Final Book Edited Version 21-40

21–Religion of Abraham:  Inclination Toward Truth

Quran 6:79 Abraham says:Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth ( Inclination toward truth is Abraham's religion ). I am not of those who associate others with Allah."

Here's a breakdown of its meaning:

"I have turned my face toward He who created the heavens and the earth"

This is a metaphorical expression indicating total devotion and exclusive worship of God. By turning his face towards Allah, Abraham commits himself entirely to God, recognizing Him as the Creator of all things. The reference to "the heavens and the earth" emphasizes God's supreme power and sovereignty as the Creator of the universe, which reinforces why only He is worthy of worship.

This verse is a statement from Prophet Abraham (Ibrahim), in which he expresses his complete submission to the one true God, Allah. 

"Inclining toward truth"

This phrase describes Abraham's search for the truth and his natural inclination ( i.e., God gave knowledge of His existence ), the belief in one God. He rejected his people's idolatry and polytheism and chose the path of pure faith in the Creator. The word "truth" here refers to the oneness of God and the righteousness of worshiping only Him without associating any partners.

The religion of Abraham (Ibrahim in Arabic) is described in the Quran as pure monotheism—submission to the one true God, Allah. The Quran emphasizes that Abraham was neither a Jew nor a Christian, but a true Muslim in the sense that he submitted himself entirely to Allah and he rejected idolatry and polytheism. His religion is referred to as "Hanif", someone who inclines toward the truth, away from falsehood and polytheism, and worships God alone.

"I am not of those who associate others with Allah"

This is Abraham's firm declaration of Tawhid, the oneness of God, and his rejection of shirk (associating partners with Allah). Abraham distances himself from his people, who worship idols and multiple deities. This reflects his strong stance against any form of polytheism, idol worship, or assigning equals to Allah.

Context and Lessons:

Abraham’s Journey to Monotheism: Abraham was born into a society that practiced idol worship, but he embarked on a spiritual journey to find the truth about God. Through contemplation and reflection on the world around him, he recognized that the idols his people worshiped were powerless and that only the universe's Creator deserved worship.

Monotheism and Fitrah (Natural Disposition): This verse aligns with the concept of fitnah (the natural human inclination toward the oneness of God). Abraham’s rejection of idol worship reflects that human beings, guided by their natural disposition and reason, will turn toward the worship of the one true God.

Role Model for Believers: 

Abraham’s example serves as a model for all believers. Muslims are encouraged to emulate his unwavering faith despite opposition from his people and his willingness to stand firm in worshiping one God.

Abraham’s Religion in the Quran

The Quran emphasizes that Abraham’s religion is based on the core principle of Tawhid (the Oneness of God)—the belief in one God, without associating partners or idols with Him. Islam itself means submission to God, and Abraham is considered the model of this submission.

Surah Al-Imran (3:67):

"Abraham was neither a Jew nor a Christian, but he was one inclining toward truth, a (Muslim = Submitter) [submitting to Allah]. And he was not of the polytheists."

This verse makes it clear that Abraham’s faith was not aligned with any specific religious identity, such as Judaism or Christianity, but was based on submission to the will of Allah. This submission is the essence of Islam.

The Meaning of "Hanif" (Inclining Toward Truth)

The Quran frequently refers to Abraham as a Hanif, someone who naturally inclines toward the worship of the one true God, rejecting falsehood and idolatry. His journey to find the truth led him to reject the idols worshiped by his people and proclaim the worship of Allah alone.

Surah An-Nahl (16:120):

"Indeed, Abraham was a leader, devoutly obedient to Allah, inclining toward truth, and he was not of those who associate others with Allah."

This verse highlights Abraham’s role as a leader and someone who rejected idolatry. He was sincere in his devotion to Allah and rejected the idea of associating any partners with Him (polytheism).

Abraham’s Quest for Truth

The Quran describes Abraham’s path to discovering the truth. It shows how he questioned the idols and celestial bodies that his people worshiped. His reasoning and search for the true Creator led him to affirm the oneness of God.

Surah Al-An’am (6:76-79):

"When the night covered him [with darkness], he saw a star. He said, 'This is my lord.' But when it set, he said, 'I like not those that disappear.'

And when he saw the moon rising, he said, 'This is my lord.' But when it set, he said, 'Unless my Lord guides me, I will surely be among the people gone astray.'

And when he saw the sun rising, he said, 'This is my lord; this is greater.' But when it set, he said, 'O my people, indeed I am free from what you associate with Allah. Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah.'"

This passage illustrates Abraham's intellectual and spiritual journey to realizing that the Creator must be beyond the things people worship. He ultimately concluded that only the Creator of the universe—Allah—is worthy of worship, and he turned away from idolatry.

Abraham’s Submission (Islam) to God

The Quran states that Abraham’s religion was submission to Allah alone, which is the essence of Islam. His absolute trust and submission to Allah are highlighted in various parts of the Quran, especially in his willingness to obey Allah’s command to sacrifice his son.

Surah Al-Baqarah (2:131-132):

"When his Lord said to him, 'Submit,' he said, 'I have submitted [in Islam] to the Lord of the worlds.'

And Abraham instructed his sons [to do the same] and [so did] Jacob, [saying], 'O my sons, indeed Allah has chosen for you this religion, so do not die except while you are Muslims [in submission to Him].'"

These verses emphasize that Abraham’s submission to Allah was passed on as an example to his descendants, and the instruction to follow Islam (submission to Allah) was central to his message.

The Religion of Abraham: Universal Monotheism

The religion of Abraham is described as a universal message of monotheism (Tawhid) that goes beyond specific labels or religious affiliations. He is a model of submission to Allah’s will, and his religion is not confined to one group or people. Instead, it is the foundation of the message later confirmed through Moses, Jesus, and Muhammad (peace be upon them all).

Surah Al-Hajj (22:78): "And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any difficulty. [It is] the religion of your father, Abraham. Allah named you 'Muslims' before [in former scriptures] and in this [revelation] that the Messenger may be a witness over you and you may be witnesses over the people."

This verse connects Islam's message with Abraham's religion, affirming that Islam is the continuation of the monotheistic religion that Abraham practiced.

Abraham’s Role as a Model of Faith for All

In both the Quran and Islamic tradition, Abraham is regarded as a model of faith, not just for Muslims but also for Jews and Christians. The Quran acknowledges that the essence of his religion was submission to the One God, and this submission is the foundation of Islam.

Surah Al-Baqarah (2:135):

"They say, 'Be Jews or Christians so you will be guided.' Say, 'Rather, [we follow] the religion of Abraham, inclining toward truth, and he was not of the polytheists.'"

This verse clarifies that Abraham’s religion was not about belonging to a specific religious identity but rather about following the truth of monotheism.

Conclusion:

The religion of Abraham was one of pure monotheism—submission to the one true God, Allah. He rejected idolatry and polytheism, following the path of Tawhid. In Islam, he is considered a model of faith who perfectly embodied Islam—submission to the will of Allah. The Quran stresses that Abraham was a Hanif (one who inclines toward the truth), and his religion is the foundation of the monotheistic tradition shared by Jews, Christians, and Muslims but fully realized in the message of Islam. His religion is described as a universal message for all humanity: to believe in one God and submit to His will.

22—The Prophet Muhammad (saw) Was a Hafiz ( Memorize the Quran )

How Did Jesus Receive the Injeel or Gospel? 

Islamic scholars assert that just as the Prophet Muhammad received the Quran through the angel Jibreel (Gabriel), Jesus also received the Injeel directly from Allah, However, the Quran does not detail the exact process by which the Injeel was revealed, leaving the specifics open to interpretation.

19:29 So she pointed to Jesus They said, "How can we speak to one who is in the cradle a child?" ( God  taught baby Jesus the language to defend his mother )

Remember: In this verse, Jesus spoke as an infant 

Surah Al-A'raf (7:172):

And [mention] when your Lord took from the children of Adam—from their offspring —their descendants and made them testify of themselves, [saying to them], 'Am I not your Lord?' They said, 'Yes,( we acknowledge your existence ) have testified.' Lest you should say on the Day of Resurrection, 'Indeed, we were unaware this

This verse refers to an event known as the " Acknowledgement of God's existence that all numan poses within themself. 

God took testimony from babies about his existence

The verse describes how every human knows God as their Creator and Sustainer. The essence of the verse is that humanity was made aware of God's existence ( Knowledge in the human mind ).

On the day of judgment, you have no excuse to say to God  I was unaware of your existence 

In essence, God can give us innate knowledge  or guidance, even to babies 

Innate knowledge 

The concepts of innate knowledge are present in the mind at birth and are not acquired through experience or sensory perception. It's the idea that some knowledge is part of our nature and that we are born with it

Explanation:

This event symbolizes the innate nature between God and all humans. Each human knows that God is their Lord, affirming a deep, intrinsic awareness of God's presence.

Responsibility of Awareness: 

This verse reminds humans that they have an innate knowledge of God, making them accountable for recognizing and worshipping Him during their earthly lives. It counters any claims on the Day of Judgment that people were unaware of their responsibility to follow God.

7:172 says from the children of Adam—from their loins—their descendants and made them testify of themselves......... “‘ 

Fitrah (Natural Disposition)

This verse ties into the Islamic concept of fitrah, which is the natural disposition of every human being towards believing in one God. It means that everyone is inclined to recognize God's existence, even if it's forgotten or covered by societal influences over time.

In summary, 7:172 teaches that humans are born with an inherent awareness of God, which is the foundation of their responsibility to seek, recognize, and worship (Obey) Him.

Traditional Interpretation of Verse 7:172

Primordial Event: While the verse doesn't directly use the term "pre-earthly" or explain when this event took place, classical Islamic scholars have interpreted it as a moment that occurred before human beings came into physical existence on Earth. The phrase "from their loins" has been understood to indicate that this testimony was taken from the souls of all humans before they were born.

How could God gather all humans before they were born? Adam was the first human we are all his offspring; that is the wrong understanding of that verse

While the verse doesn't directly state "Pre-earthly," this understanding comes from traditional Hadith teaching

Accountability on the day of judgment: 

This testimony from Adam’s offspring ensures that humans cannot claim ignorance of God's existence and deeds of their actions toward Him on the Day of Judgment.

