Islam and Atheism: Two Worldviews, Two Answers — What the Qur’an Says

Accepting One Divine Being as the sole creator of this universe has always contested by many people by rejecting the very concept One True God without any associates as mentioned in the four major Divine Scriptures revealed to the four chosen prophets from eternity to some fourteen centuries when Al Qur'an, the fourth Divine Scripture, was revealed to Prophet Muhammad as the final Divine guiding book for the entire humanity till the end of our earthly world. Yet despite the presence of these noble scriptures, many have clung to the belief of the forefathers and remain oblivious to what is being ordained Divinely. 

Of the present times, Atheism is one such faction which out rightly reject the concept of a Creator and associating His countless signs, like mountains, crops, animals, rain and snow and many means of sustenance beside the celestial world above us, and relate everything to science.

Islam and atheism begin from very different starting points about reality, purpose, and human destiny. Islam holds that the universe is created and sustained by Allah, that human life has a divinely assigned purpose, and that every person will return to God for judgment. Atheism, by contrast, does not accept belief in God as necessary. It is also important to be fair here: atheism is not one organized religion with a single scripture, moral code, or philosophy. Individual atheists may differ widely in how they explain morality, meaning, consciousness, and the origin of the universe.

The Basic Claim

The Qur’an’s most basic claim is that Allah is the Creator: “Allah is the Creator of all things” (39:62). It also rejects the idea that creation is meaningless or merely playful: “We did not create the heaven and the earth… in play” (21:16). From the Islamic point of view, existence is intentional. Human beings are part of that intention and are given moral responsibility. The Qur’an describes human creation in passages such as 23:12–14 and 32:7–9, and states the purpose of human life in 51:56: “I did not create jinn and mankind except to worship Me.”

An atheistic outlook usually does not accept a divinely assigned purpose. Life may instead be understood in terms of natural processes, including biological evolution, and individuals may find meaning in relationships, knowledge, compassion, achievement, creativity, or other human pursuits. Atheism itself, however, does not provide one official answer to the question, “Why are we here?”

A major difference also concerns knowledge. Islam values observation and reason, but does not limit knowledge to them. Revelation is also treated as a source of truth. The Qur’an repeatedly urges reflection on creation, as in 3:190–191 and 88:17–20. Atheistic approaches generally rely on reason, empirical evidence, experience, and science, while supernatural revelation is not accepted as authoritative unless independently demonstrated.

Morality

The difference becomes especially clear in morality. Islam teaches that moral truth ultimately rests in Allah’s command and in the moral order He has established. Qur’an 16:90 says: “Indeed Allah commands justice and excellence…” Atheists may also strongly value justice, honesty, compassion, human dignity, and the protection of others, but may explain those values through human welfare, empathy, reason, rights, reciprocity, or moral philosophy rather than divine command. Thus, a Muslim and an atheist may sometimes behave similarly in practical ethical matters while disagreeing deeply about the ultimate foundation of morality.

Individual Accountability

The Qur’an also places great emphasis on individual accountability. “No bearer of burdens will bear the burden of another” (53:38–39). In Islam, every person is responsible before Allah, and perfect justice is completed in the Hereafter. Qur’an 99:7–8 teaches that even the smallest deeds will be seen, and 21:47 describes the absolute justice of the final judgment. In most atheistic frameworks, moral accountability is understood within this life—toward oneself, other people, society, and the consequences of one’s actions—without assuming a divine judgment after death.

The Sharpest Difference

This leads to one of the sharpest differences between the two worldviews: what happens after death. Islam teaches resurrection and judgment. Qur’an 23:15–16 says that human beings die and will then be raised again. Qur’an 36:78–79 answers the objection, “Who will give life to these bones when they have decayed?” with: “He who produced them the first time will give them life.” Most atheistic views hold that personal consciousness ends with biological death, though atheism by itself does not provide one unified philosophical theory of consciousness.

The Qur’an directly records a materialistic view in 45:24: “There is nothing but our worldly life; we die and we live, and nothing destroys us except time.” It rejects this as a complete account of human destiny. From the Qur’anic perspective, life is not merely a temporary biological episode but a moral test. Qur’an 67:2 says that Allah “created death and life to test you as to which of you is best in deeds.” Suffering, therefore, may have a dimension of trial, discipline, patience, or moral growth. Atheistic explanations generally understand suffering through natural causes, human wrongdoing, chance, disease, social conditions, or other non-divine causes, without assuming an ultimate spiritual purpose behind it.

The Qur’an’s argument for God is often framed as an appeal to reason rather than mere assertion. Surah At-Tur asks:

“Or were they created by nothing, or were they themselves the creators? Or did they create the heavens and the earth?” — Qur’an 52:35–36

The point is to challenge the reader to consider the origin of existence. Human beings did not create themselves, nor did they create the cosmos. The Qur’an therefore directs thought toward an originating Creator.

The Story of Prophet Ibraheem (Abraham)

The story of Abraham in 6:75–79 follows a similar pattern. Abraham reflects on the star, moon, and sun, but rejects them as ultimate objects of worship because they rise and disappear. He finally declares:

“Indeed, I have turned my face toward Him who created the heavens and the earth…”

— Qur’an 6:79

Qur'an's insistence on Reflection rather than believing without thinking

For this reason, the Qur’anic approach is not simply “believe without thinking.” It repeatedly appeals to reflection: “In the creation of the heavens and the earth… are signs for people of understanding” (3:190), and, “And in yourselves. Will you not then see?” (51:21).

