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Paper presented at the 11th Regional Leadership Training Program held in Hungary 21 July - 21 August 1999 by Prof Omar Hasan Kasule, Sr
OUTLINE
Introduction
Concept of diin Fundamentals of the diin
Basic Characteristics of Islam
5 pillars Freedom Action
Continuity Equality Societal
Universality Ease Revivalism
Rationality Moderation Finality of Islam
FAITH, IMAN
Pillars of iman Characteristics of believers
Types and manifestations Nullification of iman
ANGELS
Nature Functions
Named and unnamed Interaction with humans
MESSENGERS
Human nature &miracles Functions
Attributes Finality of prophethood
THE QUR'AN
Names Revelation
Descriptions Collection & Preservation
THE LAST DAY & AFTER-LIFE
4 stages of existence Knowledge of the last day Paradise (jannat)
Life in the grave Pre-events of the last day Hell, jahannam:
Events of the grave Events of the last day Physical after-life
Communication to the dead Resurrection Eternity
Belief in the last day Reward, and punishment
QADAR
Belief in qadar The Record of qadar
Scope of qadar Reasoning about qadar
WILL and QADAR
Allah’s unlimited will Limited human free will
KNOWLEDGE and QADAR
Allah's unlimited knowledge Limited Human knowledge
POWER and QADAR
Allah's unlimited Power Limited Human power
HUMAN ACTION
Responsibility of humans for actions Human life a trial on the good use of limited will
Human guidance Human endeavor on earth
HUMAN TRANSGRESSION and ALLAH's FORGIVENESS
Human sin and qadar Allah’s forgiveness
CAUSALITY and CAUSAL RELATIONS
Causality and causal associations Divine intervention in causal relations
MISUNDERSTANDING OF QADAR: tawakkul, tawaakul, and disease
1.0 THE RELIGION OF ISLAM, al ddin al islami
1.1 Introduction
Religions of the world: Religion and belief in something are a necessity for humans. A human must believe in something to be motivated and to realize his basic humanity. Some believe in religions (true or false) while others believe in ideology, glory, money, power, and fame. There are 3 basic types of religions: animist, polytheistic and monotheistic. Animists see a spirit in everything. Polytheists worship more than one god; some however have a concept of one powerful god with junior gods as helpers. Monotheists worship only one God. Islam is the only living religion today that is purely and strictly monotheistic. The main religions in the world today are: Islam, Buddhism, Hinduism, Christianity, Confucianism, Judaism, Shintoism, and Taoism. Estimating the number of adherents is not very meaningful since many followers are only nominal especially for Christianity and Judaism.
Concept of ddiin: The definition of ddiin in clear in the sunnah (KS 247). Religious thought or religious philosophy is not necessarily diin. A basic element of diin is belief in the unseen; belief and understanding that there is power and authority beyond and above humans. The concept of religion in Islam differs from that of other monotheistic and polytheistic religions. Islam is comprehensive and all-embracing way of life. All human activity and human endeavors are subsumed under the religion of Islam. It is therefore better and more accurate to use the Qur’anic term diin instead of the commonly used term ‘religion’. Diin is from Allah (2:132, 61:9) and should be exclusive unto Him (4:146, 98:5). No human can claim to own or to start diin. No human can have control over diin. All humans can do is follow the diin.
Fundamentals of the ddiin: The three fundamentals of ddiin, usul al ddin, are: Islam, Iman, and Ihsan. These three concepts taken together constitute the creed of Islam (al aqidat al Islamiyyat). There is a gradation. Islam is the beginning. Iman is a higher level. Ihsan is the highest level. Ihsan is excellence and is the highest level of din. Ihsan was defined in the sunnah (KS 566). It represents perfection in both Islam and Iman. It is excellence in worship (‘ibadat), work, and in any social action. It is worship of Allah in the full knowledge that He is seeing you even if you can not see Him. The concept of excellence extends from prescribed acts of ‘ibadat to all human endeavors and activities. Each human activity is an act of ‘ibadat and as such should be done with excellence. The quest for excellence is a motivation for a Muslim in whatever work he or she is engaged in. It is this quest for excellence and perfection that guarantees that believers are the only ones capable of establishing the best human civilization. Islam and iman are described below.
1.2 BASIC CHARACTERISTICS OF ISLAM
The pillars: Islam has 5 pillars (KS 83): (a) The shahadat, testimony that none has the right to be worshipped but Allah and Muhammad is the messenger of Allah (b) Salat, to offer the 5 obligatory prayers (c) Zakat, mandatory charity taken from wealth (d) Saum, fasting the month of Ramadan (e) Hajj, performing the greater pilgrimage to the house of Allah for those able to do so. The shahadat is the most important pillar. It is followed by salat, which is a main pillar of Islam, al salat imad al ddiin. Establishing salat is establishment of religion, iqamat al ddiin. Islam is oral testament, belief, and performance of righteous acts, al islam qawl, wa iitiqad wa 'amal (KS 83). It is belief and following the straight path, al islam iman wa istiqamat (KS 83). A person becomes a Muslim by testifying that there is only one creator and that Muhammad is His messenger. Carrying out the four prescribed duties of worship mentioned above is a practical manifestation of the 2 testaments.
Continuity: Islam is the same religious continuity from Adam (PBUH) to Muhammad (PBUH). It is the religion of all the prophets (2:128, 42:13). All prophets came to propagate the same religion of Islam; there were differences in details but the essence was the same. Being a believer is belonging to a fellowship of believers that has extended throughout human history and will exist until the last day (2:178, 59:10). At times it is big and at other times it is small but at no time in human history has it ever disappeared completely.
Universality: Islam was revealed for all places and all times. It is not racially or ethnically exclusive. It is truly universal superseding all parochialities that have kept humans divided for centuries.
Rationality: The Islamic creed accepts all true previous religions and rejecting them nullifies belief. Islam is quite rational. Belief in the unseen is part of the rationality of Islam. Most injunctions and regulations of Islam can be explained to and understood by a person of average intellectual competence. There are only a few matters that are accepted on faith because their rational understanding is beyond the human intellectual competence.
Freedom: Islam guarantees freedom of religion, hurriyat al aqidat, for all (2:256, 109:1-6). There is no compulsion in religion (2:256). All humans are free to follow and practice the religion of their choice. Muslims are obliged to guarantee and protect freedom of conscience and worship for everybody including non-Muslims. Force can not be used to convert anyone to Islam. Force however may have to be used in an oppressive situation in which people do not have the freedom to choose and practice the religion they want. In such case force is used to destroy the oppressive system and no more force is employed once the conditions of free choice are established.