So, while the verse itself doesn't directly state "pre-earthly," this understanding comes from traditional exegesis, 

This concept ties into the broader Islamic view that humans have a natural inclination (fitrah) toward recognizing and worshiping God, and this verse is seen as evidence of that innate awareness.

Purpose of this verse 

The purpose of this verse is that humans cannot claim ignorance of God’s existence on the Day of Judgment. It establishes that humans have an innate recognition of God, even if they forget or deny it in this worldly life.

Similarity Between Adam And Jesus 

Quran 3:59 Indeed, Jesus's example to Allāh is like that of Adam. He created him from dust; then He said to him, "Be," and he was.

2:31 And He taught Adam the names - all of them. ( God taught Adam to learn the whole language to speak ) Then He showed them to the angels and said, "Inform Me of the names of these, if you are truthful."

2:33 He said, "O Adam, inform them of their names." And when he had informed them of their names, He said, "Did I not tell you that I know the unseen [aspects] of the heavens and the earth? And I know what you reveal and what you have concealed.

Question: Adam did not have parents who taught Adam the language to speak?

Allah

3:48 And He (God) will teach him ( Jesus the language ) the Scripture and wisdom, and the Torah and the Gospel, ( God’s memorized Jesus into his heart or mind the Torah and the Gospel )

Jesus was born with memorization of the Torah and the Gospel. 

Jesus was Hafiz's of Bible by birth 

19:29 So she pointed to Jesus They said, "How can we speak to one who is in the cradle a child?" ( God  taught baby Jesus the language to defend his mother )

19:30 Jesus said, Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet.

Question: who taught Jesus the language to speak as an infant?

Allah

The verse where Jesus, as an infant, speaks in defense of his mother, Mary, is found in Surah Maryam

19:29-30. This passage describes how Mary was accused by her people of immorality after giving birth to Jesus, and Jesus spoke from the cradle to defend her and proclaim his role as a Prophet. This act protected Mary from her people's accusations.

How Did Jesus receive the Gospel or Injeel? 

When we say that Jesus received divine inspiration, it means that the revelation from God was directly communicated to his mind or heart without an intermediary like the Angel Jibreel (Gabriel), 

Who delivered the Quran to Prophet Muhammad. In the case of Jesus (Isa), divine inspiration implies that God conveyed His message directly to Jesus in a manner that enlightened his mind or heart with the guidance he was to preach.

This form of inspiration (in Arabic, wahy) is understood as a direct spiritual connection or divine infusion of knowledge, where God imparts His words or teachings into the consciousness of the Prophet. It's similar to how other Prophets, like Moses (in the case of the Torah), received divine messages, although Moses also had a unique encounter with God on Mount Sinai.

In the case of Jesus, the Quran does not detail the exact process of this inspiration but confirms that Jesus received the Injeel (Gospel) directly from God as divine revelation.

So, to summarize: 

Divine inspiration refers to God implanting His message directly into the Prophet's Jesus mind or heart, allowing the prophet to understand and preach God's words without any physical intermediary.

Jesus Received Injeel's Direct From God

While Moses is said to have spoken directly with God, Prophet Muhammad received the Quran through Angel Jibreel. Jesus, on the other hand, received divine inspiration, but Islamic sources do not emphasize the intermediary role of an angel in the same way they do for Muhammad.

Prophet Muhammad (saw) was Hafiz's of the Quran

What is the meaning of Hafiz

There are individuals known as Hafiz who memorize the entire Quran. This achievement is usually the result of consistent practice, repetition repeatedly, and reinforcement over time, not merely hearing the text once. Therefore, it is highly improbable for an average person to memorize the whole Quran after hearing it just once.

In many Islamic cultures, memorization (known as Hifz) is often done through a structured approach over an extended period. Students usually memorize small portions and recite them repeatedly until they can recall them accurately. This process takes years of dedicated practice.

How did an unlettered person memorize the whole Quran?

Quran 62:2 says: It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom - although they were before in clear error."

Dictionary word recite verb

Repeat aloud or declaim (a poem or passage) from memory before an audience: 

Since the Prophet could not read or write, how did he recite verses from the Quran? Could that mean he memorized the Quran without reading it?

The fact that the Prophet Muhammad (peace be upon him) recited the verses of the Quran suggests that he memorized it. 

The Prophet Muhammad not only recited but also memorized the Quran. His memorization was integral to preserving and transmitting the Quranic message to his followers.

The Prophet memorizes the whole Quran not by repeatedly reading the Quran but by Quran directly revealed into the Prophet's heart or mind by Angel Jibreel (as)

Divine Assistance and Promise

The Quran repeatedly assures that Prophet Muhammad (PBUH) would not forget the revelations given to him. For example:

Surah Al-A'la (87:6): "We will make you recite, and you will not forget." This indicates that Allah provided supernatural support to ensure the Prophet accurately recalls the revelations, even the longer and more detailed ones like Surah Al-Baqarah 2:282.

The Role of Recitation:

Here are a few points that support the idea that the Prophet memorized the Quran:

The word "Quran" itself means "recitation." The Prophet’s primary method of conveying the Quran was through recitation, and he frequently led the prayers where the Quran was recited. His memorization allowed him to recite it accurately at all times.

The Prophet's first encounter with Angel Jibreel 

The Prophet was deeply shaken during his first encounter with Angel Jibreel because Jibreel communicated directly to the Prophet’s heart and mind without speaking aloud or moving his lips.

This unique form of divine communication allowed the Prophet to memorize the entire Quran without needing to read or review it repeatedly.

(Surah Al-A'la, 87:6)

"We will make you recite, and you will not forget."

This verse reassures the Prophet Muhammad (PBUH) that Allah will guarantee his perfect retention of the revelations. It highlights that divine assistance will enable the Prophet to recite and remember the Quran flawlessly, without any fear of forgetting. This promise emphasizes the miraculous preservation of the Quran, as it was entrusted to the Prophet's memory, with God's assurance that not a single word would be lost or forgotten. By the Prophet

Quran  20:114

"Do not hasten with [recitation of] the Qur'an before its revelation is completed to you": 

This is directed at the Prophet Muhammad (PBUH), advising him not to rush in repeating or understanding the verses of the Qur'an before Angel Jibreel delivers the entire revelation to him. It indicates that the Prophet was eager to retain the verses and ensure their correct transmission but is reminded to be patient and wait 

What Is The Meaning Of God And Satan Whisper In The Heart Of Man?

God appoints two Angels to every human to protect and guide those who ask for guidance.

Satan  also misguide ( Gives suggestions in their brain to do bad deeds ) those who are weak in their faith in God Here are several Quranic verses that mention Satan whispering to humans and encouraging them to do bad deeds:

Surah An-Nas (114:4-5):

"From the evil of the whisperer who withdraws. Who whispers in the breasts of mankind.''

This chapter speaks about Satan (often referred to as the "whisperer") who tries to lead humans astray through subtle suggestions and temptations.

Surah Al-A'raf (7:20):

"Then Satan whispered to them to make apparent to them that which was concealed from them of their private parts. He said, 'Your Lord did not forbid you this tree except that you become angels or become of the immortal.'”

This verse describes Satan's whispering to Adam and Eve, leading them to eat from the forbidden tree.

Surah Ta-Ha (20:120):

"But Satan whispered to him. He said, 'O Adam, shall I direct you to the tree of eternity and possession that will not deteriorate?

Again, this verse speaks of how Satan deceived Adam through whispers.

Surah Al-Baqarah (2:268):

"Satan threatens you with poverty and orders you to immorality, while Allah promises you forgiveness from Him and bounty."

Satan whispers to instill fear and encourages people to engage in immoral actions.

Surah Al-Isra (17:64):

"And incite [to senselessness] whoever you can among them with your voice and assault them with your cavalry and your infantry and become a partner in their wealth and their children and promise them. But Satan does not promise them except delusion."

This verse refers to Satan's attempts to mislead people, particularly through inciting them with false promises.

Surah Al-A'raf (7:16-17):

"Satan said: Because You have put me in error, I will surely sit in wait for them on Your straight path. Then I will come to them from before them and from behind them and on their right and on their left, and You will not find most of them grateful [to You]."

This passage illustrates Satan’s pledge to mislead humans from the right path by whispering evil suggestions.

These verses emphasize that Satan’s primary tactic is to whisper evil thoughts, temptations, and doubts to people, steering them away from righteousness.

 Surah Ta-Ha (20:120): "But Satan whispered to him. He said, 'O Adam, shall I direct you to the tree of eternity and possession that will not deteriorate?

In Surah Ta-Ha (20:120), the phrase "But Satan whispered to him" refers to Satan's subtle and deceptive way of influencing Adam (peace be upon him) by instilling thoughts and desires in his mind. In the context of the verse, Satan uses a persuasive and manipulative method to lead Adam toward disobedience.

Meaning of "whispered"

Whispering here symbolizes Satan’s insidious and quiet influence. Satan does not force or openly command; rather, he plants ideas, doubts, or temptations in the hearts and minds of humans in a way that seems appealing or reasonable. It is done subtly, without confrontation, so that the individual begins to entertain those thoughts and may act on them.

In this verse, Satan whispers to Adam, suggesting that the forbidden tree will lead to immortality and power (the tree of eternity and possession that will not deteriorate). By presenting the tree as something beneficial and desirable, Satan attempts to distort God’s command and make the forbidden seem attractive.

Implications of the Whisper:

Deception: Satan used false promises (eternal life and unending possession) to manipulate Adam, even though God had clearly instructed Adam and Eve to stay away from the tree.

Temptation: 

The idea of immortality and endless power is presented in a way that plays on human desires, making the act of disobedience seem justifiable or even beneficial.

In essence, "Satan whispered" means that Satan used subtle manipulation to influence Adam, sowing seeds of temptation and doubt that eventually led to the disobedience of eating from the forbidden tree. This reflects how Satan operates by appealing to human weaknesses and desires.

Does Satan directly send messages to our mind or brain?