The teachings of the Prophet ﷺ reinforce the same worldview by connecting faith with intention and moral conduct. He said: “Actions are only according to intentions.” — Sahih al-Bukhari 1; Sahih Muslim 1907

In Islamic ethics, therefore, morality is not judged only by outward results; intention before God also matters. He also said: “Whoever believes in Allah and the Last Day should speak good or remain silent.” — Sahih al-Bukhari 6018; Sahih Muslim 47

The ethical conduct explicitly connected to belief in God and the Last Day

The famous Hadith of Jibril describes Islam through Islam, Iman, and Ihsan. Iman includes belief in Allah, the angels, revelation, the messengers, the Last Day, and divine decree, while Ihsan is to worship Allah “as though you see Him.” — Sahih Muslim 8. 

This creates a profound difference from an atheistic worldview: the Muslim tries to live with the awareness that even when no human observer is present, one remains morally accountable before God.

At the same time, the Qur’an does not teach that belief should be forced. It states:

لَا إِكْرَاهَ فِي الدِّينِ  “There is no compulsion in religion.” — Qur’an 2:256

It also instructs believers to invite others “in the best manner” (16:125), and says: “The truth is from your Lord; whoever wills, let him believe, and whoever wills, let him disbelieve” (18:29). Thus, Qur’anic faith is presented as something to be accepted through recognition and conviction, not imposed through coercion.

The Deepest Contrast

The deepest contrast, then, is not simply “religion versus science.” Islam does not reject investigation of the physical world. The more basic disagreement concerns what lies behind that world. Atheism asks whether the universe and human existence can be adequately explained without God. Islam answers that creation, moral responsibility, human purpose, and final justice ultimately make sense because they come from Allah and return to Him.

That Islamic worldview is captured in one brief Qur’anic statement:

إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ “Indeed, we belong to Allah, and indeed to Him we shall return.” — Qur’an 2:156

Viewpoint of Classical and Present day Muslim Scholars

Muslim scholars have generally regarded atheism (ilḥād or denial of God) as a fundamental rejection of the Qur’anic worldview, but they have not all approached atheists in exactly the same way. Classical scholars usually encountered forms of materialism or scepticism rather than modern philosophical atheism, so terms such as dahriyyūn—those who attributed life and death merely to “time” or nature—were often used. The Qur’an itself records this outlook: “There is nothing but our worldly life; we die and we live, and nothing destroys us except time” (45:24), and then rejects it.

A useful way of understanding major scholarly approaches is this:

1.    Al-Ghazālī treated denial of a Creator as intellectually untenable because contingent things cannot ultimately explain their own existence. In works such as Tahāfut al-Falāsifah, his primary debates were with philosophers rather than modern atheists, but his basic argument was that the universe depends upon a necessary Creator. At the same time, he strongly distinguished between philosophical errors of different kinds rather than treating every disagreement identically.

2.     Ibn Taymiyyah placed considerable emphasis on fiṭrah, the innate human disposition toward recognition of God. He argued that knowledge of the Creator is not merely the result of a complicated philosophical proof; human nature, reason and the signs of creation all point toward God. This corresponds closely with the Prophetic statement: “Every child is born upon the fiṭrah.” — Sahih al-Bukhari 1358; Sahih Muslim 2658.

3.    Ibn Rushd (Averroes) emphasized rational reflection on the natural world. For him, studying creation could lead the reasoning person toward knowledge of the Creator. Qur’anic passages inviting observation of the heavens, animals and nature were therefore particularly significant. In this approach, reason and revelation are not natural enemies.

4.    Ibn Kathīr, when explaining verses such as 52:35–36 — “Were they created by nothing, or were they themselves the creators?” — reads the passage as a rational challenge: neither self-creation nor creation from absolute nothingness provides an adequate explanation; therefore creation points beyond itself to its Creator.

5.    Abul A‘la Maududi often treats modern materialism and atheism as consequences of restricting reality to what can be physically observed. His Qur’anic commentary repeatedly argues that scientific knowledge describes many of the mechanisms of creation but does not by itself answer the ultimate questions of why existence exists, why moral responsibility matters, or what humanity's final destiny is.

6.    Javed Ahmad Ghamidi places considerable weight on human nature, conscience and the ordered structure of the universe. His approach is generally that recognition of God is supported by the human moral sense and the signs within the world, while revelation clarifies truths toward which human nature already points. He also stresses that people are ultimately accountable according to the knowledge and evidence actually made clear to them.

End point Quranic Viewpoint

An especially important point is that the Qur’an does not usually respond to disbelief simply by saying “believe because you are told to believe.” It repeatedly asks people to reason:

أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ “Were they created from nothing, or are they themselves the creators?” — Qur’an 52:35

And:

“Indeed, in the creation of the heavens and the earth and the alternation of night and day are signs for people of understanding.” — Qur’an 3:190

The Qur’anic argument therefore operates through creation, causation, order, consciousness, morality, fiṭrah and reflection, rather than presenting faith as blind acceptance.

Muslim scholars also commonly distinguish atheism from shirk. A polytheist believes in some form of divine or supernatural reality but associates partners with God; an atheist denies or withholds belief in God altogether. From the Islamic theological perspective both contradict tawḥīd, but they are intellectually different positions and therefore require different kinds of discussion.

There is also an important ethical dimension. Classical Islamic theology regards disbelief as a serious theological matter, but that does not mean Muslims are instructed to abuse or humiliate atheists. The Qur’an commands:

“Invite to the way of your Lord with wisdom and good instruction, and debate with them in the best manner.” — Qur’an 16:125

And it says:

“There is no compulsion in religion.” — Qur’an 2:256

For Da‘wah today, therefore, perhaps the most productive scholarly approach is not to begin by calling an atheist immoral or rebellious. Many atheists may be sincerely unconvinced, may have encountered poor presentations of religion, or may have philosophical objections concerning suffering, science, revelation or religious hypocrisy. The Qur’anic method invites them to examine the deeper questions: Why is there something rather than nothing? Why is the universe intelligible? Where does objective moral obligation come from? What explains consciousness? Is human existence ultimately purposeless?

