I Want to Understand Islam: A Beginner’s Roadmap to Islamic Belief and Life

Islam is often encountered through headlines, cultural practices, political debates, or the behaviour of individual Muslims. But none of these, by themselves, can tell us what Islam actually teaches. To understand Islam fairly, we must begin with its own foundations: Who is Allah? Why were human beings created? What is revelation? Why were prophets sent? What does the Qur’an claim about itself? And what does Islam ask of a person in belief, worship and conduct?

Herein under is a suggested roadmap to understand Islam in most easy steps:

Begin with the foundations before judging the details

At the heart of Islam is Tawḥīd—the belief that there is one Creator, one Lord and only One worthy of worship. From Tawḥīd follows Risālah: Allah did not leave humanity without guidance, but sent messengers to teach people how to know Him and live rightly. Muslims believe this long chain of guidance included Noah, Abraham, Moses and Jesus عليهم السلام and culminated in Prophet Muhammad ﷺ. The Qur’an presents itself as the final revelation in this continuing call to worship Allah alone.

Islam is therefore more than a set of rituals. The Prophet ﷺ explained the religion through three interconnected dimensions: Islam, Īmān and Iḥsān. Islam concerns willing submission and outward practice; Īmān concerns the convictions of the heart; and Iḥsān is to worship and live with the awareness that Allah sees us. The Six Articles of Faith further explain the Muslim worldview: belief in Allah, His angels, His Books, His messengers, the Last Day and Divine Decree.

Qur'an and Sunnah of The Prophet ﷺ

The Qur’an lies at the centre of this understanding, but Islam does not separate the Qur’an from the Prophet who conveyed and explained it. Muslims worship Allah alone and follow Muhammad ﷺ because the Qur’an itself commands obedience to the Messenger. The Sunnah therefore does not compete with the Qur’an; it shows how Qur’anic guidance was understood and lived.

Islam and life

A sincere study of Islam should also go beyond definitions. Islam speaks about justice, mercy, honesty, family responsibilities, forgiveness, repentance, knowledge, economic fairness, care for the vulnerable, accountability and the life to come. Worship itself extends beyond prayer and fasting: when done sincerely and lawfully, ordinary duties, good character, service to others and responsible living can all become part of serving Allah.

If you are beginning your study, following subjects provide a useful path - for convenience of our readers, we have already published exclusive posts on each of the following queries for providing answers at one place. These are some of the very basic questions that are asked. As you grow near or within Islam, your horizon will keep expanding - but remember, everything is to be learnt GRADUALLY not instantly. Simply click the highlighted text that will take you to the concerned topic:

• - Who Is Allah? — Understanding Tawḥīd
• - What Is Risālah? — Why Allah Sends Messengers
• - Five Pillars of Islam
• - The Six Articles of Faith
• - Islam, Īmān and Iḥsān — The Complete Framework
• - Why Muslims Follow the Sunnah Alongside the Qur’an
• - How Should the Qur’an Be Read and Understood?
• - What Does Worship Really Mean in Islam?
• - Does Islam Ask for Blind Faith?
• - Why some things are Halal and some Haram in Islam: Beyond Food and Drink
• - What Happens After Death?
• - How Does Islam Shape Everyday Life?

The purpose of this section is not to ask you to accept Islam before understanding it. It is to help you examine Islam from its own primary sources, with reason, context and an open mind. Read the Qur’an, study the life of Prophet Muhammad ﷺ, consider the explanations of reliable scholars, and ask difficult questions where necessary.

A final thought

Understanding Islam begins when we stop asking only “What do Muslims do?” and begin asking “What does Islam say about God, human purpose, revelation, morality and our final return?” Once these foundations become clear, the many individual teachings of Islam begin to form one coherent picture: one Creator, one human purpose, divine guidance, moral responsibility and a life ultimately returning to Allah.

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.

Photo | 

Resource references for further reflection|

For more Q&A about Understanding Islam, please refer to our reference page: Understanding Islam - Frequently asked Q&A. You may also refer to our refference page: Scholars' Viewpoint on important issue related to Islam to know more about Islam.

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.

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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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From Knowledge to Certainty: When Faith Moves from the Mind to the Heart - explain four verses of Al Qur'an

In one of our previous posts we introduced the concept of Iman and Yaqīn (certainty) briefly. Through this post, we will define the concept of Iman and Yaqīn based on four important verses from Al Qur'an for better understanding.