In Islamic teachings, Satan (Shaytan) does not directly send messages to the mind or brain in the way that humans communicate. Instead, he whispers (waswasa), subtly influencing thoughts and desires. This whispering is more of a spiritual influence that affects a person’s inner thoughts, rather than direct communication. Here’s a breakdown of this concept:

Subtle Suggestion (Waswasa):

Satan’s influence is often described as subtle "whispering" into the heart or mind, which encourages negative thoughts, temptations, and desires. This doesn’t involve an audible voice or visible signs but is a nudge or inclination towards wrongdoing.

Surah An-Naas (114:4-5): "From the evil of the whisperer who withdraws, who whispers in the hearts of mankind." This verse shows that Satan’s method is to quietly influence people, often withdrawing once the thought has been planted.

Indirect Influence:

Satan cannot force people to act upon his whispers. He can only tempt or suggest. Humans have free will and can choose to accept or reject these temptations.

Surah Ibrahim (14:22) quotes Satan as saying on the Day of Judgment: "I had no authority over you except that I invited you, and you responded to me." This means that Satan can only suggest; it’s up to humans whether or not to follow.

Influence on Desires and Weaknesses:

Satan’s whispers often target human desires, weaknesses, and doubts. He might amplify feelings of greed, anger, pride, or lust, nudging people toward actions that conflict with God’s guidance.

Surah Al-Baqarah (2:268): Satan threatens you with poverty and orders you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is all-Encompassing and Knowing.

23–What is The Purpose of Human Life According to the Quran?

According to the Quran, the purpose of human life is to worship  Allah (God), live righteously, and serve as a caretaker of the Earth. The Quran provides a comprehensive understanding of this purpose through several fundamental principles:

Worship and Obedience to Allah:

The primary purpose of human existence is to recognize and worship Allah (God). This worship goes beyond rituals and includes following Allah's guidance.

Surah Adh-Dhariyat (51:56): "And I did not create the jinn and mankind except to worship Me."

Worship in this context is not limited to prayers and rituals. Still, it encompasses living in harmony with Allah's will—following His commands, doing good, and avoiding evil.

Being a Moral Agent (Righteous Living):

The Quran emphasizes morality, justice, and kindness. Human beings are expected to strive for righteousness and do good deeds.

Surah Al-Baqarah (2:177): "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, despite love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves..."

Being a Steward of the Earth (Khilafah):

Humans are appointed as stewards (khalifah) on Earth, caring for it and upholding justice. This involves maintaining the balance in nature and acting responsibly with all of Allah’s creations.

Surah Al-Baqarah (2:30): "And [mention, O Muhammad], when your Lord said to the angels, 'Indeed, I will make upon the earth a successive authority (khalifah)...'"

This stewardship includes protecting the environment, promoting justice, and caring for all living things.

Life as a Test:

The Quran teaches that life is a test, and how humans respond to trials, challenges, and blessings will determine their ultimate fate in the afterlife.

Surah Al-Mulk (67:2): "He who created death and life to test you [as to] which of you is best in deed..."

Life’s tests involve not only hardships but also how we handle success, power, and wealth. The test is to see if we remain humble, grateful, and obedient to Allah in all circumstances.

Seeking Knowledge and Truth:

Another aspect of human purpose is to seek knowledge and reflect on the signs of Allah (God) in the universe and within themselves.

Surah Al-Alaq (96:1-5): "Read in the name of your Lord who created... who taught by the pen—taught man that which he knew not."

Humans are encouraged to pursue knowledge and wisdom to understand Allah’s creation and act in a way that benefits themselves and society.

Summary:

In the Quran, the purpose of human life is to worship and serve Allah, live a righteous and just life, act as stewards of the Earth, and seek knowledge and truth. Life is seen as a test of faith and morality, with the ultimate goal being to achieve success in the Hereafter through obedience to Allah and good deeds.

24—The Easy Way to Heaven

Do not do sin you will enter Heaven

Quran 4:31:
"If you avoid the major sins which you are forbidden, We will remove from you your lesser sins and admit you to a noble entrance [into Paradise]."

This verse emphasizes Allah’s mercy, offering forgiveness for minor sins to those who avoid major transgressions. But is this promise restricted to Muslims alone, or does it apply to all humanity? 

Allah is the Creator of all, not just the Muslims, and His mercy and guidance are available to everyone willing to follow the path of righteousness.

Be humble you will enter Heaven

Quran 4:30:
"And whoever commits that through aggression and injustice, We shall cast him into the Fire, and that is easy for Allah."

This verse highlights Allah’s justice, stating that those who commit acts of aggression and injustice will face severe consequences. It’s important to reflect on whether this punishment is only for Muslims.? 

The Quran repeatedly teaches that Allah’s justice applies to all of humanity, as He is the ultimate Judge of all people, regardless of their religion.

Do not be greedy you will enter Heaven

Quran 4:32:
"And do not wish for the things by which Allah has made some of you exceed others. For men is a share of what they have earned, and for women is a share of what they have earned. And ask Allah of His bounty. Indeed, Allah is Ever-Knowing of all things."

This verse encourages both men and women to focus on their efforts and to seek Allah’s blessings. Once again, Allah’s wisdom and rewards are not limited to one group but extend to all people who turn to Him, demonstrating His universal care and justice.

Conclusion:
While these verses are revealed within the context of the Muslim community, their messages of justice, accountability, and the path to Paradise resonate universally. Allah’s principles of avoiding major sins, being just, and seeking His bounty are not restricted by religion or background—they apply to all of humanity, reflecting the Quran's broader moral guidance for all humankind.

Allah is not just the God of Muslims but the Creator and Sustainer of all human beings. His guidance, mercy, and justice are not confined to any particular group. The Quran’s teachings on avoiding sin, seeking forgiveness, and acting justly are universal principles for all humanity. Allah's message is for everyone, as He is the Lord of all creation, and His doors of mercy and justice are open to anyone who strives to follow the path of righteousness.

25– Islam: The Only Religion Accepted by Allah

The word "Islam" is a noun in Arabic. It refers to the monotheistic religion revealed to the Prophet Muhammad (PBUH).

The term Islam comes from the root word "S-L-M" (س-ل-م), which means "peace" and "submission." As a noun, Islam means "submission to the will of God" or "surrender" to Allah. It signifies the act of accepting and following God's guidance.

However, the root verb associated with Islam is "Aslama" (أسلم), which means "to submit" or "to surrender." This verb describes submitting oneself to Allah’s will, which is central to faith in Allah.

In summary:

Islam means "submission" or "surrender" to God.

Aslama is the related verb meaning "to submit" or "to surrender."

Quran 3:85: "And whoever desires other than Islam as religion—never will it be accepted from him, and he, in the Hereafter, will be among the losers."

The Qur'an indeed states that Islam is the only religion accepted by God. But it's essential to understand that "Islam" is not the name of an Arab tribe or a group of Muslims; it's an active noun, meaning "submission" to God's will. Islam is not just a label; it’s about daily striving to align one's life with the will or commands of God. This struggle is ongoing and will last as long as we live.

This doesn’t mean we should reject other religions. In fact, the Qur'an confirms the truth of the Torah and the Gospels, describing them as containing light and guidance. It also teaches that if God had willed, He could have made us all one religion of faith, but He chose to make us different to test us in how we live according to His revelations.

Some Muslims misunderstand this and use these verses to reject others who follow different paths. However, this is a misinterpretation. My purpose is to share the inclusive teachings of the Qur'an, which acknowledges diversity in faith and calls for respect.

Being a Muslim means submitting to God's commands, but that doesn't mean only Muslims can do So. People of different faiths can also live in submission to God in their own ways. 

The essence of Islam is this submission to the Creator, which is open to all, regardless of their religious identity.

Surah Al-Hujurat (49:14): The Bedouin Arabs have said, 'We believe.' Say, 'You have not [yet] believed, but say [instead], "We have submitted," for faith has not yet entered your hearts. But if you obey Allah and His Messenger, He will not deprive you of your deeds of anything. Indeed, Allah is Forgiving and Merciful.'"

What should I do to submit to God? or what makes me summited to God?

To indeed submit to God, several key actions and attitudes are generally necessary:

Faith and Belief: Trust in God's existence and His commands for your life. This faith is the foundation of submission to Him

Prayer and Worship: Regularly engage in prayer and worship to connect with God, express gratitude, and seek guidance.

Obedience: Follow God's commandments and teachings, striving to align your actions with His will as outlined in the Quran.

Humility: Recognize your limitations and dependence on God, accepting His wisdom and authority over your life.

Repentance: Acknowledge your mistakes and seek forgiveness, turning away from wrongdoing.

Love and Compassion: Live according to the principles of love, compassion, and service to others, reflecting God's nature in your actions.

If you identify as a Muslim by birth and recite the Shahada but do not genuinely submit to Allah in your actions and way of life, there is a strong possibility that you are neglecting the true essence of faith, which may lead to consequences in the Hereafter, including the risk of entering Hell. True Islam is not just a verbal declaration but a sincere commitment to living and obeying Allah’s commands

Submission to God is a continual process of growth, trust, and alignment with His will.

26–Before Islam, what words did Arab Pagan, Arab Jews, and Arab Christians use for God?

Before the advent of Islam, various groups in Arabia, including Arab Pagans, Arab Jews, and Arab Christians, used different words and names to refer to God or divine beings. Here's a breakdown of the terms commonly used by these groups:

Arab Pagans:

"Allah": Even before Islam, Arab Pagans used the word "Allah" to refer to a supreme deity or a higher god. However, their concept of Allah differed from the monotheistic understanding of Islam. Arab Pagans believed in many gods and goddesses and often saw Allah as the chief creator god among a pantheon of deities. They worshipped other idols alongside Allah, including gods like Hubal, Al-Lat, Al-Uzza, and Manat.

Example: Arab Pagans would refer to Allah as the highest god, but they believed He had daughters (the goddesses) and would turn to various idols for intercession.

Names of Pagan Deities: Besides "Allah," they worshipped idols and deities specific to their regions and tribes. Some of the more famous idols included:

Hubal: A deity worshipped at the Kaaba in Mecca.

Al-Lat, Al-Uzza, and Manat: Known as the daughters of Allah in their belief system.