Equality: Islam calls for civil, religious and spiritual equality of all humans. There is no priesthood or intercession in Islam; any believer can worship the creator without the need for an intermediary. Believers can differ in knowledge; the more knowledgeable can guide the less knowledgeable but none can claim any spiritual or religious superiority over others.
Ease: Islam is simple, al ddiin yusr (MB #37). Anybody who tries to make it difficult will fail. This is because It is the natural religion, diin al fitra (KS 238)
Moderation: Islam is a religion of equilibrium (i’itidaal). All forms of excess in religion, al ghuluwwu fi al ddiin (KS 238) are shunned. Islam encourages the middle path of moderation and considers extremes of any kind to be unhealthy.
Action: Islam is a practical religion. Faith and action go together. The inside must be reflected outwardly in good and useful human action. There is no value to religion that is inside a human and does not catalyze the building of a good and God-fearing society. There is no asceticism in Islam in the sense that persecuting the body or the flesh can lead to spiritual purity. Spiritual purity is easier to achieve by employing the body and human potential in the real world to promote good and suppress evil. The prophet described what is the best Islam ahsan al Islam (KS 84).
Societal: Belief in Islam leads to several tangible social advantages: brotherhood (2:220, 2:220, 48:4), happiness (13:28, 64:11), good deeds (2:25, 103:2-3), success, falah, (23:1, 103:2-3), and victory (2:249, 61:11-13). It is mutual advice, al diin al nasiihat (Muslim #98).
Revivalism: Islam is dynamic; its strength increases and decreases but never disappears. It started as strange and will return strange, bad'u al diin ghariba wa ruju'uhu ghariiba (MB #270). There is revival every 100 years, tajdiid kulla 100 sanat (KS 238).
Finality of Islam: Islam is the final revealed religion to all humanity
2.0 FAITH, IMAN
Iman and Islam: Iman is a higher level of spiritual progress than Islam. Islam is a pre-requisite for iman. You can not have iman without having Islam. It is however possible to be a Muslim who has not yet attained the level of a mu’umin ( ). Iman is knowledge, testament, and action (KS 112).
Pillars of iman: Iman has 6 pillars: (a) Belief in Allah (His existence, His oneness, His attributes, His deserving to be worshipped, and His right to legislate) (b) Belief in angels (c) Belief in the Revelations (d) Belief in the Messengers (e) Belief in the last day (f) Belief in Qadar (divine pre-ordainment). Belief in Allah (KS 112) is the most important pillar on which all the other pillars stand. Belief in Allah comprises: belief in the oneness of God, wahdaniyat al llah ('umdat p V1.2), His transcendence, al tanziih; His life, al hayat; his ability, al qudrat; His knowledge, al ilm; his will, al iradat; his hearing, al sama'u; his sight, al basar; his speech, al kalaam; and his actions, al af'aal.
Types and manifestations of iman: Iman has many types and manifestations. There are over 72 types of iman (KS 112, Muslim 55 & 56). Modesty is part of iman (KS 112). It can be weak or strong. The weakest iman (KS 112). Even the smallest amount of iman protects from hell-fire (KS 112). Iman can increase or decrease according to whether the person is performing good or bad acts (MB #41). Iman disappears completely for the duration of the period that a major sin like theft or adultery is being committed (KS 113). It returns as soon as the sin is stopped. Iman has 4 signs (KS 112). There are clear differences between iman and Islam (KS 84). Iman manifests through practical actions (MB #25); Islam is a practical religion that has to be lived in society. It is not in any way a metaphysical experience. Iman must manifest as outward actions and not in any esoteric manner. Good deeds, amal salih, and worship of the creator. This includes, inter alia, living in harmony with other humans as well as with the social and physical environment (3:173, 74:31).
Characteristics of believers: Iman is an inner motivator of externally visible human action and behavior. True believers acquire some recognizable traits and characteristics described by the Qur’an (4:146, 90:17-18). These characteristics include: happiness (saadat), and certainty (thabaat). Iman is associated with happiness (sa’adat) because a believer knows himself, his position, his relation with the creator, his relation with the other humans and his relation with the physical environment. He can also situate himself in the time dimension; he knows where he came from and where he is going. This sense of certainty (thabat) removes the normal tensions of uncertainty and anxiety that humans experience and leave the believer a happy and contented person.
Nullification of iman: Any of the following nullifies iman: (a) Denial of rububiyyat (Allah created the universe and its contents) (b) Denial of uluhiyyat (Allah is the only one worthy of worship) (c) Denial of the attributes of Allah or associating anything else with them (d) Denial of messengers and their message
3.0 REVELATION, wahy
3.1 Introduction: Angels, Messengers, and Scriptures
Revelation has three essential components: angels, messengers, and the scriptures. Belief in angels (2:177, 4:136), belief in the Messengers (2:177, 64:8) and belief in the revelations (2:4, 64:8) are treated here together because they are closely related. Allah sent messages to humans as revelation, wahy. These revelations were conveyed from the heavens by angels to human messengers who are prophets chosen by Allah. Belief in angels is a cardinal principle of ‘aqidat (2:177, 4:136). Belief in the revelation necessitates belief in the existence of the angels who conveyed that message. Denying angels’ means denying the message; denying the message implies denial of Allah, the sender of the message.
3.2 Angels
Nature: Angels are creations of Allah. They were created from light, nur (KS 520). They have power/energy but have no physical form. They have no divine attributes (3:80).They worship Allah (3:80, 43:19). They can not disobey ( ). They have no free will of their own they just do what they are told to do ( ). They are neither male nor female. They bowed to Adam and are thus considered inferior to humans (2:34, 38:71). There are classes among angels. Those who undertake the most important functions are named and are at a higher station than the others. Most angels are not named and are not known to humans. The names of 10 angels must be known because they undertake special and important functions: Jibril, Mikail, Israfil, Izrail, Munkar, Nakiir, Ridhwan, Malik, and the 2 scribes.
Functions: Angels undertake the following functions: carrying the throne of Allah (arsh) (40:7, 69:17), conveying messages (6:61, 35:1), taking away the souls of the dying (4:97, 79:1-2), recording human actions and behavior (10:21, 50:17-18), intervention in some human actions at Allah’s command such as when they joined the fighting at Badr (8:9, 82:10-12), executing Allah’s orders on punishing humans, working in paradise (jannat) (13:23-24, 41:30), putting disbelievers into hell (p 1144 39:71, 25:25), guarding hell (p 1144-1145, 96:18), protecting humans (6:61, 82:10), protecting believers (3:124-125, 66:4), and seeking forgiveness, istighfar, for people (40:7, 42:5).