We have selected four verses that are Qur’an’s most profound teachings about Yaqīn — certainty. Read together, they show that faith is not meant to remain merely information in the mind; it should deepen until truth becomes so real to the heart that it changes the way we live.

The Verses

1. Surah At-Takāthur 102:5–7 — from knowing to seeing

Allah says:

كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ ۝ لَتَرَوُنَّ الْجَحِيمَ ۝ ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ

“No! If only you knew with the knowledge of certainty. You will surely see the Hellfire. Then you will surely see it with the eye of certainty.”

• The context is important. Surah At-Takāthur begins by warning that rivalry for more wealth, possessions, status and worldly achievement distracts people until they reach their graves. Verse 5 therefore means: if the reality of death, accountability and the Hereafter were truly certain in your consciousness, this obsession with worldly accumulation would not dominate you. Ibn Kathir makes essentially this point: genuine knowledge of the Hereafter would prevent a person from being consumed by worldly competition. 
• Then the language changes:
• عِلْمَ الْيَقِينِ — ‘ilm al-Yaqīn "“knowledge of certainty” - becomes:
• عَيْنَ الْيَقِينِ — ‘ayn al-Yaqīn “the eye of certainty.”

The first is certainty through reliable knowledge; the second is certainty through direct seeing. In 102:7, Ibn Kathir understands it literally in the eschatological context: people will actually behold Hell, so what had previously been known through revelation will become something witnessed. 

A traditional illustration makes the distinction simple: if you see smoke behind a hill, you know there is probably fire — ‘ilm al-Yaqīn. When you reach the hill and actually see the fire, it becomes ‘ayn al-Yaqīn.

2. Then comes Ḥaqq al-Yaqīn — 56:95 and 69:51

Surah Al-Wāqi‘ah 56:95 says:

إِنَّ هَٰذَا لَهُوَ حَقُّ الْيَقِينِ “Indeed, this is truly the certainty of truth.”

The preceding verses describe what happens at death to the people brought near to Allah, the people of the Right, and those who rejected the truth. Ibn Kathir explains that what has just been described is a reality about which there is no doubt and from which no one can escape. Quran.com

Similarly, Surah Al-Ḥāqqah 69:51 declares:

وَإِنَّهُ لَحَقُّ الْيَقِينِ “And indeed, it is the certainty of truth.”

Here the immediate context concerns the truth of the Qur’anic revelation: it is not fabricated speech but revelation from Allah. So we encounter three striking Qur’anic expressions:

Expression                             Meaning in simple terms                        Image

عِلْمُ الْيَقِينِ ‘Ilm al-Yaqīn Certainty through true knowledge              Knowing there is a fire

عَيْنُ الْيَقِينِ ‘Ayn al-Yaqīn Certainty through seeing                      Seeing the fire

حَقُّ الْيَقِينِ Ḥaqq al-Yaqīn Truth experienced as undeniable reality      Experiencing its reality

Scholars commonly use these expressions to illustrate the deepening of certainty, although we should not assume that every mufassir formally treats the three phrases as a technical three-stage system. In their individual contexts, each expression has its own emphasis.

3. Surah Al-Baqarah 2:260 beautifully demonstrates the principle

This is where Prophet Ibrahim عليه السلام becomes especially relevant. He asked:

رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ “My Lord, show me how You give life to the dead.”

Allah asked:

أَوَلَمْ تُؤْمِنْ “Do you not believe?”

Ibrahim replied:

بَلَىٰ وَلَٰكِن لِّيَطْمَئِنَّ قَلْبِي “Yes, indeed, but so that my heart may become reassured.”

This is crucial: Ibrahim was not moving from disbelief to belief. He was moving from belief to deeper reassurance.

Al-Qurtubi reports the majority understanding that Ibrahim never doubted Allah's power to resurrect; rather, he sought direct witnessing of something he already believed. He cites the principle that hearing about something is not the same as seeing it. Quran.com

Ibn Kathir similarly explains that Ibrahim wanted his knowledge of resurrection strengthened by witnessing it directly. Quran.com

Maududi makes an especially useful observation: the peace Ibrahim sought was the inner tranquility produced by direct personal observation. Islamic Studies

Thus 2:260 helps us understand the movement suggested by 102:5–7:

I believe → I understand → I see the evidence more deeply → my heart becomes settled in what I already believe.