Arab Jews:

"Allah": Arab Jews also used the term "Allah" to refer to the monotheistic God of Abraham, Isaac, and Jacob. In Arabic, "Allah" simply means "God" and was used by Arab-speaking Jews as the name for the one true God, similar to how "Yahweh" is used in Hebrew. Arab Jews believed in and worshipped the same God as other Jewish communities worldwide.

Other Terms: In addition to "Allah," Arab Jews, like other Jews, would also use titles like "Adonai" (Lord) when referring to God in prayers and religious texts.

Arab Christians:

"Allah": Arab Christians, just like Arab Jews, also used the term "Allah" to refer to the monotheistic God of the Bible. The word "Allah" was, and still is, used by Arab Christians to refer to the same God they worship in Christianity. For them, "Allah" is the Father in the Holy Trinity (Father, Son, and Holy Spirit).

Even today, Arab-speaking Christians in places like Lebanon, Syria, Egypt, and Palestine continue to use "Allah" in their prayers and religious texts when referring to God.

Other Titles: Arab Christians, in addition to using "Allah," may also use titles like "Rabb" (Lord) or "Abba" (Father) about God, especially in relation to Christian theological terms.

Summary:

"Allah": The term "Allah" was widely used across pre-Islamic Arabia to refer to God. For Arab Pagans, "Allah" referred to a supreme deity within a polytheistic framework. In contrast, for Arab Jews and Arab Christians, "Allah" was used to refer to the one true God, aligning with the monotheistic beliefs of Judaism and Christianity.

Arab Pagans Used "Allah" as the chief god among many idols but worshipped multiple deities like Hubal, Al-Lat, Al-Uzza, and Manat.

Arab Jews Used "Allah" to refer to the God of the Torah, the same God of Abraham, Isaac, and Jacob.

Arab Christians Used "Allah" for God the Father in their Christian theology, the same God mentioned in the Bible.

So, "Allah" was a common term used by all three groups to refer to God. Still, the understanding and theological implications varied significantly between Arab Pagans, Arab Jews, and Arab Christians.

Quran 17:110 (Muhammad), Tell them, "It is all the same whether you call Him Allah or the Beneficent. All the good names belong to Him." (Muhammad), and do not be too loud or slow in your prayer. Choose a moderate way of praying.

Surah Al-Isra (17:110), emphasizes that Allah is not confined to a single name, and all beautiful names belong to Him. Here’s a more transparent understanding:

Surah Al-Isra (17:110):

"Say, 'Call upon Allah or call upon the Most Merciful (Ar-Rahman). Whichever [name] you call – to Him belong the best names (Asma ul-Husna).' And do not recite too loudly in your prayer or too quietly but seek between that an intermediate way."

Key Points:

Allah's Names and Attributes:

Allah is referred to by many names in the Quran, which describe His attributes and characteristics. These are often called the Asma ul-Husna (the Most Beautiful Names), which include names like Ar-Rahman (the Most Merciful), Al-Khaliq (the Creator), Ar-Razzaq (the Provider), and many more.

This verse tells us that it is not necessary to call God by a single name, such as "Allah," but rather, all good and beautiful names belong to Him. These names reflect His various attributes.

Allah is Not Limited to a Single Name:

The name Allah is used predominantly in the Quran and by Muslims to refer to the one true God, but it is not the only name or the "holy" name in the sense that He is only recognized by this name.

The verse teaches us that God’s essence and reality are beyond a single name. Although the name Allah is used in Islam, His nature can be described with multiple names that reflect His greatness, mercy, justice, and other divine attributes.

Significance of "Allah":

The word Allah refers to the one true God, and it has been used in Arabic for centuries, even before Islam. Arab Jews and Christians, for example, have historically referred to God as Allah in their scriptures and prayers.

However, Allah is not a "holy name" in the sense that it is the only name for God. The Quran makes it clear that God has many names that describe His nature and attributes, and calling upon Him using any of these names is valid.

Conclusion:

In this verse, Allah emphasizes that He is not bound by a specific name, and all good names that describe His attributes can be used to call upon Him. While the name "Allah" is commonly used in Islam, other names like Ar-Rahman (The Most Merciful), Al-Khaliq (The Creator), and others from the Asma ul-Husna are equally valid. These names reflect His qualities and help believers understand His nature. While also affirming the vastness of Allah’s attributes.

27-–Which Sect is Acceptable to Allah?

Is only your sect acceptable to Allah?

Will all other Muslim sects go to Hell?

Is only your sect Ummah the true Ummah?

Do you consider other sects of Muslims to be kafirs?

These are important and common questions that arise when discussing the diversity of Islamic thought and the sects that exist within the Muslim community. A Hadith often referenced in this context is from Sunan Abi Dawood 4597, where the Prophet Muhammad (PBUH) said:

The Jews split into seventy-one or seventy-two sects, and the Christians split into seventy-one or seventy-two sects, and my Ummah will split into seventy-three sects, all of them will be in Hell except one."
The companions asked, "Who are they, O Messenger of Allah?" He replied, "Those who follow what I and my companions are upon."

This Hadith has been interpreted by some to mean that all sects except one are misguided and destined for Hell. However, the interpretation of this Hadith and its implications should be understood carefully and within the broader context of the Quran and Hadith. Below is a deeper analysis.

Will Allah Judge You Based on Your Sect?

One critical question that arises is: Will Allah judge people on the Day of Judgment based solely on their sect, or on their deeds and sincerity?

The Quran emphasizes the importance of faith, righteousness, and good deeds, rather than affiliation with any particular group. Allah will judge individuals based on their intentions, actions, and adherence to His guidance, not merely by the label of the sect they belonged to.

Quran 23:52:
"Surely this Ummah of yours is one community, and I am your Lord; so fear Me."

This verse reminds us that the Muslim Ummah is meant to be united as one community under the worship of Allah.

The Meaning of "One Saved Sect" in the Hadith

When the Prophet Muhammad (PBUH) said that one group would be saved, and it would be the group that follows "what I and my companions are upon," it is important to understand that the Prophet was not advocating for sectarianism or division. Instead, he was emphasizing the importance of following the true teachings of Islam as practiced by him and his companions, which is based on the Quran and Sunnah.

The "saved group" refers to those who adhere sincerely to Islam, maintaining the authentic teachings of the faith without deviation. This is not about belonging to a particular sect, but rather about following the correct path of Islam—the path of Tawhid (the oneness of Allah), the Quran, and the Sunnah.

Does the Quran Support Sectarianism?

The Quran clearly discourages division and sectarianism among Muslims. Throughout the Quran, Allah calls for unity and warns against splitting the religion into sects.

Quran 30:32:
"Of those who split up their religion and became schismatics, each sect exulting in its tenets."
Here, Allah criticizes the tendency of people to divide themselves into sects, each thinking they are on the right path.

Quran 6:159:
"Indeed, you ˹O Prophet˺ are not responsible whatsoever for those who have divided their faith and split into sects. Their judgment rests only with Allah. And He will inform them of what they used to do."
This verse indicates that the responsibility of judgment for those who have divided into sects lies with Allah alone, not with human beings. It is a reminder that only Allah knows who is truly following the right path.

Quran 21:93:
"Yet the people have divided it into sects. But to Us they will all return."
This highlights that despite the divisions that people create, everyone will ultimately return to Allah, who will be the final judge of their actions.

Quran 23:53:
"But they [people] divided themselves into sects, each rejoicing in what they had."
This verse serves as a warning about becoming overly attached to one's group or sect while neglecting the core teachings of Islam.

Good and Evil Deeds on the Day of Judgment

The Quran consistently emphasizes that individual accountability is based on one's deeds, intentions, and faith, not on belonging to a particular group or sect. Allah will judge every soul based on its own actions.

Quran 43:65:
"Yet their ˹various˺ groups have differed among themselves, so woe to the wrongdoers when they face the torment of a painful Day!"

This verse shows that divisions and disputes will not benefit anyone when they face judgment.

Explanation of Quran 19:69:

"Then We will certainly begin by dragging out of every group (every sect) the ones most defiant to the Most Compassionate."

This verse is part of Surah Maryam (Chapter 19), which describes the events of the Day of Judgment and how different groups and individuals will be judged based on their actions Context of the Verse:

Surah Maryam covers various aspects of belief, including the stories of the prophets, the mercy of Allah, and what will happen on the Day of Judgment. The verses leading up to 19:69 describe how humanity will be gathered before Allah for judgment. Everyone will be held accountable for their actions, and there will be consequences for those who were defiant and disobedient to Allah during their lives.

Meaning of the Verse:

“We will certainly begin by dragging out of every group (every sect)”:

On the Day of Judgment, Allah will first extract the most sectarian and defiant individuals from each group, nation, or sect. These people are those who were most openly opposed to Allah’s commands and guidance, regardless of their religious or societal affiliations.

The term "every group" refers to all groups of people, whether they were from different nations, religious sects, or communities. It does not focus on one specific religious group but emphasizes that within every group, there are people who were openly defiant against (God) Allah's guidance.

“The ones most defiant to the Most Compassionate”:

The word "defiant" refers to those who were rebellious, disobedient, and persistently rejected God's commands during their lives. Despite Allah’s continuous mercy and opportunities for repentance, these individuals arrogantly chose to turn away from Him.

The phrase “Most Compassionate” (Al-Rahman) emphasizes Allah’s endless mercy and kindness. Despite His immense compassion, some people remain obstinate in their defiance, rejecting Allah’s guidance and warnings.

This verse highlights that Allah, being the Most Compassionate, gives everyone the chance to repent and follow His guidance. However, there will still be people who reject that mercy and defy His laws throughout their lives. On the Day of Judgment, Allah will begin by singling out these defiant individuals from each group to face the consequences of their rebellion.

Accountability of Actions:

The verse emphasizes that everyone is accountable for their actions. Even within religious or social groups, there will be those who are sincere and righteous and those who are defiant and rebellious. Allah will separate those who are rebellious from the others.

No Group or Sect is Exempt:

Every community, regardless of their religious or social affiliation, will have individuals who were disobedient to Allah. No group can claim that all its members are free from sin or defiance. The verse reminds us that individual accountability is more important than group affiliation.