Interaction with humans: Angels are intimately involved in human life on a daily basis; they have day and night shifts (KS 520). This involvement is one-way. The angels have the initiative. Humans can not interact with angels on human initiative. They can not communicate with or work with angels. The only exception is prophets (PBUH) and that on special occasions and in special circumstances only.
3.3 Messengers:
Prophets and messengers: A prophet was raised in every nation (35:24, 16:36). Some prophets are known but many are not. Prophets are of two types: those with messages, nabi rusul, and those without messages, nabi. Thus all messengers were prophets but not all prophets were messengers. Messengers were prophets who were sent to call people to the religion. The number of prophets is not known (KS 534). The number of messengers is 315 (KS 248); 25 of them are special being called ulu al azm and their names are listed as: Adam, Idris, Nuh, Hud, Salih, Lut, Ibrahim, Ismail, Ishaq, Yaqub, Shuaib, Harun, Musa, Daud, Sulaiman, Ayub, Dhu al Kifli, Yunus, Ilyas, al Yas'a, Zakariyah, Yahya, Isa, and Muhammad. Each messenger spoke the language of the people to whom he was sent (14:4). There are degrees among messengers (17:559, 2:253). The religion of all the messengers is the same in essence and is Islam (42:13). Messengers are brothers (KS 535) and have common characteristics, sunan al mursalin (KS 238). Muhammad is the last and only universal messenger (KS 535). A Muslim must believe in all messengers without any distinctions (4:150-152).
Human nature and miracles: All messengers were human (3:79, 21:20). They were humans who lived like other humans (KS 536). As a sign of their humility they all reared sheep (KS 535). Allah could have conveyed His message to humans in several ways. He however chose to send human messengers because they would convey the message in addition to living exemplary lives that would be a model for others (17:94-95). It is against the Islamic creed to attribute any divine attribute to any prophet. Messengers, being human, needed concrete proof to the people that they were indeed genuine and were sent by Allah. Each had a sign that proved his credibility (KS 534). Some messengers had physical miracles that defied human ability, knowledge, and technology as proof that they were from Allah. Muhammad (PBUH)’s sole miracle is the Qur’an. Being the last messenger he had to come with a miracle that could last forever. The Qur’an, unlike the physical miracles that ended with the passing away of their messengers, is an intellectual miracle that will challenge humans for all ages to come.
Attributes: The messengers had many attributes (KS 534) some of which are explained below: commitment, ikhlas, (6:90, 52:40), trust-worthiness, amanat, (7:68, 44:18), truthfulness, sidq, (2:89, 69:44-46), protection from sins and major mistakes, isma, and the best of character and conduct, ahsan al khulq. Prophets were not treacherous, ghadr (KS 535). Prophets underwent trials (KS 536). They were patient and emerged victorious.
Functions: The main function of messengers was to convey messages (4:80, 88:21-22). Some messengers were ordered to establish political entities and be leaders of societies like Muhammad and Sulaiman. Others were involved in basic upbringing of people and their spiritual advancement, tarbiyat. Some were intimately involved in the social and economic affairs of their communities. Messengers will bear witness against people on the last day that they conveyed the message but the people disobeyed (16:89).
Finality of prophethood: Complete belief includes the concept of finality of prophethood, khatm al nubuwat. Muhammad is the last of the messengers; no messenger is expected after him. This implies among other things that Islam is the final religion and that the Qur’an is the final revelation.
3.4 Revealed Books
Revealed books: Revealed books are an authority. The books tell the truth (2:174, 42:17). Some books have been distorted (2:78, 6:91). Some alleged revelations were human fabrications (2:79). Some books disappeared altogether. Among the known books are the gospels, injil, revealed to Isa (PBUH), the torat, taurat, revealed to Musa (PBUH), the scrolls, suhf, of Ibrahim (PBUH), the psalms, zabuur, revealed to Daud (PBUH), and the Qur’an revealed to Muhammad (PBUH) (5:44-48). The Qur'an contains all the previous books (2:213, 87:18-19). The previous books corroborate the Qur’an (2:89, 7:157) and pre-announced it (26:192-199). A Muslim must believe in the past revelations even if they do not exist in their pure form today because they are part of the same series of revelations that extended from Adam to Muhammad (PBUH) and because they are all embraced within the Qur’an.
The Qur'an: The Qur’an is referred to by any of its 10 names: Qur’an (2:185, 85:21); tanzil (26:192, 69:43), dhikr (2:185, 81:27); zabuur (21:105),; sab'u al mathani (15:87); suhf (80:13); furqan (2:185, 3:4, 25:1); kitaab (2:2, 46:30); and nur (4:174, 66:8). The Qur'an has been described by several attributes all of which convey its majesty and functions: miracle (2:23-24, 25:33-74), burhan (4:174); bushra (16:89, 46:12); basiirat (7:203); balagh (14:52); haqq (10:108, 35:31), hakiim (3:58, 43:4); dhikrah (7:2,), rahmat (6:157, 31:3); shafa (10:57, 41:44); aziz (41:41); adhim (15:87), aliyyu (43:4), karim (56:77), mubarak (6:92, 38:29); mubiin (2:99, 44:2); majiid (50:1, 85:21); mufassal (6:114, 12:111); maw'idhat (3:138, 10:57); and huda (2:2, 41:44). The Qur'an is also described as universalist (25:1, 81:27); a source of human happiness (20:2, 65:11) and human dignity (21:10, 43:44). It is sufficient for everything, kifayat (29:51). It is comprehensive (6:114, 4:44). The Qur’an was revealed in the Arabic language (12:2, 43:3) using the dialect of the Quraish (KS 437) and can be read in 7 different recitations, sab'at ahruf, all of which are valid (KS 438). It was made easy for understanding (19:97, 54:17). It is a basis for ummatic unity and helps resolve differences, al Qur'am makhraj min ikhtilaf al ummat (KS 436, KS 437). The Qur’an is an everlasting intellectual miracle that is more powerful that the concrete material miracles of the previous messengers. The Qur'an has an impact on humans and even on inanimate objects (13:31, 59:21). It is a challenge (92:23-24, 17:88) for all times, places, and situations. The Qur'an was first revealed on the night of power, laylat al qadr (2:185, 97:1). It was revealed in bits and pieces over a period of 23 years (17:106, 25:32). There is grand wisdom in this piece-meal revelation, hikmat inzaal al Qur'an munajaman (KS 436). The first verses revealed were in surat al 'alaq (KS 436). We learn from authentic historical records how the prophet used to dictate the Qur'an to his companions who were the scribes (KS 436) and how he ordered them to put each verse in the right surah (KS 436). The Qur’an, being the last revelation, was scrupulously protected from any distortions (15:9, 81:25). It was written down during the era of the prophet (p. 439). Jibril used to visit the prophet to revise the Qur'an with him (KS 439, MB # 1809). The prophet and his companions used to recite the Qur'an to one another in public. The Qur'an was collected by Abubakr (KS 439) and was disseminated in one standard text, mushaf, by Othman Ibn Affan (KS 439) to all provinces so that from that day on there has been only one unique text of the Qur’an, al mushaf al uthmani. Learning and teaching the Qur'an are among the best of activities (MB #1817). Thousands of Muslims learn the Qur’an by heart in so many countries that it is impossible for it to be distorted or to disappear. Belief in the Qur'an in its entirety is part of iman (2:121, 72:1-2). Rejection of any part of the Qur'an is apostasy, kufr (2:23-24, 46:10). It is enough to believe in the Qur'an; it must be out into practice (2:213, 76:23-24). Muslims are obliged to remember the Qur'an (MB #1819, 1820, 1821). Muslims must deliberate the meanings of the Qur'an (4:82, 47:24). They are obliged to read it (13:30, 96:3) observing all the etiquettes of recitation (4:82, 98:2). There are great rewards for recitation of the Qur'an (35:29-30). It should be recited in a pleasant voice (MB #1823). Muslims must convey the Qur'an to others (5:67, 50:45).