It is not doubt defeating faith; it is certainty becoming deeper.

4. The remarkable connection among all four passages

Put them together and a beautiful Qur’anic progression appears:

• 102:5 — عِلْمَ الْيَقِينِ Know the reality with certainty.
• 2:260 — لِيَطْمَئِنَّ قَلْبِي Seek understanding that brings reassurance to the heart.
• 102:7 — عَيْنَ الْيَقِينِ What was known will eventually be seen.
• 56:95 / 69:51 — حَقُّ الْيَقِينِ The truth is ultimately an undeniable reality.

But there is also a warning hidden here: everyone will eventually attain ‘ayn al-yaqīn regarding the Hereafter when they see it—but by then the opportunity to act upon that certainty has passed. The purpose of revelation is therefore to develop sufficient yaqīn now, before seeing becomes unavoidable.

That is precisely why At-Takāthur begins with worldly distraction and ends with accountability for blessings. Quran.com

What is in it for us today?

This is perhaps the most important part. Most believers already know that life is temporary, death is certain, Allah will judge us, wealth will remain behind, and the Hereafter is permanent. Our difficulty is often not lack of information but lack of lived certainty.

We may say, “Life is temporary,” yet behave as though it will never end. We may believe that Allah sees us, yet sin privately. We may believe that provision comes from Allah, yet become consumed by anxiety over possessions. We may believe in accountability, yet damage another person's reputation for a moment's amusement. In such cases there is knowledge, but its effect has not fully reached the heart.

This is precisely the warning of 102:5: if you really knew with Yaqīn, your behaviour would change.

And 2:260 teaches something equally important: Islam does not ask us to cultivate blind emotional confidence. Reflection, observation, contemplation of creation, studying revelation, and seeking deeper understanding can strengthen an already believing heart. Ibrahim عليه السلام believed, yet asked to see how Allah resurrects the dead; Allah responded by giving him a sign rather than condemning his desire for reassurance. Quran.com

The deepest lesson

These verses therefore ask us a searching question:

• Are the truths of the Qur’an merely things we know—or realities by which we actually live?
• We know death is certain.
• We know wealth is temporary.
• We know Allah sees us.
• We know our deeds will be accounted for.

The spiritual journey is to allow that knowledge to descend from the mind into the heart until it transforms conduct. At-Takāthur warns us not to wait until the unseen becomes visible, because when the Hereafter becomes ‘ayn al-Yaqīn, the time for choosing will already be over.

A concise theme for all these verses could therefore be: “From Knowing to Seeing: The Qur’an’s Journey from Knowledge to Certainty.”

Together, 102:5–7, 56:95, 69:51, and 2:260 teach that true faith should grow into yaqīn—deep, settled certainty. Surah At-Takāthur speaks of ‘ilm al-yaqīn and ‘ayn al-yaqīn, moving from certain knowledge to direct seeing; 56:95 and 69:51 speak of ḥaqq al-yaqīn, truth as an undeniable reality; while 2:260 shows Prophet Ibrahim عليه السلام seeking not belief itself, which he already had, but greater reassurance of heart. Taken together, these verses show a progression from knowing the truth, to becoming inwardly convinced of it, to ultimately witnessing its reality—and they urge us to develop such certainty now that our beliefs about Allah, accountability, death, and the Hereafter genuinely shape the way we live.

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.

Sources & Further Reading 

Quran - Surah Al Takhatur

Surah 102:7

Maududi

For more Q&A about Understanding Islam, please refer to our reference page: Understanding Islam - Frequently asked Q&A. You may also refer to our refference page: Scholars' Viewpoint on important issue related to Islam to know more about Islam.

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 Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

Read More

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 |

For more Q&A about Understanding Islam, please refer to our reference page: Understanding Islam - Frequently asked Q&A. You may also refer to our refference page: Scholars' Viewpoint on important issue related to Islam to know more about Islam.

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The Ever Objected Role and Status of Women in Islam - and a Befitting Response

The role and status of women in Islam is oft criticized by many who champion the rights of women in the free world. It is generally believed that women in Islam are enslaved to men and that they have no life of their own, kept shrouded under tons of clothes and denied access to the world. 