Emphasis on Allah’s Mercy and Justice:

By referring to Himself as "the Most Compassionate" (Al-Rahman) in this verse, Allah reminds us that His judgment is not arbitrary or harsh. Despite His immense mercy, those who are most sectarian, rebellious, and consistently defiant will be separated and punished accordingly. This shows the balance between Allah’s mercy and justice.

Justice for the Defiant:

This verse also serves as a warning to those who persist in sectarian disobedience and rebellion against Allah. Even if they belong to a religious group or community, their defiance will not go unnoticed, and they will be held accountable on the Day of Judgment.

Conclusion: Which Sect Will Enter Paradise?

Quran 19:69 emphasizes the individual accountability of those who were most defiant to Allah, regardless of which group or community they belonged to. On the Day of Judgment, Allah will separate the most sectarian individuals from every group to face their due punishment. The verse highlights the importance of following Allah's guidance sincerely and not being deceived by mere affiliation with a particular group or sect. Allah’s judgment will be based on actions and intentions, and His justice will prevail for those who chose defiance despite His boundless mercy.

Islam teaches that the saved group is not defined by sectarian labels but by those who follow the Quran and the authentic Sunnah, as practiced by the Prophet Muhammad (PBUH). It is not about identifying with a specific sect but about following the correct teachings of Islam with sincerity and striving for unity among the Muslim community.

Quran 6:159 reminds us that the final judgment is with Allah, not humans.

Unity is a key teaching in Islam, and the focus should be on worshiping Allah alone, performing righteous deeds, and adhering to the Quran and Sunnah.

Why do you need sect and Madhab do you not find the Quran and Prophet Muhammad is not good enough for you? Do you find guidance in your Madhab, not in the Quran?

The question of which sect is acceptable to Allah should shift from focusing on sectarianism to following true Islamic teachings, upholding righteousness, and seeking Allah's pleasure through sincere belief and good deeds. Judgment lies with Allah, and it is our responsibility to avoid division, work towards unity, and live in accordance with Allah’s guidance.

Unity in the Ummah

Surah Al-Imran (3:103):
"And hold firmly to the rope of Allah all together and do not become divided."
This verse makes it clear that the "rope of Allah" (often interpreted as the Quran and the Prophet’s guidance) should unite Muslims, and division should be avoided.

Do Madhabs Offer Guidance Outside the Quran?

Is the Quran and Sunnah Sufficient?

28—If the Message of the Prophet Muhammad (saw) Did Not Reach Me, Would Allah Punish Me?

Islam teaches that Allah is the Most Just and the Most Merciful, and no one is punished without being given the chance to know the truth. If the Prophet Muhammad's (PBUH) message does not reach someone clearly and understandably, Islamic teachings emphasize that such a person would not be held accountable in the same way as someone who has received the message and rejected it.

Quranic Basis for Accountability Based on Knowledge

Surah An-Nisa (4:115):

"If anyone contends with the Messenger even after guidance has been plainly conveyed to him, and follows a path other than that becoming to men of Faith, We shall leave him in the path he has chosen, and land him in Hell, what an evil refuge!"

This verse highlights that Allah’s judgment is based on whether the person has received the message of Islam clearly. Those who knowingly reject the Prophet’s guidance after it has been made plain to them will face consequences. However, this implies that those who have not received or understood the message are not subject to the same judgment.

Surah Al-Isra (17:15):

"Whoever is guided is only guided for [the benefit of] his soul. And whoever errs only errs against it. And no bearer of burdens will bear the burden of another. And never would We punish until We sent a messenger."

This verse clearly states that Allah does not punish people until they have received a messenger who conveys His guidance. It underscores that people are only accountable for rejecting the truth after it has reached them.

Surah Al-An’am (6:130):

"O company of jinn and mankind, did there not come to you messengers from among you, relating to you My verses and warning you of the meeting of this Day of yours?"

This verse discusses accountability on the Day of Judgment. It emphasizes that people will only be held responsible after messengers have come to them and delivered Allah's message.

What About Those Who Have Never Heard of Islam?

Islamic scholars generally agree that those who have never been exposed to the message of Islam or have received it in a distorted way (due to misinformation, misrepresentation, etc.) are in a different category when it comes to accountability.

Surah Al-Baqarah (2:286):

"Allah does not burden a soul beyond that it can bear..."

This verse highlights that Allah does not hold people accountable for what they are unable to do or understand. If someone has never received the message of Islam, they are not burdened with the responsibility of adhering to it in the same way as someone who has been given clear guidance.

Surah An-Nisa (4:165):

"[We sent] messengers as bringers of good tidings and warners so that mankind will have no argument against Allah after the messengers. And ever is Allah Exalted in Might and Wise."

This verse affirms that Allah sends messengers to warn people so they have no argument or excuse on the Day of Judgment. If someone has not received the message, they would have a valid reason.

The Concept of Fitrah (Natural Disposition)

Islam teaches that every human being is born with a natural disposition toward belief in one God (Tawhid). This inner inclination, known as Fitrah, leads to worship and the pursuit of truth.

This indicates that while people may be born with an inherent inclination toward belief in one God, their environment or upbringing can influence them in various ways. If someone is raised without knowledge of Islam, they may still be judged based on their natural inclination and moral behavior.

Accountability for Those Who Never Received the Message

They should follow the religion of Abraham

Surah An-Nahl (16:120):

"Indeed, Abraham was a leader, devoutly obedient to God, inclining toward truth, and he was not of those who associate others with God"

Conclusion: Allah’s Justice is Supreme

Islam emphasizes that Allah's judgment is based on knowledge, sincerity, and circumstances. If someone never received the message of the Prophet Muhammad (PBUH) or did not have a clear understanding of Islam, they will not be punished unjustly. Allah's judgment is based on what a person knew, how they lived their life, and the opportunities they had to know the truth.

Surah Az-Zumar (39:53):

"Say: 'O My servants who have transgressed against their souls! Despair not of the Mercy of Allah: for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful.'"

This verse shows that Allah's mercy extends to all, and His judgment is fair. Those who did not receive or misunderstand the message will be judged fairly and mercifully.

29–Angel or Satan: Who Control Us? 

Why is it that man is drawn more to Evil than to Good?

The Quran explains that humans are created with a natural inclination toward good (the fitnah) and a tendency to fall into temptation or evil. This inner struggle is part of the test that each human being faces in this life. The Quran emphasizes that an angel and a satan accompany every person, and both influences are present, yet neither can force a person to do good or evil. Instead, humans have the free will to choose which path they follow.

Surah Ash-Shams (91:7-8):
"By the soul and He who proportioned it, and inspired it [with discernment of] its wickedness and its righteousness."

This verse highlights that Allah has given each soul the ability to distinguish between good and evil. Humans are responsible for choosing which path they will follow.

The Role of the Angel and Satan

Both an angel and a satan accompany every person, each playing a distinct role in influencing human actions:

Surah Qaf (50:17):
"When the two receivers (angels) receive (record), seated on the right and on the left."

The angel records good deeds and influences a person toward righteousness, encouraging ( Giving Allah’s guidance in the human mind ) them to make the right decisions.

Surah Al-A'raf (7:27):
"...Verily, Satan is an enemy to you, so take him as an enemy. He only invites his followers to become companions of the Blazing Fire."

Satan's role is to mislead and tempt individuals to deviate from the straight path, drawing them toward evil and sin.

However, neither the angel nor Satan can force a person to do good or bad. Instead, they support whichever path the individual chooses to follow.

Free Will and the Support for Good or Evil

The Quran emphasizes that humans are given the freedom to choose their path in life. Depending on their choices, they receive support from either the angel or Satan.

Surah An-Nisa (4:115):
"And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers—We will give him what he has chosen and drive him into Hell, and evil it is as a destination."
This verse highlights that Allah allows people to choose their own path, and once they have made that choice, they receive support accordingly. If a person chooses the path of good, the angel supports them. If they choose the path of evil, Satan will support them.

The Test of Life: Choosing Good or Evil

Allah has provided both good and bad influences as a test for mankind. It is up to the individual to choose between righteousness and sin, and that choice determines which influence—angelic or satanic—will guide them further.

Surah Al-Baqarah (2:286):
"Allah does not burden a soul beyond that it can bear..."

This verse reassures that every human being has the capability to choose the right path, and they will not be overburdened by temptations they cannot handle.

Surah Al-Insan (76:3):
"Indeed, We guided him to the way, be he grateful or be he ungrateful."
Here, Allah states that each person is shown the way—good or bad—and it is their responsibility to choose to be grateful (by following good) or ungrateful (by following evil).

Conclusion

The Quran teaches that every person has the freedom to choose between good and evil, and Allah has provided both an angel to encourage righteousness and a satan to tempt toward sin. Neither the angel nor the satan can force someone to do good or bad; the choice remains with the individual. Whichever path a person chooses, they will receive support in that direction. This concept highlights the balance between divine guidance, personal responsibility, and the presence of both good and evil influences in our lives.

It is not that Satan alone influences a person—every individual also has an angel to support them toward righteousness. Ultimately, the choice is ours, and Allah provides us with the capacity to recognize the truth and act upon it.

Allah appointed Angels to guide us on the right path, and Satan's job is to misguide us

According to Islamic teachings, Allah has appointed both angels and Satan to influence human beings, but each has a distinct role. The angels are appointed to guide, protect, and encourage us toward good deeds and righteousness, while Satan’s job is to mislead, tempt, and push us toward sin and evil. This balance between good and evil influences serves as a test of free will for humanity in this life.

Role of Angels in Guiding Us

Angels play an important role in guiding, protecting, and recording the actions of human beings:

Surah Ar-Ra’d (13:11):
"For each person, there are angels in succession, before and behind him. They guard him by the command of Allah."

This verse shows that angels are assigned to protect us and guide us toward righteousness, ensuring that we have divine support.

Surah Qaf (50:17-18):
"When the two receivers (angels) receive, seated on the right and on the left. Man does not utter any word except that with him is an observer prepared [to record]."