Companions: Closely related to the belief in the messengers and the revelation is the belief that the companions of the Prophet Muhammad (PBUH) were just and truthful, ‘adl al sahabat. The Qur'an testifies to the excellence of the companions (48:29, 48:18). The message of the Qur’an was transmitted to us through the companions. Any doubt about their integrity casts doubt about the message they transmitted. The belief in integrity covers all the companions. Doubting anyone of them casts doubt on all of them. The integrity of the companions does not mean that as humans they did not have normal human weaknesses or that they did not make mistakes. They lived as humans with all the strengths and weaknesses of normal humans. They however could not commit major mistakes that extend to the field of aqidat and the transmission of the correct message.
4.0 THE LAST DAY & AFTER-LIFE
4.1 Stages of Human Life
The appointed time, ajal: Life on earth is temporary. It must come to an end so that another level of existence must start. This applies equally well to individuals, ajal al insan, and communities or nations, ajal al umam.
The 4 stages: The human has to pass through 4 phases: non-existence, ‘adam, life on earth, hayat al duniya, life in the grave or what is called the intermediate phase, hayat al barzakh, and life in the hereafter, hayat al akhirat. Islam does not accept the concept of re-incarnation. Each human has only one earthly life which ends on death. Life in the hereafter, hayat al akhirat, is a higher and better existence than the earthly life, hayat al duniyat (3:14-15, 102:1-8). Good people look forward to it. Bad people fear it or ignore its existence.
Death: Death is a transitional event. It is inevitable (3:154, 62:8). It occurs when the ruh is separated from the physical body. Humans do not know its appointed day (31:34). Only Allah knows when death of each individual and that of the whole universe will occur (2:28, 76:28). All humans will die and will have life after death (3:168, 55:26).
Life after death: Life after death if first in the grave and in hell or heaven after resurrection. All humans will be resurrected from their graves for the everlasting life of the hereafter. On resurrection the ruh will rejoin its physical body. Life in the hereafter whether in paradise or in hell is everlasting, khuluud fi al jannat & khuluud fi an naar.
4.2 Life in the Grave (Qabr):
Burial: Humans are buried in graves (80:21). Burial in the grave, qabr, has both biological, social, and spiritual significance. On the biological level, burying the body prevents the spread of disease that would occur if it were left to decompose in the environment. Socially it is a demonstration of respect and honor for the human being who even in death is given a respectful send-off unlike most animals that just abandon their dead. Funeral prayer for the Muslim deceased is further consolidation of this respect. There is high reward for those who attend the funeral prayer, salat al janazat, ajr salat al janazat (KS 160). The Prophet even stood up in respect for a passing funeral procession of a Jew (MB# 667). This occurred at a time when Jews were plotting against Muslims in Madina. The Prophet Muhammad (PBUH) was forbidden to perform salat al janazat for the hypocrites (munafiqin) who had forfeited the respect due to humans by their unbelief and treachery (9:84).
Events of the grave: Several events will occur in the grave after burial. Angels will question the deceased immediately on burial. The righteous will answer correctly whereas the evil ones will not know the answers. Knowledge of the correct answers is not academic; it is moral. Thus an evil person who learns the right answers to the questions while on earth will not be able to reproduce the answers on being questioned in the grave. Everyone will be told their fate while they are still in the grave whether they will go to hell or to heaven (MB# 694). While still in the grave, there will be rewards for the righteous and punishment for the wrong-doers (MB# 691). We have limited information and understanding about life in the grave. We know that it is transitional life, hayat al barzakh, between earthly life and life in the hereafter. We know that it is temporary and the stay of the human in the earthly grave is like a visit (102:2) in comparison with the length of the hereafter. Some authentic hadiths indicate existence of some physiological functions in the deceased in the graves such as shouting (MB# 674, MB# 692), hearing (MB# 689), and conscious understanding (MB# 690). We know that there are frightening punishments for the sinners in the grave, ahwaal al qabr (KS 430, 431)
Communication with the dead: A lot of people have been confused about communication with the dead. There is no evidence for existence of ghosts or any other communication between the dead in the graves and living humans on earth. There is also no evidence that the dead can in any way influence events on earth. There is no evidence that the living can in any way influence events in the grave with the exception of prayers, dua, to Allah the almighty to have mercy on those in the grave and it is Allah’s privilege to do what He wants in such a situation; humans can not know for certain the final result from their dua. There is no evidence that dreams of the living about the dead are a form of true communication between the living and the dead. It is only dreams by prophets that are considered true. Dreams of ordinary humans are not always true and their interpretation is not a valid method of knowing anything about the dead.
4.3 The Last Day (yawm al akhirat)
Belief in the last day: It is part of iman to believe in the last day (2:4, 65:2). Belief in the last day (2:4, 70:26) gives meaning to human strife on earth and gives it a humanly understandable goal in a temporo-spatial dimension. The occurrence of the last day is certain (2:223, 88:17-26). Denial of the last day is unbelief, kufr (4:136, 83:10-12). It is not difficult to understand and believe in the last day. It is logical that anything that is dynamic and undergoes changes must have a beginning and an end. No physical structure or phenomenon can be everlasting; each has a finite life span. The earth and its contents can not be an exception to this general rule. Everything except Allah must have a beginning and an end. Only Allah is infinite and has a permanent eternal existence (2:248, 69:8).