Generally speaking, the women in the so called free world, are free to do whatever they want, wear what they like, no matter how revealing and displaying their bodies to lure and attract the opposite gender, live beyond the bondage of marriage with any man or one after the other with no restrictions or no questions asked, become advertisement beauties and much more. Thus to them Muslim women cloaked covering their bodies is something very objectionable, against the human rights and freedom and tangent to the concept of gender equality.

A lot many questions are asked by the free women from the Muslim women clad in Hijab and overall body covering. And some questions are so intriguing and mind boggling that even many Muslim women fail to answer these questions and find them at loss of a rationale response. The onslaught of such objections is so over whelming that many Muslim women are also falling prey to such objections and try to break away the so called "shackleless" that restrain their freedom and try to join the club of free women.

This post aims at listing down many questions objecting to the role and status of women in Islam, which are then answered in a very informative video shared at the end of the post.

The Objections to Role and Status of Women in Islam

• Women enslavement by men
• Covering the whole body which is detrimental to women freedom
• Marrying four wives by men
• Women not allowed to choose their life partner and are bound to obey to their family elders
• Women at mercy of men in matters relating to divorce
• Unequal distribution of wealth as heirs
• Scolding and striking of wives by husbands
• Restricting role of women to the role of mothers only, thus making them childbearing machines
• The half witness value of women in the court

And many more questions that are arise due to inadequate to no knowledge about Islam, the brainwashing by the women freedom societies and banner carriers,

The answer to all questions are answered in the video shared below. Those with an abject and analytical rational mind would the find the answers appealing and rationale and perhaps may change their previously held misconceptions about the role and status of women in Islam and start to view Islam as a well meaning religion full of Divine wisdom: 

Disclaimer: The views expressed in the reference material contained in Islam: My Ultimate Decision are that of the Islamic scholars / websites. We have shared these view as added information for better understanding of Islam. The reader may or may not agree with the views owing to their own perception / school of thought being followed. If someone has more material about the subject, he/she is most welcome to share in the comments box to make our posts all encompassing / comprehensive.

You may also refer to our following reference pages to know:

• Women in Islam 
• What is Hijab in Islam - a broader viewpoint
• The Rebuttal: Countering disinformation being spread about Islam
• Understanding Islam - Frequently Asked Q&A for knowing more about Islam
• And other Reference Pages to know more about Islam.

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References:  | 1 |  2 | 3 |

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

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 Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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How did Allah Command the Prophet ﷺ (and his followers) to deal with the People of the Book

Since the introduction of Islam as the final Divine religion, disbelievers, non Muslims and even the people following the earlier Divine scriptures have not accepted Islam as a Divine religion. When Prophet Muhammad ﷺ invited the pagans of Makkah towards Islam, he was hotly contested to the extent of abuses and physical torture to give the "idea  of new religion" hatched by his very person. So much was the pain of sufferings that even a group of Muslims were to told to migrate to Habash, despite the fact that in those days was under the domination of the Christians. 

Yet, despite all the hardship suffered by the earlier Muslims, which sadly still continues in many a non Muslim country, the Prophet ﷺ was asked to exercise restraint and approach them in the fairest of manners, for hostility breeds hostility. This is the subject of of our today's post wherein we share the 46th verse of Surah 29, Al Ankabut (The Spider) given herein under:

وَلَا تُجَادِلُوۡٓا اَهۡلَ الۡكِتٰبِ اِلَّا بِالَّتِىۡ هِىَ اَحۡسَنُ ۖ اِلَّا الَّذِيۡنَ ظَلَمُوۡا مِنۡهُمۡ​ وَقُوۡلُوۡٓا اٰمَنَّا بِالَّذِىۡۤ اُنۡزِلَ اِلَيۡنَا وَاُنۡزِلَ اِلَيۡكُمۡ وَاِلٰهُـنَا وَاِلٰهُكُمۡ وَاحِدٌ وَّنَحۡنُ لَهٗ مُسۡلِمُوۡنَ‏  

(29:46) Argue not with the People of the Book except in the fairest manner, unless it be those of them that are utterly unjust. Say to them: “We believe in what was revealed to us and what was revealed to you. One is our God and your God; and we are those who submit83 ourselves to Him.”