In one sentence, the mainstream Muslim scholarly position could be summarized as: atheism is regarded as mistaken about the ultimate nature of reality, but the Qur’anic response to it is not merely condemnation—it repeatedly invites the unbeliever to observe, reason, question, and reconsider the signs within creation and within the human self.

This is beautifully condensed in Qur’an 51:20–21:

“And on the earth are signs for those with sure faith, and in yourselves—will you not then see?”

Final Reflection

So, in the end, Islam and atheism differ most clearly over four fundamental questions: where human beings come from, why they exist, on what basis they should live morally, and what—if anything—comes after death. Islam answers all four through God, revelation, accountability, and the Hereafter; atheistic worldviews seek their answers without appealing to a divine Creator.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

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References  Resources for further study: | 1 | 2 | 3 |

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Gender Discrimination: Why Prophethood was not bestowed upon Women

The role of women is often debated in theological domain, specially for not elevating the women to the the elevated status of prophetesses. This so called "gender discrimination" is not only part of Islamic theology but all earlier religions as mentioned in Psalms, Torah and Injeel (The Gospel). While such questions were generally not asked in the ancient times, but in modern times, it is a profound and sensitive theological question — one that touches on Divine wisdom, human equality, and the unique distribution of roles in revelation. 

Although, there have been over one hundred thousand prophets, there is no recorded mention of women being prophetesses. The absence of women prophets in major monotheistic religions is attributed to a combination of factors, primarily centered on the perceived social and physical demands of prophethood and leadership. According to some theological viewpoints, men were considered better suited for the public roles of leadership, warfare, and public preaching that were part of a prophet's duties, while natural female cycles like menstruation, pregnancy, and childbirth were seen as incompatible with these responsibilities. Some also suggest that a woman prophet might face additional dangers and societal resistance. 

Scholars through centuries have reflected on the subject very carefully. The Qur’an and Sunnah make it clear that Prophethood (nubuwwah) was bestowed only upon men, but Islam does not link this to superiority of worth or spiritual rank in general.

Let’s go step-by-step through the reasoning from the Qur’an and Hadiths, and the classical scholars’ explanations.

The Qur’an’s Teaching on Prophethood and Divine Selection

In Qur'an, Allah ﷻ says clearly defines His wisdom and how He has planned the affairs of the universe:

اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ

“Allah knows best where to place His Message.” — Surah Al-An‘ām (6:124)

This verse lays down the foundation that:

• Prophethood (Nubuwwah) is not a reward or a status earned by effort — it is a divine appointment based on Allah’s perfect knowledge and wisdom.
• Allah alone decides whom to entrust with the responsibility of revelation and leadership of nations.

Were There Any Female Prophets?

The answer is negative. In the Qur’an, Allah mentions a long line of Prophets, all of whom are men:

وَمَا أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِي إِلَيْهِم

“And We sent not before you [O Muhammad] except men to whom We revealed (Our message).” — Surah An-Naḥl (16:43), repeated also in Al-Anbiyā’ (21:7)

The Arabic word "rijāl" means mature males, leaving no ambiguity that Prophethood was restricted to men.

Instead of Prophethood, Women Chosen for Other Divine Roles

Although no woman was a Prophet (Nabi), the Qur’an honors women in other sacred ways. They were recipients of divine inspiration (waḥy) — not in the legislative or prophetic sense, but in a special spiritual sense:

• Maryam (Mary) - Chosen above all women, addressed by angels, given glad tidings of Jesus (ʿĪsā A.S.) - Surah Al-Imran 3:42–45, Maryam 19:16–21
• Mother of Mūsā - Allah inspired her to place baby Mūsā in the river — “We inspired the mother of Moses” - Surah Al-Qaṣaṣ 28:7
• Āsiyah (wife of Pharaoh) - Role model of faith — her prayer is recorded in the Qur’an.  - Surah At-Taḥrīm 66:11
• Sarah (wife of Ibrāhīm) - Angels gave her glad tidings of a son (Isaac) - Surah Hūd 11:71–72

So while women were not Prophetesses, they were recipients of revelation and divine favor — an exalted status of spiritual excellence (wilāyah).

Scholarly Explanation

Classical scholars like Ibn Kathīr, Al-Qurṭubī, Ibn Ḥazm, and An-Nawawī unanimously hold:

“All Prophets were men, as explicitly stated in the Qur’an (16:43, 21:7).

Women, however, reached the highest ranks of faith, truthfulness, and nearness to Allah.”

Ibn Kathīr (in Tafsīr, vol. 4) writes: “Although Maryam and the mother of Mūsā received divine communication, it was ilhām (inspiration), not nubuwwah (prophethood).”