Qur’anic names for the last day: The Qur’an has described the last day in many ways; each of these ways gives us more understanding of the nature of the last day: al haaqat (69:1-3), dar al akhirat (2:94, 33:29), al sa’at (6:31, 79:42), al saaqat (80:33), the great calamity, al taamat al kubra (79:34), al ghashiat (88:10), al qari’at (101:1-3), al mi’ad (3:9, 39:20), al waqi’at (56:1, 69:15), yawm al akhir (2:8, 65:2), yawm al azifat (40:18), yawm al ba’ath (30:56), yawm al taghabun (64:9), yawm al talaaqi (40:15), yawm al tanadi (40:32), yawm al jam’u (42:7, 64:9), yawm al hisaab (38:16, 40:27), yawm al hasrat (19:39), yawm al khuruj (50:42), yawm al khulud (50:34), yawm al ddiin (1:4, 83:11), yawm al fath (32:29), yawm al fasl (37:21, 78:12), yawm al qiyamat (2:85, 75:6), yawm al wa’id (50:20), yawm al waqt al ma’alum (15:37-38, 38:80-81).
Knowledge of the last day: The knowledge of the last day is with Allah alone and is considered absolutely unknowable by humans, ghaib mutlaq (7:187, 79:42-46). Only Allah knows the time when an individual life will end or when the whole earth or the universe will come to an end. Humans must therefore continue working hard in the suspense that the end could come anytime. They must ensure that they are ready for the end whenever it comes. Once the last day comes, there is no opportunity to return to earth and do good in recompense. When the prophet was asked about the occurrence of the last day, he said that he did not know but he described the social malaise that will pre-date it.
Pre-events before the last day: The last day will be preceded by several events that will herald its arrival, ashraat al sa’at & muqaddimaat al sa’at (47:18, 82:30). Most of them will be drastic and frightening and will involve all the familiar physical phenomena of the universe that will change or even be destroyed. The Qur’an has in a very graphic way described changes in the mountains, heavens, the moon, the sun, and the earth. There will be violent shaking of the earth (zilzal) and frightening noises.
Events of the last day: Hadiths have described in graphic detail the events of the last day (KS 120). After resurrection, humans will experience all events of the last day in their physical human form as conscious participants. The events and phenomena on the last day, mashahid al qiyamat are mentioned below. The horn will be blown to herald resurrection (6:73, 79:13). Resurrection, ba’ath, will be the first event of the last day (6:36, 86:8-10). People will be gathered, hashr, (2:203, 100:9-10), their work record will be presented, ‘ardh (11:18, 17:13-14). Accounts of their deeds will be made, hisaab, (2:281, 102:8). Justice will be established, tahqiiq al ‘adl (2:212, 50:24-29). The balance or scale, mizan, will be set up to weigh the good and the evil acts (7:8, 101:6-11). Each will be judged according to their performance (2:212, 50:24-29). Every act however small will be accounted for (21:47, 99:7-8).
Resurrection: Belief in the hereafter is closely related to belief in resurrection (KS 120). People will have to rise from the dead to face judgment and to be rewarded or punished. It is surprising that some people find it difficult to believe in resurrection. The concept of resurrection is quite logical and is commonsense. Allah who created humans and the whole universe from nothing could surely bring them back to life! A lot of empirical evidence points to the occurrence of resurrection (35:9, 79:27-33). There are many biological phenomena that people see daily that should convince them that resurrection will occur. Human biology itself is evidence of resurrection (36:77-79, 82:6-8). Cells in living things die every day and new ones arise by the processes of mitosis and meiosis. All living things go through a life-cycle of birth, growth, maturation, reproduction, and death. The dead will be resurrected in a physical form on the last day (ba’ath, ihya al mawta, al hayat ba’da al mawt). On resurrection people will be gathered in one place; all generations and all geographical areas will be together, al hashr ba’da al mawt. Those who committed transgressions will be punished in hell for a limited time with the exception of those who committed shirk who will be condemned to stay in hell for ever. Paradise, jannat, will be the permanent abode of the righteous.
Judgment, reward, and punishment: The last day with the associated rewards and punishment acts as a motivator for humans to work hard and to do good. There will be reward for good work and punishment for bad work (23:101-115, 69:18-37). Humans, unlike other living things, were given a free will. They will be judged on how well they used that free will. Animals without such a free will not face any judgment or punishment. There is so much transgression/aggression (dhulm) in the world that a fair God can not let the wrong-doers go without punishment. If this were the situation there would then be no motivation for doing good.
Paradise (jannat): The Qur’an has used several names to refer to paradise, jannat: ‘Adn (9:72, 98:8) , ghurfat (p 291 25:75, 29:58, 34:37), firdaus (18:107, 23:11), jannat al khuld (25:15), jannat al ma’wat (32:19, 79:41), jannat al naim (5:65, 70:38), dar al salam(6:127, 10:25), dar al muqamah(35:35). The Qur’an has described life in jannat as very good such that the righteous look forward to it (2:25, 89:8). There are many bounties and comforts (2:25, 78:16). These will be enjoyed in a physical form like eating, drinking and sexual pleasure. There will be comfortable houses, carpets, and servants. People in jannat will drink (7:50, 83:25-28) and eat (13:35, 77:42-43) what is not even imaginable on earth. They will enjoy these physical comforts without the biological and psychological stresses of life on earth. They for example will have no want or craving for anything because whatever they just think about will immediately be available. There will be no jealousies and bad feelings that arise among people on earth that look at the resources as limited and not enough to satisfy everybody.
Hell, jahannam: The Qur’an has used several names to describe hell: jahannam (2:206, 98:6), hatamat (10:4-5), sa’ir (4:10, 84:12), and saqar (54:48, 74:42). Hell is the abode of the unbelievers and wrong-doers (6:27, 102:6-7). It is a place of punishment (14:15-17, 88:5-8). The Qur’an has described life in hell as bad and frightening (2:21, 92:14). There are many punishments one of which is physical burning (3:181, 85:10). The physiological processes on earth will also occur in hell but will be a means of punishment and not satisfying physiological needs. The drink (6:70, 78:24-25) and food (44:43-45, 88:6-7) of the people of hell will not quench thirst or relieve hunger but will be a punishment.