Angels record human beings' good and bad actions. Their presence also encourages believers to live righteously, knowing their deeds are being monitored.

Surah Al-Baqarah (2:285):
"Each one believes in Allah, His angels, His Books, and His messengers..."

Belief in angels is a fundamental part of the Islamic faith, and they are considered critical facilitators of divine guidance.

Role of Satan in Misguiding Us

Satan (Shaytan), and his followers are tasked with leading people astray by tempting them to disobey Allah and commit sins:

Surah Al-A’raf (7:16-17):
"[Iblees] said, 'Because You have put me in error, I will surely sit in wait for them on Your straight path. Then I will come to them from before them and from behind them and on their right and on their left, and You will not find most of them grateful [to You].'"

Satan's mission is to mislead humans and steer them away from the straight path through deception and temptation.

Surah An-Nas (114:4-5):
"From the evil of the whisperer who withdraws, who whispers in the hearts of mankind."

Satan’s method of misguidance often comes in the form of whispering evil suggestions into the hearts of people, encouraging them to follow sinful paths.

Free Will and Choice Between Good and Evil

Humans have free will, and the purpose of this life is to choose between following the guidance of angels (toward good) or succumbing to the temptations of Satan (toward evil). Neither angels nor Satan can force a person to do good or bad; they can only influence based on the individual’s own choices.

Angels Encourage us to do Good

Satan Encourages us to do Evil

We have Free Will to Choose 

Surah Al-Balad (90:10):
"And We showed him the two ways."

This verse highlights that humans are shown both the path of righteousness and the path of wrongdoing and given the free will to choose between them.

Surah Al-Insan (76:3):
"Indeed, We guided him to the way, be he grateful or be he ungrateful."

Allah provides guidance and sends both angels and Satan to test humanity. Humans can either be grateful by following the path of righteousness or ungrateful by following Satan’s temptations.

Conclusion

In Islam, angels are appointed to guide and protect us, while Satan's job is to misguide and tempt us toward evil. Allah has given humans the free will to choose between these two influences. The role of angels is to support and encourage us to follow the path of righteousness, while Satan’s role is to test our faith by luring us toward sin and disobedience. Ultimately, the choice to follow either path rests with each individual, forming the core test of life.

30–Islam is Not the Name of a Religion But an Act of Obedience to God

When people hear the word "Islam," they often associate it immediately with a specific religion, practices, and identity. However, in its deepest essence, Islam is far more than just a label for a religious group. The term itself means "submission" or "surrender" to the will of Allah (God), emphasizing an ongoing action, a state of being, and a lifestyle dedicated to following God's commands. In other words, Islam is not merely the name of a religion but an act of obedience. all your lives

The Meaning of "Islam"

The Arabic word "Islam" derives from the root S-L-M (س-ل-م), which signifies peace, submission, and surrender. The core concept of Islam is surrendering oneself to Allah's will and following His guidance through His messengers.

Submission to Allah’s Will: At its core, Islam requires believers to submit to God's divine will, acknowledging His authority over all matters and willingly aligning one's life with His commands. This submission is not confined to formal religious rituals but extends to every aspect of life—personal, social, ethical, and spiritual.

Peace through Obedience: Believers find inner peace and harmony by submitting to Allah. This submission brings tranquility because it is based on the trust that Allah's guidance leads to righteousness and success in this life and the next.

Islam as an Act, Not Just a Label

In a more profound sense, Islam is the act of submitting to Allah’s guidance. It is not confined to identity or a label but is reflected in one’s actions, intentions, and heart. The concept of Islam transcends religious boundaries because it embodies the universal principle of obedience to God.

The Quran explicitly states that submission to God is a universal requirement for all humanity, regardless of religion.

Surah Al-Imran (3:83): "Do they seek other than the religion of God (Allah), while to Him submits whoever is in the heavens and the earth, willingly or unwillingly, and to Him they will be returned?"

This verse emphasizes that everything in creation, whether consciously or unconsciously, submits to God’s divine order. Therefore, Islam is not restricted to a group of people who call themselves Muslims; it is the natural order of the universe, where all of creation surrenders to the will of its Creator.

Islam Before the Time of Muhammad

Another point that highlights Islam as an act of obedience rather than a specific religion is that Islam existed before the time of Prophet Muhammad (PBUH). The Quran teaches that all prophets, including Noah, Abraham, Moses, and Jesus, were "Muslims" in the sense that they submitted to Allah's will.

Surah Al-Baqarah (2:136): "Say, 'We have believed in Allah and what has been revealed to us and what has been revealed to Abraham, Ishmael, Isaac, Jacob, and the Descendants, and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [in submission] to Him.'"

This shows that Islam, in its most essential form, is the act of submission to God’s guidance, a principle that transcends time, place, and specific religious labels. The Prophets and their followers were "Muslims" because they submitted to God’s commands, not because they were adherents of a particular organized religion called Islam as we know it today.

Obedience is Central to Faith

Obedience is the bedrock of a Muslim’s relationship with Allah. The practice of Islam, therefore, is built upon following the commands of Allah, as revealed in the Quran and taught by the Prophet Muhammad (PBUH). Whether through prayer, fasting, charity, or ethical conduct, every act of worship in Islam manifests obedience to Allah.

Surah An-Nisa (4:59): "O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger if you should believe in Allah and the Last Day."

This verse highlights the importance of obedience to Allah and His Messenger as the guiding principles of faith. In fact, the term "Muslim" refers to one who has submitted to Allah's will, signifying that being Muslim is not just an identity but the result of an active state of obedience to God.

Islam as a Way of Life

Understanding Islam as an act of obedience also shifts the perspective on how Islam should be practiced. It is not just a series of rituals or practices performed out of habit but a comprehensive way of life. Every action a person takes, whether religious or mundane, can be an act of worship if done with the intention of obeying Allah and seeking His pleasure.

Surah Al-An'am (6:162): "Say, 'Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds.'"

Here, Allah calls for Muslims to dedicate not just their religious rituals but their entire existence—their living and dying—to Him. Islam, as an act of obedience, permeates every part of life, from interactions with family and society to personal spiritual struggles.

The Ultimate Purpose of Obedience

The ultimate purpose of this submission is to achieve peace and harmony within oneself and with the Creator. By willingly aligning one’s actions, desires, and intentions with divine guidance, a Muslim seeks to fulfill the purpose of their creation and attain success in both this life and the hereafter.

Conclusion

Islam is far more than just the name of a religion; it is the act of submission and obedience to (God) Allah’s will. It transcends boundaries of time, place, and identity, encompassing all creation in its call to surrender to the Creator. For those who genuinely understand Islam, being Muslim means actively living a life in harmony with Allah’s commands, seeking His pleasure in every action, and following the path of righteousness. It is not just about a label but about embodying a way of life grounded in obedience to the One who created us all.

31–Allah will not Accept your Religion XYZ Except for an act of Obedience to Him ( Islam )

The essence of faith in Islam is rooted in submission to the will of Allah and obedience to His commands. This is emphasized throughout the Quran and the teachings of the Prophet Muhammad (PBUH). Regardless of what one may call their belief system (whether it's "Religion XYZ" or any other label), Allah makes it clear that He will only accept a way of life that is characterized by sincere obedience to Him—this is what Islam fundamentally means.

In Surah Al-Imran (3:19), Allah says:

"Indeed, the religion in the sight of Allah is Islam (submission to His will)."

And in Surah Al-Imran (3:85):

"And whoever seeks a religion other than Islam (submission to (God) Allah), it will never be accepted of him, and in the Hereafter, he will be among the losers."

These verses highlight that the act of obedience (Islam) is what matters to Allah. It is not the name or title of the religion that defines its acceptance, but the submission of the heart and actions to Allah's will. True Islam is more than just a label; it is about aligning one's life and deeds with divine guidance and living in accordance with Allah's commands.

Thus, Allah will not accept any belief system or practice unless it is grounded in obedience to Him and submission to His divine will—this is the true meaning of Islam.

Is your Islam obedience to Allah, or Is your Islam you born in a Muslim family?

In Islam, being born into a Muslim family does not automatically make someone genuinely obedient to Allah. Faithful Islam is about actively submitting to Allah’s will, following His guidance, and living according to His commandments.

Islam as Obedience to Allah:

Islam, by definition, means submission or surrender to the will of Allah. This means that Islam is an action and a choice, not just an identity someone inherits. To truly be a Muslim in the eyes of Allah, one must actively choose to obey His commandments, follow the teachings of the Quran, and adhere to the example set by the Prophet Muhammad (PBUH).

Surah Al-An'am (6:162-163):
"Say, 'Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds. No partner has He. And this I have been commanded, and I am the first [among you] of the Muslims.'"

This verse highlights that Islam is a complete submission of one’s life to Allah in all aspects, not merely a cultural or inherited identity.

Being Born into a Muslim Family:

While being born into a Muslim family may give a person the opportunity to be introduced to Islam from an early age, it does not guarantee true faith or obedience. Islam emphasizes personal accountability, and every individual must make their own conscious decision to believe, submit, and follow Gods commands.

Surah Al-Baqarah (2:256):
"There is no compulsion in religion. The right course has become clear from the wrong."

This means that each person is responsible for their own faith and actions, regardless of their family's religious background. True belief comes from one’s personal choice to accept God’s guidance and live in accordance with it.

Conclusion:

Islam is not about the family one is born into but about choosing to submit to and obey God=Allah. Being born into a Muslim family provides an introduction to Islam, but true Islam requires sincere faith, obedience, and action. It is the conscious decision to follow the will of Allah that defines a Muslim, not merely their heritage or background.

32–Self-desire is a Religion, And Obedient to Self-desire is an act of Self-Worship

The following self-desire as a religion or obedience to self-desire as a god is an important theme in the Quran and Islamic teachings. It refers to the dangerous act of letting one's personal whims, desires, and temptations take precedence over the commands of Allah. When someone prioritizes their own desires above divine guidance, it can become akin to worshipping those desires as if they were a god.

Quranic Reference:

This idea is clearly expressed in the Quran:

Surah Al-Furqan (25:43): "Have you seen the one who takes as his god his own desire? Then would you be responsible for him?"