Wisdom Behind Limiting Prophethood to Men

This is a matter of divine wisdom, not superiority. Some wisdoms scholars mention include:

• Public Leadership and Physical Hardship:
• Prophethood required public leadership, including preaching to large crowds, leading armies, and serving as a judge, which were roles more commonly associated with men. 
• The job was physically and emotionally demanding, requiring constant travel and confrontation with adversaries, which, according to some interpretations, was more feasible for men.
• And in line of duty as prophets, they had to confront tyrants, arrogant audience, that sometimes even resulted into physical assaults and extreme mental and psychological torture.  Like for instance, Prophet Muhammad ﷺ was stoned so much that his whole body was covered in blood. Such harsh treatment is far above the physical endurance of women.
• Thus, in historical contexts, a woman prophet might have been seen as more vulnerable and susceptible to attack or harassment from disbelievers than a male prophet. 
• Therefore, Allah, in His mercy, did not assign women such burdens.
• Preservation of Family and Modesty: A woman’s role in nurturing future generations and maintaining moral sanctity is itself a pillar of faith.
• Biological and social limitations:
• Natural female biological functions such as menstruation, pregnancy, childbirth, and infant care were seen as taking away from the time and energy required to fulfill the duties of a prophet. 
• Some traditions also suggest that women were typically under the control of male family members, which would have hindered their ability to be an independent leader of a society.  
• Complementary, Not Hierarchical:
• Islam never devalues women.
• The Qur’an equally promises: “Indeed, I do not waste the work of any worker among you, whether male or female.” — 3:195
• That is both genders are equal in worth, but different in duties.

Although, women were not chosen as prophetess, their spiritual equality with men is affirmed in Islamic teachings, which emphasize that women have souls and can achieve salvation.  They are sometimes more convincing than men to make the audience understand. 

Prophetesses vs. Awliyā (Saintly Women)

Although, the status of women is not reported in the theological history, there have been many a woman that surpassed men in piety.

The Prophet Muhammad ﷺ has been quoted as saying:

“Many men attained perfection, but among women none attained perfection except Maryam, the daughter of ʿImrān, and Āsiyah, the wife of Pharaoh.” — (Sahih al-Bukhari 3411, Sahih Muslim 2431)

This means: although no woman became a Prophetess, some women attained perfection of faith and moral excellence equal to the greatest of men.

Summary

Let us summarize what has been narrated above to understand the Divine wisdom of not appionting women as prophetesses:

• Prophethood is a trust, not a privilege
• Prophethood is not a measure of value; taqwā (piety) is.
• Allah appoints messengers according to wisdom, not status. Thus all Prophets were men — by Allah’s decree (16:43).
• Women are honored differently, not less - Their spiritual rank and role in preserving faith are immense. 
• Divine inspiration continues in lesser forms - True believers,  both men or women, can be guided by ilhām (inner light from Allah). Women like Maryam, Āsiyah, and Mūsā’s mother received divine inspiration.
• Respect all divine choices - Submission (Islam) means accepting Allah’s decisions as wise and just.
• The Qur’an upholds full spiritual equality of men and women
• Each man and women with distinct, honored roles. 
• “Whoever does good — male or female — while he is a believer, We will surely grant him a good life.” — Surah An-Naḥl (16:97)

Let us now watch an informative video on the subject:

This post is not a detailed study on the status of women inn the theological domain, but just a bird's eye view of a very in-depth study carried out many a scholars from all Divine religions. For those wanting more information, some of the links to this question are given in the links mentioned below.

Photo | Resource References for more on the subject: | 1 | 2 | 3 |

Disclaimer: The material for this post has been collected from the references as given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing. one may also consult local Muslim Imaan of the masjid for more clarification.

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Does Islam propagate religious intolerance?

Islam is a religion of peace as is evident from its name Islam (الإسلام) that comes from the Arabic root word س-ل-م (S-L-M), which conveys meanings of Peace (سلام – salām). Even Qur'an and Prophet Muhammad صلى الله عليه وسلم emphasise the enforcement of peace. The core meaning of Islam is thus in 3 words: "Submission, Peace, and Obedience."

Based on this lietral meaning, the spread of Islam has always been based on peaceful voluntary indoctrination of non Muslims. Which means that Islam has never been forced or thurst upon non Muslims, rather it has been the peaceful message of Islam that has always attracted non Muslims to Islam even till date. Some critics of Islam claim that Islam spread by sweord, but if this assumption was correct, the whole of Spain and India would have converted to Islam despite Muslims rule of Spain and India for more than five to six centuries.

The peaceful theme of Islam has been possible for Allah has ordained the Muslims to be tolerant towards other religions and never thurst upon the Islamic ideology on them. Yet, many non Muslims label Islam as intolerant to their religion or faith, which stems from the fact that they have never tried to understand Islam and have generally rleied on the false impage of Islam being propagated in the social and print media since long.

To be true and rational, if one tries to really understand Islam, one would find that slam does not propagate intolerance. On the contrary, Islam promotes justice, compassion, and peaceful coexistence—even with those who hold different beliefs. However, it also sets boundaries for moral and social order, which is sometimes misunderstood as intolerance.

Let’s explore this issue clearly, with direct refeences from the Qur’an and Hadith:

1. Islam Promotes Freedom of Belief

• It has been Divinely said in Qur’an (Surah 2 Al Baqarah verse 256) "There is no compulsion in religion. The truth has become clear from falsehood..."
• This verse explicitly forbids forcing anyone to accept Islam. True faith, according to Islam, must come from conviction—not coercion.
• This verse was practically demonstrated in Spain and India where Muslims were the rulers over large non Muslim populace, yet at the end of their rule over these countries, the ratio of Muslim and non Muslim almost remained undisturbed and during the Muslim rule, none of the places of worship of non Muslims were burnt or closed to them. On the contrary, there explixxt examples of genocide of Muslims in India, Africa and even Spain by non Muslim majority.
• This verse in fact vindicate the misconception of Islam being intoelrant to others as has been otherwise so projected.