Physical nature of the after-life: There will be life after death (2:28, 80:21-22). This is in fulfillment of one of Allah’s constant laws in creation: the parity of life and death and the interchange between life and death. Life after resurrection from the graves will be physical and not metaphysical or spiritual. The Qur’an has not provided details about this life. We do not know whether it will be exactly like that on earth or there will be some differences. The Qur’an makes it clear that it will be physical life with physical bodies. It has described many physiological functions of that life that are similar to those on earth. The resurrected humans will experience all events of the hereafter as physical beings.
Eternity: There will be no more death after the last day (14:17, 20:74). Those who enter paradise will stay there permanently (2:25, 98:8). Hell will be permanent for certain categories of offenders (2:39, 98:6). Those with minor offences will spend a time of punishment in hell and then be forgiven and enter paradise.
5.0 PRE-DESTINATION, qadar
5.1 Qadar: Definition
Qur’anic definition, mafhuum al qadar fi al Qur’an: Qadar is Pre-destination. Everything is fixed, kullu shay bi qadar. All events are under Allah's pre-destination, qadar ilahi (20:40, 86:16). Allah (SWT) is the disposer of everything, tadbir al amr li laahi. His power and knowledge cover everything, ihatat al laah bi kulli sha'y. Nothing can occur without His knowledge or deliberate order or action. Much of what will happen to the human is already programmed. Allah’s will changes this pre-destination, iradat llah fawqa qadrihi, at any moment and without any warning or explanation. Humans have no way of knowing when any of these processes change.
Belief in qadar: Belief in qadar is a cardinal principle of iman (KS 112, KS 433). Its denial abrogates iman. A human must accept the good, khair, and the bad, sharr of qadar (KS p. 433). All human affairs are in the hands of Allah (KS p. 433). The human should seek support, isti ’nat, from Allah and surrender, tafwidh, all affairs to Allah (KS p. 433). A human can do nothing to change established qadar except to pray (dua) (KS p. 433). In practice the limited knowledge of humans does not enable them to tell the end of events. A severe disease that seems terminal may turn out to be curable. The assumption of any human that such a severe disease is terminal qadar may be wrong and if acted on may prevent necessary preventive or curative measures.
Scope of qadar: There is no escape from qadar. Human attempts to escape one phenomenon, firar min al qadar, are just going to another pre-destined situation, firar ila al qadar. The divine pre-destination operates in the universe, al qadar al ilahi fi al kaun (6:96, 73:20), individuals , societies & communities, al qadar al ilahi fi al umam,(15:60, 54:12), in creation, al qadar al ilahi fi al khalq (25:2, 80:18-19), disease, al qadar al ilahi fi al maradh), in death, al qadar al ilahi fi al mawt (2:28, 76:28), in cure of disease, al qadar al ilahi fi al ‘ilaaj (3:49, 26:80), and in sustenance, al qadar al ilahi fi al rizq (13:17, 89:15-16).
The Record of qadar: Everything was pre-destined before the creation of the earth and the heavens (KS p. 434). All what happens in the universe from its start is already recorded in Allah’s great record, kitaab al qadar (3:145, 57:22). Everything that happens or will happen is written, kitabat al qadar (2:187, 59:3). The record is so comprehensive. Nothing is left out whether big or small. There is no discrimination between important and unimportant matters. All phenomena and events in the universe follow the program in the record. For example the place in hell and paradise of every human (KS 433, KS 434) as well as events of pregnancy and its outcome (KS 433, 434) are known. Ordinary humans have no way of knowing what is in the record. Only Allah has access to it. Angels and some prophets could be given some of the information as Allah wishes them to know.
Reasoning about qadar: It is part of belief in the unseen, al iman bi al ghaib, because human intellect can not on its own logically work out all aspects of qadar, internalize, and understand them. The prophet forbade arguments about qadar (KS p. 434, 434-5). Many who have tried employing reasoning, ra’ay, without a foundation of strong belief ended up being confused and going astray. Two extremes of false reasoning on qadar, qadriyyat and murjiyat are outside the fold of Islam (KS 435). The process of qadar and its reversal, radd al qadar, are beyond human comprehension and should not be subjects for research. Humans should stick with the empirical realities that they understand in the full knowledge that there is power and authority beyond them that affects human action and human destiny.
5.2 Will and Qadar
Allah’s unlimited will: Every event and every phenomenon is according to Allah’s will, iradat Allah, (2:2674:31). What Allah wishes is what happens, mashi’at Allah (13:26, 42:12). There is no limitation on the scope or magnitude of this will. Humans can not understand or even conceptualize the scope and magnitude of this will because it is beyond their intellectual faculties.
Limited human free will, mahdudiyat al iradat al bashariyyat: Although humans have limited free will; they can do something on their own free will and initiative. There are many other things over which they have no control. Possession of this free will is what makes humans what they are. No other creation of Allah has any form of free will. Human will is under Allah’s authority (5:37, 61:8). It may be positive as in doing good, ihsan (4:62, 9:107), improving, islah (4:35, 11:88) and guidance, hidayat (4:88, 35:10). It may be negative as in deception, khidau (8:62), treachery, khiyanat (8:71), evil, su’u (11:79, 20:86), misguidance, dhalal (4:27, 48:15), transgression, dhulm (22:25), fujuur (75:5), fasad (28:83), and trickery, kayd (21:70, 52:42).
Shaitan and Misguidance of human free will (4:60): Shaitan’s field of operation is the human limited free will. Shaitan tries his best to misguide humans to wrong choices and alternatives. Prophets and the righteous are protected from him, ‘ismat al anbiya wa al salihin). For ordinary humans it is a daily struggle to guard against shaitan in the exercise of free will. The stronger the iman and ‘ibadat are the better the protection. Humans sometimes succeed in escaping shaitan sometimes they fail. They however at all times must never let their guard down because shaitan is indefatigably active.
5.3 Knowledge and Qadar
Allah's knowledge, ‘ilm: Allah knows everything that happened in the past and what will happen in the future. He already knows the fate of humans whether they will go to hell or paradise (MB #2137). Allah has advance knowledge of humane exercise of free will. Allah knows in advance what choices of actions humans will make. This is because Allah created humans and knows their nature and inclinations. This is quite logical and should not be a difficult concept to grasp for any perceptive parent. A parent who knows the habits, desires and capabilities of an infant can to a remarkable degree of accuracy predict what choices of actions that infant will make when presented with 2-3 alternatives. In the case of Allah the Almighty, it is not a question of predicting but a case of certain knowledge of what choices the human will make.
Limited Human knowledge: Human knowledge is limited in many ways. Human knowledge and understanding of self is limited even in a biological sense. The senses that bring information from the external environment have their limitations. The perception and interpretation of the sensory stimuli is not perfect. There are intellectual limitations because the human brain has finite power and function. Humans can only perceive and understand a few phenomena at a time and lack the integrative capacity to see and understand the whole picture. Humans have no access to the unseen world, ‘alam al ghaib, in the past and the future.