Explanation of the Verse

• Engage in Dialogue with Respect and Wisdom: The verse emphasizes that when discussing religious matters with the People of the Book, Muslims should do so in a way that is characterized by wisdom, respect, and the best manners. This approach promotes understanding and reduces hostility, paving the way for constructive dialogue rather than confrontational disputes.
• Avoiding Hostile Disputes: Arguing in a hostile or aggressive manner often leads to animosity and deepens misunderstandings. The Qur'an advises against such disputes because they are counterproductive and can lead to negative feelings rather than bridging gaps between different faith communities. Sometimes, the people of Da'wah missions lose their cool when confronted with the hostile audience as in the case of Prophet Muhammad ﷺ. When he went to the city of Taif, he was stoned by the people to an extent that his who body was covered up in blood.  Yet when Angel Gabriel (Jibraeel) came and permission to uproot the mountain and crush the disbelievers, the revered Prophet did not allow for he knew one day the people of Taif will enter the fold of Islam. And they did.
• Focusing on Common Beliefs: The verse also encourages Muslims to emphasize common beliefs when speaking with the People of the Book: the shared belief in one God, the respect for revealed scriptures, and the concept of submission to God’s will. This approach can help to foster mutual respect and understanding.
• Except Against Injustice: The exception mentioned in the verse refers to those who commit injustice or act with blatant hostility against Muslims. In such cases, Muslims are allowed to defend themselves and their beliefs but are still encouraged to maintain a level of dignity and avoid stooping to unjust behavior.

Supporting Hadith and Islamic Teachings

• Prophet Muhammad’s (peace be upon him) Example: The Prophet Muhammad (peace be upon him) often engaged with Jews and Christians in a respectful manner, setting an example of how to interact with people of different faiths. He would listen to their perspectives, share the message of Islam, and avoid unnecessary conflict.
• Hadith on Gentleness: The Prophet emphasized the importance of gentleness and avoiding disputes:

“Gentleness / kindness is not found in anything except that it beautifies it, and it is not removed from anything except that it disfigures it.” (Sahih Muslim, 2594a)

This teaching aligns with the Qur’anic guidance to avoid hostile arguments and instead choose a kind and gentle approach in discussions.

Broader Implications in Light of the Qur’an and Hadith

• Promoting Peaceful Coexistence: This guidance supports peaceful coexistence and mutual respect between Muslims and people of other faiths. It underscores the importance of building bridges rather than creating divisions.
• Focus on the Message Rather than Winning Arguments: The goal of engaging with the People of the Book is not to "win" arguments but to convey the message of Islam in a way that is sincere and respectful. The emphasis is on inviting people to truth with wisdom and good advice, as outlined in other Qur’anic verses, such as Surah An-Nahl (16:125).

(O Prophet), call to the way of your Lord with wisdom and goodly exhortation, and reason with them in the best manner possible. Surely your Lord knows best who has strayed away from His path, and He also knows well those who are guided to the Right Way.

• Avoiding Useless Disputes: Arguments often become emotional and can stray from the core issues, leading to wasted time and effort. By focusing on shared values and respectful dialogue, Muslims can avoid fruitless disputes and instead foster a meaningful exchange of ideas.

The Qur’anic guidance to avoid arguing with the People of the Book, except in the best manner, teaches Muslims the importance of respectful engagement, focusing on shared beliefs, and avoiding unnecessary hostility. This approach not only upholds the dignity of the dialogue but also reflects the true spirit of Islam, which emphasizes respect, wisdom, and compassion in all interactions.

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 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. 

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.

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.

Please refer to our Selected verses from Sūrahs of Qur'an to highlight important topics with detailed explanation and Reference Page on Understanding Al Qur'an for knowing more about Islam and Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Quran.

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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 Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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Why Does Not Allah Show Himself in Islam? - Qur'an Explains

When Allah chose selected human beings as His messengers, the obvious query that came to their mind was who is Allah and how does He look like? Even today, many non Muslims ask this question from Muslim scholars: Why Does Not Allah Show Himself in Islam?