2. Peaceful Coexistence with Non-Muslims

• As for tolerance and accept others' faith, it is said in Qur’an (60:8); "Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes — from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly."
• This verse commands Muslims to treat non-hostile non-Muslims with kindness and justice, proving that hostility is not based on faith, but on actions like aggression or oppression.
• However, if non Muslims turn hostile to a Muslim community, Muslims have been direccted to safegaurd them and their ideology.

3. Prophetic Example of Tolerance: The Prophet Muhammad ﷺ showed great tolerance toward people of other faiths.

• Example: Treaty with Christians of Najran: The Prophet ﷺ signed a treaty with the Christian delegation from Najran, guaranteeing their religious freedom, protection of their churches, and rights to self-governance.
• Hadith – Sahih al-Bukhari: The Prophet ﷺ stood up in respect for a Jewish funeral passing by. When asked why, he replied: "Was he not a human soul?" (Sahih al-Bukhari 1312, Muslim 961)
• This shows respect for the dignity of every human being, regardless of religion.
• It may be noted that despite many incidents of Qur'an burning, none of the Muslims burnt Bible or any other religious scriptures in retaliation. Had Muslims too had resorted to burning others' religious books, the world would have never been in peace.

4. Jihad Misconceptions

The word Jihad is more often than not is used in literature, media and even films to show the "hostile and intolerant" nature of Islam and Muslims. Whereas Islam permits fighting only in self-defense or against oppression, not for forcing religion.

• It is said in Qur’an (22:39); "Permission [to fight] has been given to those who are being fought, because they were wronged..."
• This verse was revealed when Muslims were persecuted and driven out of Makkah, showing that jihad was a response to injustice, not religious intolerance.
• It, therefore, does not mean that Muslims are always equipped with a sword to cut throats of non Muslims on their own. In fact Jihad is declared by the head of the sate and individuals are debarred from waging any holy war with non Musils. 
• The acts of ISIS is entirely tangent to teachings of Islam as their act of killing non Muslims do not fall under the umbrella of Jihad.

5. Condemnation of Extremism

• Islamic teachings actively warn against religious fanaticism and excessive harshness, which are often the roots of intolerance.
• Hadith – Sunan Abi Dawood: The Prophet ﷺ said: "Beware of extremism in religion, for those before you were destroyed due to extremism." Abu Dawood 4606)

6. Diversity is Part of God's Plan

• Qur’an (49:13): "O mankind! We created you from a male and a female and made you into nations and tribes so that you may know one another..."
• This verse shows that diversity in humanity is by design, and should lead to understanding, not hatred.

Let all non Muslims read Qur'an and Islamic history to carroyout a personal study of character of Muslims, their tolerance towards other religions even when they had the opportunity to commit forceful conversions and killing of non Muslims.

Some inncidents of so called terrorism by Muslims should not project the overall character of Muslims. And by the way, more non Muslims have committed acts of terrorism by not killing Muslims but also their own creed. Many such incidents can be studied before labelling Islam as an intolerant religion.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

Disclaimer: This post is not intended to "force" preach, convert, or criticize any belief system. The views shared are deeply personal and are meant to inspire dialogue, understanding, and reflection. Viewer discretion is advised, especially for those navigating sensitive religious experiences. Always seek knowledge with an open heart and mind.

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Importance of respect and hospitality for guests in Islam (Sunnah Prophet Muhammad ﷺ)

It is said that guests are God send and they should be treated with honour and respect and presented with the best food one may have and accommodated well even if the host has to abandon his best bed for the guest. The Prophet ﷺ believed in treating all guests with dignity, regardless of their background, showing that hospitality transcends religious differences.

There are many sayings of the revered Prophet ﷺ and acts (Sunnah) that shows the the importance given to guests by the revered Prophet of Allah and the profound way in which Prophet Muhammad ﷺ modeled the Islamic principle of hospitality, which is grounded in generosity, humility, and kindness toward others. He also advised his companions to be courteous and hospitable to the guests. 

One such saying is mentioned in Sahi al-Bukhārī  (Book 78: Good Manners and Form (Al-Adab) / كتاب الأدب / Chapter 31:  Whosoever believes in Allah and the Last Day should not harm his neighbor / باب مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلاَ يُؤْذِ جَارَهُ / as Hadith 6019, given herein under:

Narrated Abu Shuraih Al-Adawi: My ears heard and my eyes saw the Prophet (ﷺ) when he spoke: 

"Anybody who believes in Allah and the Last Day, should serve his neighbor generously, and anybody who believes in Allah and the Last Day should serve his guest generously by giving him his reward." It was asked. "What is his reward, O Allah's Messenger (ﷺ)?" He said, "(To be entertained generously) for a day and a night with high quality of food and the guest has the right to be entertained for three days (with ordinary food) and if he stays longer, what he will be provided with will be regarded as Sadaqa (a charitable gift). And anybody who believes in Allah and the Last Day should talk what is good or keep quiet (i.e. abstain from all kinds of dirty and evil talks).