Knowledge of the good and the bad, sharr al qadar & khair al qadar: A human in the course of normal life gets good and bad experiences. A believing Muslim knows that all is part of qadar and says ‘praise be to Allah’ (alhamdu li llaah) for both good and bad experiences. The terms good and bad in human experience and knowledge are relative. What may appear to be good may turn out to be bad. What may appear to be bad may turn out to be good. Humans can not see the whole picture. They may see some aspects of the whole picture and judge them to be good or bad. If they had knowledge of the whole picture and the correct context they would have interpreted the observed events or phenomena differently.
5.4 Power and Qadar
Confusion of qadar and qudrat: Two Qur’anic terms should not be confused: qadar and qudrat. Qadar is pre-destination, the fixing of the fates of various events in advance and in the knowledge of Allah. Qudrat is power to change. Qadar is the prerogative of Allah only; Allah has unlimited qudrat. His will is translated automatically and instantaneously into action because of His unlimited qudrat. Humans have limited qudrat given to them by Allah. Human qudrat is limited thus human will do not translate always into action.
Allah's unlimited Power (qudrat): Allah’s power has no limits (2:20, 85:13). He can do whatever He wants, when, where, and how. Nothing can happen without His power being behind it.
Limited Human power: Humans have limited power, mahdudiyat qudrat al insan, (2:184, 68:42). Even their limited free will can not always translate into action because of this limited power, iradat al insan mahdudat bi qudratihi. The limitations are intellectual, emotional, and physical. Believers are aware of limited human power; non-believers are not.
5.5 Human Action
Responsibility of humans for actions, al masuliyyat al bashariyyat: Free will entails responsibility. Adult humans in full possession of their mental faculties and under no physical or psychological duress or compulsion are responsible for their actions and the consequences of those actions. The intellectually incompetent (minor children and the insane) are not responsible to the same extent (KS 434). There is a lot of confusion about qadr because people fail to find answers to the following questions: If everything is pre-destined why then make any effort? Why should people be rewarded or punished for actions whose results were pre-destined? These questions can be answered easily if one thinks logically. Humans are a special and unique creation of Allah. They were given a limited free will (81:28-19). They are capable of making some choices on their own. They are accountable for their choices and actions because of that free will (81:28-29, 39:41, 90:8-10). No one can give up struggling relying on qadar (KS p. 434). The laws of causality are fixed such that an action is inevitably followed by the predictable result unless there is special divine intervention. When a human makes a certain choice, the expected result is seen. A bad choice is followed by a bad result. A good choice is followed by a good result.
Human guidance, hidayat al insan: A human can be guided or misguided. Guidance in the long run is from Allah, iradat Allah fi al hidayat, (2:120, 92:12). Humans within their limited will can exert effort to be guided, iradat al insan fi al hidayat (3:101, 64:11). They can choose actions and environments that are conducive for guidance. Human will overcome the impact of early environmental influence. The adult may behave in ways opposite the expectations from childhood experiences.
Human life a trial on the good use of limited will: All of the human’s life on earth is a great test of how well the free will is used. Some succeed in this test whereas others fail. The test involves choices in matters of belief or non-belief, and good work or bad work. Humans are born pure and if life remained in that pristine state they would automatically be rightly-guided. Parents and the initial upbringing can help guide or misguide children to their choices as adults.
Human endeavor on earth, ‘amal al insan: The human within his limited free-will chooses what work to do and how to do it. In that sense the human is free to make a choice, hurriyat al insan fi al ‘amal (4:66, 92:4-10). The choices and their consequences indicate how well humans use their free will. Allah knows in advance what the human will do and none of what they do is hidden from Him (2:74, 99:6). The human is fully responsible for what he does and Allah’s advance knowledge of what work will be done does not decrease this responsibility and accountability (2:134, 74:38). Allah will reward or punish humans based on what they did, jazau al ‘amal, (2:85, 99:7-8). Correct use of the free will and correct choices are associated with rewards on the earth and the hereafter. Wrong or misguided choices incur Allah’s wrath and punishment on earth and in the hereafter except when Allah in His infinite mercy forgives.
5.6 Human Transgression and Allah's Forgiveness
Human sin and qadar: Humans unlike angels commit sins. This is a result of their using their free will wrongly. The immediate reason behind a sin may be ignorance (MB #28) or human weakness, dhu’uf al insan (4:28). In either case, the human can not deny responsibility for the actions because Allah did send prophets and revelations to equip humans with the necessary knowledge and also to strengthen them spiritually to resist sin. The first human transgression was by Adam and Hawa when they ate the forbidden fruit (KS p. 434). The second was homicide by Adam's son. Since then humans, as individuals and communities, have committed many transgressions.
Allah’s forgiveness (af’wu Allah): The door of forgiveness and hope for Allah’s mercy, rajaa, is very wide (RS #413, RS #419, RS #420, RS #421, RS #422, RS #423, RS #433, RS #437, RS #440, RS #442). Allah’s mercy is more and comes before His anger (MB #135). He is oft-forgiving of human trespasses when they misuse their free will, afwu Allah (2:52, 42:34). In the final analysis all humans who did not associate Allah with anything else will be forgiven even if some will have to undergo some punishment for a limited time.
5.7 Causality and Causal Relations
Causality and causal associations, al sababiyyat wa al qadar: In most human situations phenomena follow the fixed causal laws ie action is followed by an effect. Each event has a cause, sabab (18:84-85). All causes are from Allah, Allah musabbib al asbaab. The causal laws are called ‘sunan Allah fi al kawn’ in Qur’anic terminology. There are laws that govern change, sunan Allah fi al taghyir (8:53, 47:38) and in human responsibility and accountability, sunan Allah fi al mas’uliyyat al fardiyyat (2:134, 53:38-41). These laws are fixed and are stable, thabat sunan Allah (33:62, 48:23). Allah is not bound to obey these laws because they are His laws. His will is above them and can alter them, iradat Allah fawqa sunnatihi.
Divine intervention in causal relations: The cause is followed by the expected result (18:89, 18:92). There are situations in which divine intervention breaks those physical laws known to humans. In such situations one qadar is reversing another qadar, radd al qadar bi al qadar. The miracles of prophets are an example. Ibrahim (PBUH) was for example not burned by fire because divine intervention did not allow the usual causal relations to operate. Musa's inanimate stick turned into a living snake. Isa revived the dead. People of the cave hibernated for a century. When a phenomenon appears to contradict the normal laws of causality there are two alternative explanations. It may have followed another law of causality that humans are not aware of or there was divine intervention. Humans do not have the ability to know whether divine human intervention is operating to produce a miracle or not unless told so by revelation. It is futile to try to find out whether there is divine intervention to suspend the laws because humans are incapable of identifying and understanding such intervention.