In this verse, Allah points out the peril of making one's personal desires the ultimate authority or "god" in life. It highlights that some people prioritize their self-interest, pleasure, or ego over obedience to Allah’s guidance, effectively elevating their desires to the level of false gods.

What Does "Obedient to Self-Desire as a God" Mean?

Prioritizing Desires Over Divine Guidance:

When a person chooses to follow their own desires, whether it's the pursuit of wealth, power, lust, or materialism, instead of adhering to what Allah has decreed as right and wrong, they are essentially treating their desires as a source of guidance.

Example: If someone knows that something is forbidden in Islam but does it because it satisfies their personal craving or desire, they are placing their desires above Allah’s commands. This is a form of spiritual rebellion where the self is obeyed like a deity.

Making Desires a Form of Worship:

In Islam, worship is not just about rituals like prayer or fasting; it’s about obedience and submission. So, when someone constantly submits to their personal desires, passions, or whims, they are in a way, worshipping those desires because they are allowing them to control your life.

Example: Someone who chases material wealth at all costs, neglecting their moral responsibilities, is essentially "worshipping" wealth by making it the central purpose of their life, just like others worship God by following His commands.

Self-Desire as a "Religion":

When personal gratification and fulfilling desires become the primary goal in someone’s life, it can replace the true essence of faith. Rather than living according to divine teachings, such a person lives according to their own "religion" of self-interest.

Example: When people focus solely on pleasure, entertainment, or status, they can make those pursuits a form of "religion" in the sense that their actions, priorities, and life decisions revolve around these goals instead of the teachings of Islam.

Consequences of Obeying Self-Desire:

Spiritual Degradation: Following desires blindly without considering divine guidance can lead to moral and spiritual degradation. A person who worships their desires will lose the higher purpose of life, neglecting responsibilities toward Allah, society, and themselves.

Loss of Balance: Islam emphasizes balance in life—enjoying permissible things without excess. Obedience to self-desire can result in selfishness, addiction, or self-destruction, as one becomes consumed by the constant pursuit of pleasure or worldly gains.

Disobedience to Allah: Obeying self-desires often leads to neglecting or outright disobeying Allah's commands. For example, succumbing to greed may lead one to commit dishonesty or cheating, or following lust may lead one to engage in forbidden relationships.

Islam’s View on Managing Desires:

Islam recognizes that human beings have natural desires, but these desires must be controlled and channeled within the boundaries set by Allah.

Balanced Approach: Islam does not demand the rejection of desires but insists on a balanced and disciplined approach. Desires for wealth, food, relationships, and success are natural, but they must be pursued in a halal (permissible) manner.

Surah Al-A'raf (7:31): "O children of Adam! Take your adornment at every masjid, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess."

Self-Control and Taqwa (God-Consciousness): The ability to control one’s desires and refrain from following them blindly is a mark of taqwa (consciousness of Allah). The more a person controls their desires in obedience to Allah, the stronger their spiritual state.

Surah Al-Nazi'at (79:40-41): "But as for he who feared the standing before his Lord and restrained the soul from [his] desire, then indeed, Paradise will be [his] refuge."

Seeking Guidance and Patience: Islam encourages believers to seek guidance through the Quran, Sunnah, and prayer to help them resist unhealthy desires and temptations. Patience (sabr) is key in maintaining obedience to Allah while managing desires that may pull one in the wrong direction.

Conclusion:

When self-desire is followed blindly and placed above the commands of Allah, it becomes like an idol or false god. Islam calls for obedience to Allah, not to one’s whims or desires. Fulfilling our desires in the way Allah has prescribed leads to peace, balance, and spiritual growth, whereas blindly following desires leads to spiritual harm and disobedience. In short, to let self-desires control one’s life is to allow them to take the place of divine guidance, which is a dangerous path away from true worship and submission to Allah.

33—The Quran Allah's words And Hadith Men's words

In Islam, the Quran and the Hadith are essential sources of guidance, but they hold distinct positions and are fundamentally different. Understanding the difference between Allah's words in the Quran and men's words in the Hadith is essential for a proper grasp of Islamic teachings.

The Quran: Allah's Direct Words

The Quran is the literal word of Allah (God), revealed to the Prophet Muhammad (PBUH) over 23 years through the Angel Jibreel (Gabriel). It is regarded as the final and most complete revelation, meant to guide humanity in all aspects of life, from spirituality to morality, law, and personal conduct.

The Quran is considered infallible and unaltered. Every word is seen as directly from Allah and remains preserved in its original form. Muslims believe it is a divine text that cannot be changed or questioned regarding its authenticity.

Quranic Reference:

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."

Surah Al-Hijr (15:9): "Indeed, it is We who sent down the Quran and indeed, We will be its guardian."

The Quran is considered the ultimate source of authority in Islam. It contains Allah's commandments, stories of the prophets, and guidance for all aspects of life.

The Hadith: Men's Words About the Prophet

Hadith refers to the recorded sayings, actions, and approvals of Prophet Muhammad (PBUH). These are not the direct words of Allah but rather the teachings and examples set by the Prophet. The Hadith were collected and transmitted by the Prophet’s companions and later generations of Muslim scholars.

The Hadith provides essential context and details on how to implement the teachings of the Quran. While the Quran provides broad principles, the Hadith often clarifies how the Prophet applied those principles in various circumstances.

Hadith Reference:

An example of a well-known Hadith is from Sahih Bukhari 1:7:

"The Prophet (PBUH) said: 'The best among you (Muslims) are those who learn the Quran and teach it.'”

However, unlike the Quran, Hadiths are not infallible. They are men's words in that they were recorded, transmitted, and compiled by human beings over time. While many Hadiths are authentic, some are categorized as weak or even fabricated, depending on the strength of their chains of transmission (isnad) and content (central). Scholars have classified Hadith into authentic (Sahih), good (Hasan), weak (Da’if), and fabricated (Mawdu') to guide Muslims on their reliability.

Relationship Between the Quran and Hadith

The Quran is the foundation, while the Hadith provides clarification and practical examples for understanding and implementing the Quran. The Hadith explains how the Prophet lived by the Quran and how he interpreted its commands in everyday life.

Example of Complementarity:

Quranic Command: The Quran commands believers to perform prayers (Salah), but the specific details of how to perform those prayers (the number of units or rak’ahs, specific recitations, etc.) are not provided.

Hadith Explanation: The Hadith explains the method of performing Salah based on how the Prophet Muhammad (PBUH) practiced it. For example, in Sahih Muslim, the Prophet said, "Pray as you have seen me praying." (Sahih Bukhari 631)

Without the Hadith, many aspects of worship, law, and personal conduct would remain vague, as the Hadith provides essential details for applying Quranic teachings.

Authority of the Quran vs. Hadith

The Quran is Islam's supreme authority. It comes directly from Allah and is considered the final and complete revelation for humanity. There is no higher authority in Islamic law, theology, or morality.

Hadiths are secondary to the Quran but still hold significant authority in Islamic jurisprudence, theology, and ethics. While the Quran provides the core principles, the Hadith gives practical applications of these principles through the life of the Prophet Muhammad (PBUH).

Discrepancies or Conflicts: The Quran takes precedence if there is any apparent conflict between a Quranic verse and a Hadith. Scholars often scrutinize such Hadiths to ensure they do not contradict the Quran, and if they do, the Hadith may be deemed weak or unreliable.

Preservation and Authenticity

The Quran's Preservation: The Quran was memorized, written down, and compiled during the lifetime of the Prophet Muhammad (PBUH) and shortly after his passing, with a strict process to ensure its accuracy. Muslims believe that it has remained unchanged since its revelation.

The Hadith's Compilation: The Hadith were not compiled during the Prophet’s lifetime but were collected afterward by scholars over several generations. This process involved collecting reports from various sources and verifying their authenticity by examining the reliability of the narrators and the content.

Not all Hadith are considered equal in terms of authenticity, which is why Hadith criticism and verification are necessary.

Conclusion:

In summary, the Quran is Allah's direct word, preserved and unaltered, serving as the ultimate source of guidance for Muslims. It contains Allah’s commandments, stories, and wisdom for righteous living. 

On the other hand, the Hadith is a man's word about the Prophet Muhammad (PBUH), recorded by his companions and later generations. While the Hadith are critical for understanding how to live according to the Quran, they are secondary to the Quran in authority and subject to human transmission error.

Thus, while both the Quran and Hadith are indispensable to Islamic practice, they are different in nature. The Quran is Allah’s unchangeable word, while the Hadith is a human record of the Prophet’s life and teachings, providing clarity and practical examples for applying Quranic principles.

There Is No Sin in Rejecting a Hadith, but Rejecting Any Quran's Surah is a Great Sin

In Islam, the Quran holds the highest and most sacred authority as the direct word of Allah, while the Hadith—the sayings and actions of the Prophet Muhammad (PBUH)—serve as a secondary source of guidance. While the Hadith is invaluable for understanding the Prophet’s teachings and for explaining and applying the Quran, the Quran is the ultimate and primary source of Islamic law and belief. The distinction between the two is crucial when discussing the consequences of rejecting them.

The Quran: The Direct Word of Allah

The Quran is considered the literal word of Allah, revealed directly to the Prophet Muhammad (PBUH) through Angel Jibreel (Gabriel). As the divine message, it is perfect, complete, and protected from any error or corruption. The Quran is the final revelation and contains the core beliefs, commands, and guidance that form the foundation of Islam.

Surah Al-Hijr (15:9):
"Indeed, it is We who sent down the Quran and indeed, We will be its guardian."

This verse assures that Allah protects the Quran from distortion or corruption, highlighting its sacred and unchangeable status.

Surah Al-Baqarah (2:2):
"This is the Book about which there is no doubt, a guidance for those conscious of Allah."

The Quran is the final and perfect guide for all aspects of life, containing no errors or ambiguities.

Rejecting Any Part of the Quran is a Major Sin

The Quran must be accepted in its entirety. Rejecting even a single verse or surah from the Quran is considered a grave sin, as it is equivalent to rejecting Allah's direct guidance. To reject any part of the Quran is to question Allah's wisdom and command.