Arabic Text:

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، حَدَّثَنَا اللَّيْثُ، قَالَ حَدَّثَنِي سَعِيدٌ الْمَقْبُرِيُّ، عَنْ أَبِي شُرَيْحٍ الْعَدَوِيِّ، قَالَ سَمِعَتْ أُذُنَاىَ، وَأَبْصَرَتْ، عَيْنَاىَ حِينَ تَكَلَّمَ النَّبِيُّ صلى الله عليه وسلم فَقَالَ ‏"‏ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلْيُكْرِمْ جَارَهُ، وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلْيُكْرِمْ ضَيْفَهُ جَائِزَتَهُ ‏"‏‏.‏ قَالَ وَمَا جَائِزَتُهُ يَا رَسُولَ اللَّهِ قَالَ ‏"‏ يَوْمٌ وَلَيْلَةٌ وَالضِّيَافَةُ ثَلاَثَةُ أَيَّامٍ، فَمَا كَانَ وَرَاءَ ذَلِكَ فَهْوَ صَدَقَةٌ عَلَيْهِ، وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُتْ ‏"‏‏.‏

The hadith emphasizes the importance of hospitality and respect for guests in Islam. To understand its significance, we can interpret it in the light of the Quran and the personal life of Prophet Muhammad ﷺ. Here's a breakdown of its meaning and context:

The hadith underscores a critical aspect of Islam: the treatment of guests. It connects the act of honoring a guest with one's faith in Allah and the Last Day. The phrase "Whoever believes in Allah and the Last Day" indicates that the treatment of guests is not just a social norm but an act that reflects a person's deep belief in the core tenets of Islam, namely, belief in Allah and the Day of Judgment.

The hadith advises Muslims that to demonstrate true belief, they must embody virtues such as generosity, hospitality, and kindness—traits that will be recognized and rewarded by Allah, especially on the Day of Judgment. In this context, honoring guests goes beyond basic hospitality; it becomes an expression of one’s piety and adherence to the moral principles that Islam promotes.

Reflection in the Quran:

The Quran also speaks about the importance of hospitality and kindness to others, including guests.

• Surah Az-Zariyat (51:24-27): The Quran mentions the story of Prophet Ibrahim (Abraham), when angels came to him in the form of guests. Despite not recognizing them immediately, Prophet Ibrahim (PBUH) treated them with the utmost respect, offering them food. The Quran says:

"And when the great-grandfather of all nations (Ibrahim) received the guests, they said: 'We are sent to a people who are criminals.' He then offered them a roasted calf." (Quran 51:24-27). This story highlights the exemplary behavior of Prophet Ibrahim (PBUH) in his hospitality and serves as a lesson for Muslims in respecting and caring for their guests, even when they are unaware of the guest's true identity or significance.

• Surah Al-Insan (76:8-9): In this surah, the Quran also speaks of the virtuous believers who, in their acts of kindness, provide food to the needy and to those in need of help, which includes guests:

"And they give food, despite their love for it, to the needy, the orphan, and the captive, [saying], 'We feed you only for the sake of Allah. We do not wish from you reward or gratitude.'" (Quran 76:8-9). This reflects the spirit of hospitality where the act of giving is done solely for the sake of Allah, without seeking any material gain in return.

Personal life of Prophet Muhammad ﷺ:

The Prophet Muhammad ﷺ embodied the teachings of this hadith in his life in numerous ways, setting a personal example of kindness, hospitality, and generosity toward guests.

• Hospitality to Guests: The Prophet ﷺ frequently hosted guests in his home, sometimes even when there was very little food available. A well-known example is when a guest came to the Prophet ﷺ looking for food, and despite having nothing but a small amount of dates, the Prophet ﷺ offered what he had. When the guest was still hungry, the Prophet ﷺ sent someone to his companions to offer them food as well. His generosity was not confined to just his family or close companions, but extended to all, including travelers, strangers, and those in need of hospitality.
• The Rewards of Hospitality: The Prophet ﷺ also said: "The reward for a guest is that when he is treated well, it is a reward for the host in this world and the next." This indicates that treating guests well is a noble act that earns both material and spiritual rewards.

Incidents of treating guests well: 

• It is narrated that Zaid ibn Haritha (RA), one of the beloved companions of the Prophet ﷺ, once brought a guest to the Prophet’s home. The Prophet ﷺ received them warmly and invited them to share a meal. However, the Prophet ﷺ had very little food, consisting mainly of simple dates and water. Despite the simplicity of the meal, the Prophet ﷺ offered his guests the best of what he had, sharing the food with generosity. His act showed that hospitality is not about the quantity or quality of food but about the heart with which it is offered.
• One day, a Jewish man came to the Prophet Muhammad ﷺ to ask for his help. The Prophet ﷺ invited him into his home and treated him with great respect. He sat and listened attentively to the man’s concerns and promised to assist him. Despite the fact that the guest was from another faith, the Prophet ﷺ treated him with the utmost kindness, emphasizing the universal principle of hospitality.

Lessons for Muslims Today:

• Strengthening Faith: The hadith teaches that belief in Allah and the Day of Judgment is not just an internal belief but should manifest in our actions, particularly in how we treat others. Honoring a guest is a tangible way to show faith.
• Cultivating Good Character: Islam places great emphasis on good character. Hospitality is a means of developing personal virtues such as kindness, generosity, and selflessness. The Prophet Muhammad ﷺ showed that true believers go out of their way to care for others, even when they have little.
• Spiritual and Social Impact: Honoring guests strengthens social bonds, promotes peace, and fosters a sense of community. It is also an act of worship when done with sincerity, seeking Allah's pleasure and rewarding the believer in both this world and the Hereafter.
• Responsibility of the guests: While a host is to respect and treat his guests with best of his means, it is also incumbent upon the guests not to prolong their stay to burden their hosts. For one may not know the sustenance ability of one's host. Remember that Mark Twain quote: House guests are like fish; they are only good for three days.

In summary, this hadith reflects the importance of hospitality and generosity as core values of Islam. By honoring guests, a Muslim demonstrates their commitment to the teachings of the Quran and the example of Prophet Muhammad ﷺ. It is a reflection of one’s belief in Allah, kindness toward others, and a reminder of the importance of treating every person with respect and care, especially those who enter our homes.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

Please refer to our exclusive reference page Sunnah of Prophet Muhammad ﷺ for more Sunnah of Prophet Muhammad ﷺ.