5.8 Misunderstanding of Qadar
Human misunderstanding of qadar and reliance on Allah , mahdudiyat al idradaak al bashari li al qadr wa al tawakkul: Correct understanding of qadar requires distinguishing tawakkul from tawaakul. The two terms have the same root word but are very different. Tawakkul is relying on Allah after taking all the necessary measures to achieve an objective following the laws of causality. Tawaakul is giving up all effort and just wait for things to happen. The former is Islamic the latter is not. Tawakkul, a manifestation of strong iman, is encouraged (3:122, 73:9) and is a basis for success on earth and in the hereafter. Tawaakul is condemned since it is abandoning responsibility and accountability, mas’uliyyat insaniyyat. Humans manifest a logical contradiction when dealing with tawakkul and tawaakul. A taxi driver may speed and drive carelessly claimimg that an accident is part of Allah’s qadar and will occur however way he drove his car. He however will not agree to sit at home and refuse to go to work on the argument that rizq is part of Allah’s qadar and if Allah pre-destined he will get it it will come to him even if sitting at home. It seems that people resort to tawaakul when they are called upon to exercise self-control. They employ tawakkul when they have to search for something they need or that is in their immediate interest.
Misunderstanding of qadar in disease causation, treatment, and prevention, mahdudiyat idraak al bashar li al qadar fi al maradh: Human illness is part of qadar. Medical treatment is not denial of or attempting to reverse qadar. Both the disease and its treatment are part of Allah’s all-embracing qadar. The human in his limited knowledge can not distinguish between curable and incurable disease. Human experience has shown that diseases considered incurable a few years ago are now curable. It is therefore logical that humans in ignorance of the true situation should play safe by treating all diseases to the best of their ability being fully aware that this is an attempt and leave the rest to Allah.
Misunderstanding of qadar in death: Allah alone determines the life and death of cells, tissues, organs, and the whole human organism. No human can give life or take it away. The human can be involved as an agent but not as a cause. This is a matter that King Nimrod could not grasp in his arguments with Ibrahim (PBUH). Ibrahim told the King that Allah gave and took away life. The King countered by killing one person and sparing the life of another one. The king either did not understand or chose to ignore the issue at stake, creating life de novo.
HADITH TEXT
Hadith of jibril on islam, iman, and ihsan: It is narrated on the authority of Yahya b. Ya’mur that the first man who discussed about 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 the one among the Companions of the Messenger of Allah (may peace be upon him) we ask him about what is talked about Taqdir (Divine Decree). Accidentally we came across ‘Abdullah b ‘Umar b. al‑Khattab, while he was entering the mosque. I and my companion surrounded him. One of us (stood) on his right side and the other one stood on his left side. I expected that my companion would authorize me to speak. I, therefore, said: Abu Abdur‑Rahman! There have appeared some persons in our land who recite the Holy Qur’an and pursue knowledge. And then after talking about their affairs added: They (such persons) claim that there is no such thing as Divine Decree and events are not predestined. He (Abdullah b. Umar) said: When you happen to meet such persons 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 b. ‘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 then he should spend it (in the way of Allah) Allah would not accept it unless he affirms his faith in Divine Decree, and further said: My father ‘Umar b. Khattab told me: One day we were sitting in the company of the Messenger of Allah (may peace be upon him) when there appeared before us a man dressed in extremely white clothes, his hair extraordinary black. There were no signs of (fatigue) of journey on him. None amongst us recognized him. At last he sat along with the Apostle (may peace be upon him). He leaned his knees before his knees and placed his palms on his thighs and said: Muhammad, inform me about al‑Islam The Messenger of Allah (may 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) journey. He (the inquirer) said: You have told the truth. He (‘Umar b. 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 to good and evil. He (the Inquirer) said: You have told the truth. He (the inquirer) again said: Inform me about Ihsan (performance of good deed). 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 inquirer) again said: Inform me about the hour (of the Doom). He (the Holy Prophet) remarked: One who is inquired 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 would give birth to her mistress and master, which you would find barefooted, destitute shepherds of goats vying with one another in the construction of magnificent buildings. He (the narrator, ‘Umar b al‑Khattab) said: Then he (the inquirer) made his way but I stayed with him (the Holy Prophet) for a long while. He, then, told me: ‘Umar, did you know who this inquirer was? I replied: Allah and His Apostle know best. He (the Holy Prophet) remarked: He was Gabriel (the angel). He came to you in order to instruct you in matters of religion. Muslim 1:1-3. Ch. 1
DISCUSSION
1. What is the relation between ihsan and quality?
2. What is the relation between Ihsan and motivation?
3. What is the relation between Ihsan and consciousness of Allah?
4. Islam is a monotheistic religion (worship of only one God). Give an example of another monotheistic religion.
5. Give an example of a polytheistic religion.
6. Explain how the concept 'diin', differs from 'religion' in Christianity, Hinduism, or Budhism.
7. Explain why belief in angels is a pre-condition for believing in the messengers.
8. Explain why belief in the messengers is a pre-condition for belief in revelations.
9. Enumerate differences between angels and humans.
10. Why are humans superior to angels?
11. Why did Allah send human messengers instead of conveying the message some other way?
12. What is the difference between a ‘rasuul’ and a ‘nabi’?
13. Compare 4messengers (Muhammad, Isa, Musa, Nuh, and Ibrahim) on the nature of the opposition faced.
14. Some messengers are called ulu al azm ie faced difficulties and overcame them. Who were these?
15. What does the concept of ‘khatm al nubuwat’ mean?
16. List all the revealed books mentioned in the Qur’an and the prophets on whom they were revealed.
17. Which previous revelations were lost and which still exist but are distorted?
18. How was the Qur’an protected from any distortions until our day?
19. How is the Qur’an learned and used in your community? Can you suggest any improvements?
20. Give examples of misunderstanding qadar in traditional society.
21. Give examples of denial of qadar in industrial society.
22. Discuss your understanding of the relation between laws of causality and qadar.
23. Explain in your own words the difference between tawakkul and tawaakul and give examples.
24. What do you understand by the term ‘limited human free will’?
25. When and how did you learn about jannat?
26. When and how did you learn about hell?
27. Why is the fate of humans different from other living things?