Let us answer this question in the light of Qur'an. Surah 7. Al A'raf  that mentions the meeting Allah with Prophet Musa (Moses, may peace be upon him) atop the Mt. Sanai and the revered Prophet asked Allah to show Him to him. The Divine reply is mentioned in verse 143 as mentioned herein under:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 

"In the name of Allah, the Most Gracious, the Most Merciful"

وَلَمَّا جَآءَ مُوۡسٰى لِمِيۡقَاتِنَا وَكَلَّمَهٗ رَبُّهٗ ۙ قَالَ رَبِّ اَرِنِىۡۤ اَنۡظُرۡ اِلَيۡكَ​ ؕ قَالَ لَنۡ تَرٰٮنِىۡ وَلٰـكِنِ انْظُرۡ اِلَى الۡجَـبَلِ فَاِنِ اسۡتَقَرَّ مَكَانَهٗ فَسَوۡفَ تَرٰٮنِىۡ​ ۚ فَلَمَّا تَجَلّٰى رَبُّهٗ لِلۡجَبَلِ جَعَلَهٗ دَكًّا وَّخَرَّ مُوۡسٰى صَعِقًا​ ۚ فَلَمَّاۤ اَفَاقَ قَالَ سُبۡحٰنَكَ تُبۡتُ اِلَيۡكَ وَاَنَا اَوَّلُ الۡمُؤۡمِنِيۡنَ‏ 

(7:143) And when Moses came at Our appointment, and his Lord spoke to him, he said: 'O my Lord! Reveal Yourself to me, that I may look upon You!' He replied: 'Never can you see Me. However, behold this mount; if it remains firm in its place, only then you will be able to see Me.' And as soon as his Lord unveiled His glory to the mount, He crushed it into fine dust, and Moses fell down in a swoon. And when he recovered, he said: 'Glory be to You! To You I turn in repentance, and I am the foremost among those who believe.'

When Prophet Musa (Moses) asked to see Allah, a profound and awe-inspiring event took place that highlighted the transcendence and incomparability of Allah. This incident is mentioned in the Quran in Surah Al-A'raf (7:143), where it is narrated that Musa requested to see Allah directly. Here’s a detailed account of what happened according to the Quran:

Explanation of the Event:

• Musa's Request to See Allah: Prophet Musa, who had been granted the honor of speaking directly to Allah (hence known as "Kalimullah," or the one who spoke to Allah), was filled with a desire to see Allah with his own eyes. In his deep longing and devotion, he made a humble request: "My Lord, show me [Yourself] that I may look at You."
• Allah’s Response: Allah responded to Musa by saying, "You will not see Me," indicating that it is impossible for any human being to see Allah in this worldly life due to their limited capacity and the overwhelming nature of Allah's essence. Allah's being is beyond physical form and cannot be perceived by the human eye.
• The Test with the Mountain: To illustrate the impossibility of seeing Him, Allah set a condition: He directed Musa to look at a nearby mountain. Allah said, "Look at the mountain; if it remains in place, then you will see Me." This statement implied that the mountain, a massive and solid structure, would serve as a test to demonstrate the immense and overpowering nature of even a glimpse of Allah’s presence.
• The Manifestation and the Collapse: When Allah manifested a tiny fraction of His glory to the mountain, the mountain could not withstand it and instantly crumbled to dust. The sheer magnitude of Allah’s presence caused a tremendous upheaval, demonstrating that even the most solid and steadfast parts of creation cannot bear His manifestation.
• Musa’s Reaction: 
• Upon witnessing this, Musa was overwhelmed by the majesty and power of the event. He fell unconscious from the awe and shock of the sight. When he regained consciousness, Musa immediately recognized the limits of human capacity and the majesty of Allah. 
• He exclaimed, "Exalted are You! I have repented to You, and I am the first of the believers." This was an acknowledgment of Allah’s greatness, his own limitations, and a reaffirmation of his faith and submission to Allah’s will.

Key Lessons from the Incident:

• Allah’s Transcendence and Majesty: 
• The event emphasizes Allah’s absolute transcendence, indicating that His essence is beyond any form that creation can endure or perceive. Even the slightest glimpse of Allah's glory was enough to demolish a mountain, showing the limits of human and worldly capacity.
• Islam teaches about Emphasis on Allah’s Immanence and Transcendence and that Allah is both close to His creation and entirely beyond it. His presence is known through His signs, guidance, and the effects of His will rather than through physical appearance.
• Surah Qaf (50:16): "And We have already created man, and We know what his soul whispers to him, and We are closer to him than [his] jugular vein." That is Allah’s closeness is not a physical proximity but a spiritual and metaphysical nearness that transcends physical form.
• Humility and Recognition of Limitations: Musa’s reaction underscores the importance of humility and recognition of one’s own limitations when approaching the divine. Despite being a prophet with a special status, Musa understood that certain aspects of Allah’s nature are beyond human comprehension. 
• Allah is Beyond Human Perception: Allah’s nature is beyond anything that human beings can comprehend or visualize. He is not like His creation and does not conform to the physical attributes that characterize created beings.
• Surah Ash-Shura (42:11): "There is nothing like unto Him, and He is the Hearing, the Seeing."
• This verse emphasizes the uniqueness and incomparability of Allah. Since He is unlike anything in existence, He cannot be perceived in any form that human senses could comprehend.
• Faith in the Unseen: 
• The incident reinforces the Islamic principle of faith in the unseen. Allah’s existence and attributes are known through His signs, revelations, and prophets, rather than through physical sight. Believers are encouraged to have faith in Allah’s presence without needing to see Him physically. 
• Faith in the unseen is a foundational aspect of a Muslim’s relationship with Allah. Believing in Allah without seeing Him tests and strengthens the believer's sincerity, trust, and devotion.
• Surah Al-Baqarah (2:3): "[This is] the Book about which there is no doubt, a guidance for those conscious of Allah, who believe in the unseen..."
• Avoiding Idolatry and Misrepresentation
• One reason why Allah does not manifest Himself physically is to prevent any possibility of idolatry or the worship of forms. Islam strictly prohibits any depiction or representation of Allah to maintain the purity of monotheism (Tawhid).
• Surah Al-Ikhlas (112:1-4): "Say, 'He is Allah, [who is] One, Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.'"
• By not showing Himself, Allah ensures that He remains beyond all forms and likenesses, preserving the concept of absolute monotheism.
• Allah’s Compassion in Teaching: Allah’s response to Musa was not a punishment but a compassionate teaching moment. It allowed Musa and, by extension, all believers to understand the profound reality of Allah’s nature in a way that respects human limitations while still affirming His unparalleled power.
• Reward of the Hereafter
• The ultimate reward for believers is the vision of Allah in the Hereafter, an experience that is promised to those who attain Paradise.
• Hadith: The Prophet Muhammad (peace be upon him) said, “You will see your Lord on the Day of Resurrection as you see the full moon; you will have no difficulty in seeing Him.” (Sahih Bukhari)
• This Hadith suggests that the vision of Allah is reserved for the Hereafter as a reward for the righteous, providing a powerful motivation for faith and obedience in this life.
• However, this grace will be only for those who are rewarded the highest level of Jannah, that is Jannah tul Firdous.

In the light of the above verse and its explanation, we can safely conclude that Allah does not show Himself in Islam because His nature is beyond human perception, and His invisibility serves as a test of faith. The belief in the unseen strengthens the believer’s trust in Allah and reinforces the core principles of monotheism. Allah’s presence is known through His signs, guidance, and attributes, and the ultimate reward of seeing Him is reserved for the Hereafter. This approach preserves the purity of worship and ensures that Allah remains unique, transcendent, and free from any form of misrepresentation or idolatry.

You may now like to listen to Dr Zakir A Naik explaining Why Does Not Allah Show Himself in Islam?:

As explained by Dr Zakir Naik, only those lucky ones will be able to see Allah who enter the highest level of Jannah, called Jannah tul Firdous. This means the those residing in lower levels of Jannah will be devoid of this honour. This thus gives the reason why Allah doesn't show himself is that he wants us to work hard in the unseen and believe in Allah and His commandments and live a life as perfectly as so commanded and try to endure every test that comes our way with steadfastness and Sabr / patience. Allah wants us to work hard into making our faith stronger in Allah, Islam or anything else in our lives. And if we pass all our tests be remaining steadfast, let us pray to be awarded an abode in Jannah tul Firdous and be a contender of seeing Allah, In sha Allah.

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Reading the Holy Quran 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.

An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:

• The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [3]
• And the exegesis of the chapters of the Holy Quran are basically based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. [1]
• In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. 

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
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 Holy Qur'an - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.

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Who is a Muslim to Allah

Ask someone in the Western world: Who is a Muslim? And one will get a widely varied response. The perception of Muslims in the West is rather complex, influenced by historical, social, and political factors. It can range from positive to negative, depending on various contexts and individual perspectives. For many, the word Muslim brings to mind the image of a terrorist, an Afghan Taliban and someone living in desert chasing camels. This perception mainly arises from the perception of Muslims aired on the social media. One would never get to see someone defining Muslim as a well educated and literate person, for a large number of Muslims are employees of some of the major conglomerates and business empires.