You may also refer to our reference page: Sunnah and Hadith of Prophet Muhammad ﷺ to know more about sunnah of Prophet of Allah. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.

Disclaimer: The material for this post has been collected from the references as given below. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

Photo | Source of Hadith

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Follow @IslamUltimate

Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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Why Islam stresses on the Gender Segregation (Scholars Viewpoint)

The concept of gender segregation irks people in the West, for they are of the opinion that it severely restricts the growth and freedom of the growing young girls and later in their practical life. There are many views about it, specially the freedom to interact with men and wearing whatever the women feel like wearing. 

Non-Muslims, specially in the West, generally object to gender segregation in Islam for various reasons, often rooted in differing cultural, social, and ideological perspectives. These objections can be understood within the broader context of how gender roles, individual freedoms, and social norms are perceived differently across cultures. Here are some common reasons:

• Different Cultural Norms and Values:
• Western Ideals of Gender Equality: In many Western societies, gender equality is often associated with the idea of men and women having equal access to all spaces and opportunities. Gender segregation can be perceived as a form of discrimination or inequality, as it separates men and women in various aspects of life, such as education, work, and social settings. 
• Freedom of Choice: Many non-Muslims value individual freedom and autonomy highly, including the freedom to interact with people of all genders. Gender segregation might be seen as restrictive, limiting personal choices and freedoms.
• Perception of Gender Segregation as Oppressive: 
• Association with Patriarchy: Some non-Muslims view gender segregation as a manifestation of patriarchal structures that aim to control and limit women’s roles and freedoms. This perception is often influenced by the view that gender segregation reinforces traditional gender roles, which some see as outdated or oppressive.
• Impact on Women’s Rights: Critics often argue that gender segregation can lead to unequal opportunities for women in education, employment, and social participation. For example, if certain professional or educational opportunities are only available to men or are harder for women to access, this is seen as a violation of women's rights.
• Misunderstandings and Stereotypes: 
• Lack of Understanding of Islamic Principles: Some objections arise from a lack of understanding of the religious and cultural reasons behind gender segregation in Islam. Without knowledge of the concepts of modesty (haya) and the prevention of temptation (fitna), non-Muslims may see gender segregation as arbitrary or unjustified. 
• Stereotypes and Media Portrayals: Media portrayals of Muslim societies often focus on extreme cases or negative aspects of gender segregation, reinforcing stereotypes that it is inherently oppressive. These portrayals can shape public perception and lead to broader objections.
• Concerns About Integration and Multiculturalism:
• Integration into Western Societies: In multicultural societies, there is often a concern that practices like gender segregation might hinder the integration of Muslim communities into the broader society. Some non-Muslims worry that maintaining such practices could create divisions or reduce social cohesion.
• Conflicts with Secular Values: In secular societies, the separation of religion from public life is a key value. Practices like gender segregation, which are religiously motivated, might be seen as incompatible with the secular principle of equal treatment for all citizens, regardless of gender.
• Human Rights Perspectives: 
• Universal Human Rights: Some non-Muslims argue from a human rights perspective, suggesting that gender segregation violates principles of universal human rights, such as freedom of movement and association. They may view gender segregation as a practice that infringes upon the rights of women, particularly when it is seen as enforced rather than a voluntary choice.
• Concerns About Coercion: There is also concern that gender segregation in some Muslim societies is not always voluntary and that women may be coerced into accepting these norms due to social, familial, or legal pressures.
• Differences in Gender Dynamics:
• Gender Dynamics in Non-Muslim Societies: In many non-Muslim societies, interactions between men and women in social, educational, and professional contexts are generally seen as normal and even necessary for social development. Gender segregation may be perceived as hindering these interactions, which are considered important for fostering mutual respect and understanding between the genders.
• Concerns About Extremism: 
• Association with Extremism: Some non-Muslims may associate strict gender segregation with extremist or fundamentalist interpretations of Islam. This association can lead to objections based on the fear that such practices might contribute to the marginalization or radicalization of communities.

The Islamic Viewpoint

Unlike other faiths, Islam emphasizes gender segregation in certain contexts as a means to maintain modesty, protect moral values, and promote a respectful and safe social environment. This concept is rooted in the principles of modesty (haya), chastity, and the prevention of inappropriate interactions between men and women who are not closely related (non-mahram).  

And when we do away with the concept of modesty and brace ourselves to be rubbing shoulders with other gender, there is every likelihood of crossing over to the borders of modesty and self preservation of one's honour. The outcome of extreme liberalism and freedom of choice, many a teenagers get involved into sexual relation with the opposite gender much before the age of understanding of its consequences, only to be regretful when all is over.

As per a number of studies conducted in the West, the proportion of teenage girls losing their virginity before the age of 18 in Western countries generally falls between 30% and 40%. This figure varies slightly depending on the country and specific social or cultural factors. These statistics are based on self-reported data, which can sometimes be influenced by the willingness of respondents to disclose such personal information.

Due to these pre-marital relations, the concept of family is fast diminishing and many a "couple" elect to live outside the matrimonial bond, have children too and then breakaway at their will. More than boys, it si women who suffer who have to live alone like single parent and managing their finances all by themselves. 

So much for gender equality, freedom and liberalism. 

Now coming over to Islam and its stress on the gender segregation.  While there are certain restrictions on both men and women, more so on women for it is their attire and unthoughtful openness leads to many a ill in the society, Islam does not discourage women from seeking knowledge and higher education. However, when in company of men, care must be taken to avoid being so close to men that may induce wrong signals which may be taken advantage of. That is why it is strictly prohibited for men and woman to meet in seclusion all by themselves. for it may lead to development of unlawful intimate relations. Likewise, when in in a mixed company, the drinking of alcohol generally results in losing control over oneself which is often taken advantage of by the opposite gender. It is for this reason, Islam advises women to not to wear revealing clothing that may act as an uninvited invitation. 

The guidelines for gender interaction in Islam are drawn from the Quran and Hadith, with the aim of preserving moral integrity and fostering a respectful society.

1. Modesty and Chastity:

• Quranic Teachings: 
• Lowering the Gaze: The Quran instructs both men and women to lower their gaze and guard their modesty.

Surah An-Nur (24:30-31): "Tell the believing men to lower their gaze and guard their private parts. That is purer for them. Indeed, Allah is acquainted with what they do. And tell the believing women to lower their gaze and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbands' fathers, their sons, their husbands' sons, their brothers, their brothers' sons, their sisters' sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women."

This directive emphasizes the importance of modesty in interactions between men and women, encouraging a culture of respect and decorum.

• Hijab (Veil): The Quran also commands women to dress modestly, which includes covering their bodies in a manner that is not revealing or provocative.

Surah Al-Ahzab (33:59): "O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful."

This verse highlights the importance of women dressing modestly to protect themselves from harm and to promote a respectful social environment.

Hadith Teachings:

• Prohibition of Free Mixing: The Prophet Muhammad (peace be upon him) discouraged unnecessary mixing between men and women who are not closely related.

Sahih Muslim (2172): `Uqba b. `Amir reported Allah's Messenger (ﷺ) as saying: Beware of getting, into the houses and meeting women (in seclusion). A person from the Ansar said: Allah's Messenger, what about husband's brother, whereupon he (ﷺ) said: Husband's brother is like death.

This hadith underscores the seriousness of avoiding physical contact between non-mahram men and women.

• Separate Spaces in Worship: During the time of the Prophet, men and women prayed in the same mosque but in separate areas. This practice of separate spaces for men and women during worship continues in many Muslim communities.

The Prophet said, "The best rows for men are the front rows, and the worst are the back rows, and the best rows for women are the back rows, and the worst are the front rows."

 

This arrangement was designed to maintain modesty and prevent distractions during worship.

2. Prevention of Fitna (Temptation): Islam teaches that certain interactions between men and women can lead to fitna, or temptation, which could result in immoral behavior. By encouraging gender segregation in specific settings, Islam seeks to minimize the chances of such temptations arising.

Surah Al-Ahzab (33:53): "And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts."

This verse was revealed in the context of the Prophet's household, emphasizing the need for a barrier or partition to avoid inappropriate interactions.

• Prohibition of Khalwa (Seclusion):

Sahih Bukhari (3006): Narrated Ibn `Abbas: That he heard the Prophet (ﷺ) saying, "It is not permissible for a man to be alone with a woman, and no lady should travel except with a Muhram (i.e. her husband or a person whom she cannot marry in any case for ever; e.g. her father, brother, etc.)." Then a man got up and said, "O Allah's Messenger (ﷺ)! I have enlisted in the army for such-and-such Ghazwa and my wife is proceeding for Hajj." Allah's Messenger (ﷺ) said, "Go, and perform the Hajj with your wife."

This hadith prohibits a man and a woman from being alone together in a secluded place, as it could lead to inappropriate behavior.

3. Respect and Dignity: Gender segregation in Islam also serves to uphold the dignity and respect of both men and women. By establishing clear boundaries, Islam aims to ensure that interactions between genders are respectful and honorable.

Surah Al-Ahzab (33:32): "O wives of the Prophet, you are not like anyone among women. If you fear Allah, then do not be soft in speech [to men], lest he in whose heart is disease should covet, but speak with appropriate speech."

This verse advises the wives of the Prophet to speak in a manner that does not attract inappropriate attention, reinforcing the importance of maintaining dignity in interactions.

4. Cultural and Social Contexts:

It's important to note that while Islam provides general guidelines for gender segregation, the implementation of these guidelines can vary based on cultural and social contexts. In some societies, the rules of segregation may be more strictly enforced, while in others, there may be more flexibility, as long as the core principles of modesty, respect, and dignity are maintained.

Islam stresses gender segregation in certain contexts to uphold modesty, prevent temptation, and ensure respectful interactions between men and women. The guidelines, drawn from the Quran and Hadith, emphasize the importance of maintaining moral integrity and protecting individuals from situations that could lead to inappropriate behavior. While the principles are clear, the application of gender segregation can vary depending on cultural and social contexts, always with the aim of promoting a safe and respectful society.

Now watch a video on the subject (in Urdu with English sub titles) by one of the most learned and eminent Muslim scholar of time from Pakistan, Professor Javed Ahmad Ghamidi, known for his stress on morals and ethics in Islam:

Non-Muslim objections to gender segregation in Islam are often rooted in differing cultural values, perceptions of gender equality, and concerns about individual freedoms. These objections can arise from a lack of understanding of the religious and cultural reasons behind the practice, as well as from broader concerns about women’s rights, integration, and social cohesion. Understanding these differing perspectives is important for fostering dialogue and mutual respect between Muslim and non-Muslim communities.

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For more Scholarly views and videos, please read our reference page: Scholars' Viewpoint on Important Issues Related to Islam. You may also refer to our Reference Pages for knowing more about Islam and Quran.

If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook  Group Islam: The Ultimate Truth for more on Islam and Da'wah.

Please share this page to your friends and family members through Facebook, WhatsApp or any means on Social Media so that they can also be benefited by it and better understand Islam and the Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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