Today, let us define for you who actually is a Muslim. Or should we say who a Muslim is to Allah, for there is bond between a true believing Muslim and his Creator. This bondage thus defines who a Muslim is.

A Muslim is defined in the Quran as someone who submits to the will of Allah, believes in His oneness, accepts all His prophets, believes in the unseen, performs righteous deeds, accepts Allah's decree, and supports the community of believers. This comprehensive definition encompasses faith, practice, and ethical conduct, reflecting the holistic approach of Islam to human life and spirituality.

Let us now elaborate the above quoted definition of Muslim as condensed form a number of verses from Qur'an, meaning by this the man whom Allah considers to be a Muslim. Herein under is the further elaborate the characteristics of the person called Muslim:

Submission to Allah:

A Muslim is one who submits his will to Allah. This is the fundamental meaning of the term "Muslim" (from the Arabic root S-L-M, meaning "to submit" or "to surrender").

Surah Al-Baqarah (2:112): "Yes, whoever submits his face to Allah and he is a doer of good, then his reward is with his Lord, and there will be no fear concerning them, nor will they grieve."

Belief in Allah and the Prophets:

Muslims are those who believe in Allah and accept all His prophets, including the final prophet, Muhammad ﷺ. Here it may be said that Muslims believe in the entire chain of prophets and messengers right from Adam, followed by Noah, Moses, Abraham, Ishmael, and Ishaq. The list also includes Eesa (called Jesus by Christians) as a prophet of Allah too, and not as an associate or even a god at par with the One and the Only God of the universe.

"The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], 'We make no distinction between any of His messengers.' And they say, 'We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination.'"

Faith in the Unseen: This is the hallmark of a person called Muslim. Often atheists ask Muslims whether they have seen Allah they believe in? And even ask scientific explanations for they know nothing beyond 2+2=4.  But they fail to see the signs, not only the earth and countless living creations as small as a being which can only be seen with the help of a microscope, but also the fathomless and never ending ends of the universe. Even the Hubble Telescope, the marvel of the present day science has not been able to reach anything close to the ends, which to my mind do not exist. Yet Muslims believed in Allah unseen when Prophet Muhammad ﷺ asked the illiterate, rigid, hard core Bedouins of Arabia.

Muslims believe in the unseen, including the existence of Allah, angels, the afterlife, and other metaphysical aspects.

Surah Al-Baqarah (2:3): "Who believe in the unseen, establish prayer, and spend out of what We have provided for them."

Righteous Deeds: Being a Muslim involves performing righteous deeds, which include prayer, charity, fasting, and other acts of worship and kindness.

"Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is in one who believes in Allah, the Last Day, the angels, the Book, and the prophets and gives his wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous." (Surah Al-Baqarah 2:177):

 

Acceptance of Allah's Decree: Muslims accept Allah's decree and trust in His wisdom and judgment.

"And those who strive for Us - We will surely guide them to Our ways. And indeed, Allah is with the doers of good." (Surah Al-Ankabut 29:69) 

Community and Brotherhood: Muslims are part of a global brotherhood, the Ummah, and are encouraged to support and care for each other.

"The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy." (Surah Al-Hujurat 49:10)

Muslims are asked by Allah to call others to the Straight Path: Allah expects a person who calls himself a Muslim to invite others to Islam as has been directed in the verse mentioned below:

For every people We have prescribed a way of worship which they follow. So, (O Muhammad), let them not dispute with you concerning this, and call them to Your Lord. You are certainly on the Straight Way. (qur'an 22:67) 

The act of worship differs between the people of the Book, that is Jews, Christians and the Muslims. In the verse above, While Muslims have been asked to interfere with their form or act of worship, they have been asked to call them to Your Lord. You are certainly on the Straight Way.

These attributes are of  person whom Allah calls a Muslim and will reward them if they follow His prescribed path with complete faith in Allah and invite others to the staright path that leads to One Omnipotent Allah.

You may also like to read our earlier post: Who is a Muslim

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.

For more Q&A about Understanding Islam, please refer to our reference page: Understanding Islam - Frequently asked Q&A

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