Surah An-Nisa (4:150-151):
"Indeed, those who disbelieve in Allah and His messengers and wish to discriminate between Allah and His messengers and say, 'We believe in some and disbelieve in others,' and wish to adopt a way in between—those are the disbelievers, truly. And We have prepared for the disbelievers a humiliating punishment."

This verse clearly states that partial belief or rejecting any part of the Quran is considered disbelief (kufr). Accepting the entire Quran is a fundamental requirement for being a believer.

Surah Al-Baqarah (2:85):
"So do you believe in part of the Scripture and disbelieve in part? Then what is the recompense for those who do that among you except disgrace in worldly life; and on the Day of Resurrection, they will be sent back to the severest of punishment."

Rejecting any part of the Quran, whether in practice or belief, is a grave sin leading to severe consequences in this life and the Hereafter.

Hadith: Secondary Source of Guidance

The Hadith is the collection of the sayings, actions, and approvals of the Prophet Muhammad (PBUH). It serves as a valuable guide for understanding how to implement the teachings of the Quran in daily life. The Hadith clarifies matters of worship, ethics, and law that may not be explicitly detailed in the Quran.

However, Hadith is not on the same level of authority as the Quran. It is a secondary source of guidance, and its authenticity can vary. While the Sahih Hadith (authentic Hadiths) are widely accepted, there are weaker or fabricated Hadiths that should be rejected. Rejecting a specific Hadith that may be weak or questionable in authenticity does not carry the same consequence as rejecting the Quran.

Is There Sin in Rejecting a Hadith?

Surah Al-Hashr (59:7):
"...And whatever the Messenger has given you – take; and what he has forbidden you – refrain from."

This verse highlights the importance of following the Prophet’s commands, which are captured in the Hadith.

However, Rejecting Hadiths that contradict the Quran or insulting the Prophet's characters is not sinful—the Quran has ultimate authority over Hadith.

Why Rejecting a Quranic Surah is a Grave Sin

The Quran is the Word of Allah: As the direct word of Allah, rejecting a single verse or surah of the Quran is equivalent to rejecting Allah Himself. It is a form of disbelief that undermines the very core of Islam.

Complete Acceptance is Required: 

Allah commands Muslims to accept the entire Quran without exception. The Quran is meant to guide humanity in all aspects of life, and rejecting any part of it suggests disobedience to Allah’s guidance.

Surah An-Nisa (4:136):
"O you who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before. And whoever disbelieves in Allah, His angels, His books, His messengers, and the Last Day has certainly gone far astray."

This verse reinforces the importance of believing in the Quran as a whole. Rejecting any part of it puts one on a dangerous path of disbelief.

The Difference Between Quranic Authority and Hadith Authority

The Quran is the ultimate source of Islamic belief and law. Rejecting it leads to disbelief and severe consequences. But you can reject any Hadith that insults the Prophet, character, even the Sahih Hadith

Conclusion:

There is no sin in rejecting a Hadith, even rejecting some authentic Hadiths. However, rejecting even a single verse or surah of the Quran is a grave sin because the Quran is the direct, unalterable word of Allah. The Quran holds supreme authority, and its rejection equates to rejecting Allah’s guidance, which is considered an act of disbelief (kufr). Muslims are obligated to accept the Quran in its entirety, while Hadiths serve as supplementary guides to better understand and live according to the Quran’s teachings.

34–How many Subjects are in the Entire Quran?

The Quran covers a wide range of subjects, but rather than being organized into distinct "subjects" like a textbook, it addresses various themes and topics interwoven throughout its chapters. Scholars have identified several key themes in the Quran, and while there isn't an exact count of "subjects," these are the main categories that encompass the teachings of the Quran:

Major Themes in the Quran:

Monotheism (Tawhid):

The oneness of Allah, His attributes, and His role as the Creator and Sustainer of the universe.

Verses related to belief in Allah, rejecting idolatry, and the concept of worship directed solely to Him.

Example: Surah Al-Ikhlas (112).

Prophethood (Risalah):

The role of prophets, their stories, and their missions to guide humanity.

Stories of prophets like Adam, Noah, Abraham, Moses, Jesus, and Muhammad (PBUH) are recounted to provide lessons and guidance.

Example: Surah Maryam (19), Surah Yusuf (12).

The Hereafter (Akhirah):

Life after death, the Day of Judgment, Heaven (Jannah), and Hell (Jahannam).

The Quran emphasizes the importance of accountability for one's deeds and the reward or punishment that follows in the afterlife.

Example: Surah Al-Qiyamah (75).

Worship and Rituals (Ibadah):

These are guidelines for worship, including prayer (Salah), fasting (Sawm), charity (Zakah), and pilgrimage (Hajj).

Emphasis on the importance of sincerity and devotion in acts of worship.

Example: Surah Al-Baqarah (2:183) (fasting), Surah Al-Hajj (22:26) (pilgrimage).

Laws and Social Justice (Ahkam):

Laws governing personal conduct, family life, marriage, inheritance, trade, and criminal justice.

Principles of justice, fairness, and morality are central to social relations.

Example: Surah An-Nisa (4:11) (inheritance laws), Surah Al-Ma'idah (5:38) (punishment for theft).

Moral and Ethical Teachings:

The Quran guides moral behavior, such as truthfulness, patience, kindness, and humility.

Prohibitions against immoral actions, including lying, cheating, stealing, and injustice.

Example: Surah Luqman (31:18-19) (advice on manners and humility).

Creation and the Natural World:

The Quran often points to the natural world as a sign of Allah’s existence and power.

Verses that encourage reflection on the universe, the earth, animals, and human creation as signs of divine wisdom.

Example: Surah Ar-Rum (30:20-25) (signs of creation).

Stories of Past Nations and Peoples:

Narratives of previous civilizations and their prophets, explaining how they were destroyed for their disobedience or rewarded for their faithfulness.

These stories are meant to serve as warnings and lessons for humanity.

Example: Surah Hud (11) (stories of the prophets and their communities).

Guidance for Personal Development:

Verses that offer guidance on developing good character, inner peace, and spiritual growth.

Encouragement to seek knowledge, self-control, and a balanced life.

Example: Surah Ash-Shams (91:7-10) (purification of the soul).

Encouragement for Reflection and Seeking Knowledge:

The Quran encourages believers to reflect deeply on the world around them, the signs of creation, and divine wisdom.

It places a high emphasis on the pursuit of knowledge, both spiritual and worldly.

Example: Surah Al-Alaq (96:1-5) (the importance of seeking knowledge).

Summary:

The Quran encompasses various theological, moral, social, legal, and spiritual subjects. While the exact number of "subjects " isn't known, the Quran addresses these themes in a manner that guides human behavior, spirituality, and understanding of the world.

In essence, the Quran serves as a comprehensive guide to life, offering guidance on both individual and societal issues. It emphasizes morality, justice, and the relationship between humans and their Creator.

Knowledge of the Universe is the way to know its Creator.

The Quran frequently emphasizes that reflecting upon the universe and the natural world can lead to a deeper understanding of God’s existence and greatness.

Surah Al-Imran (3:190-191):
"Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding. Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], 'Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.'"

This verse highlights that pondering the vastness of the universe is a way to recognize Allah’s wisdom and purpose in creation.

Surah Al-Ghashiyah (88:17-20):
"Then do they not look at the camels - how they are created? And at the sky - how it is raised? And at the mountains - how they are erected? And at the earth - how it is spread out?"

This invites people to reflect on the wonders of the natural world as evidence of the Creator’s power and design.

Surah Fussilat (41:53):
"We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth. But is it not sufficient concerning your Lord that He is, over all things, a Witness?"

This verse indicates that understanding the universe's signs enables one to realize the truth of (God) Allah’s existence.

Surah Ar-Rum (30:22):
"And of His signs is the creation of the heavens and the earth and the diversity of your languages and your colors. Indeed, in that are signs for those of knowledge."

The diversity of creation, including the universe and humanity itself, is a sign of the Creator's greatness and knowledge.

Surah Al-Mulk (67:3-4):
"[It is He] who created seven heavens in layers. You do not see in the creation of the Most Merciful any inconsistency. So return your vision to the sky, do you see any breaks? Then return your vision twice again. Your vision will return to you humbled while it is fatigued."

These verses encourage reflection on the perfection and order of the universe as evidence of Allah’s flawless creation.

These Quranic verses demonstrate that by studying the universe and reflecting on the signs in creation, we gain knowledge of God (Allah), the Creator. The universe is filled with evidence of His wisdom, power, and purpose, and understanding it can strengthen one’s faith.

God gave us guidance to share. Yet, we received it and claimed it as solely ours. God’s mercy extends to all, not just our people

Quranic references that emphasize the universal message of guidance and Allah's mercy:

God gave us Guidance to Share.

Yet, we received it and claimed it was solely for the Muslims

God’s mercy extends to all, not just our people.

Guidance is for All of Humanity:

Surah Al-Baqarah (2:213):
"Mankind was [of] one religion [before their deviation]; then Allah sent the prophets as bringers of good tidings and as warners and sent down with them the Scripture in truth to judge between the people concerning that in which they differed." 

This verse reminds us that guidance was sent to all humanity, not just one particular group.

The Quran as a Universal Message:

Surah Al-Anbiya (21:107):
"And We have not sent you, [O Muhammad], except as a mercy to the worlds."

The Prophet Muhammad (PBUH) was sent as a mercy to all people, and the guidance he brought was meant for the entire world, not just a specific community.

Allah’s Mercy is All-Encompassing:

Surah Al-A'raf (7:156):
"My mercy encompasses all things. So I will decree it [especially] for those who fear Me and give zakah and those who believe in Our verses." 

Allah's mercy is vast and extends beyond one group or nation—it encompasses all creation.

Sharing the Message:

Surah Al-Ma'idah (5:67):
"O Messenger, convey that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message."

This verse commands the Prophet (PBUH) to share the message of Islam openly with everyone, reminding us that Allah's guidance is meant to be shared, not claimed as exclusive to one group.

All People are Equal in Seeking Guidance:

Surah Al-Hujurat (49:13):
"O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted."

This verse highlights that all people are equal in the sight of Allah, and righteousness, not religion or nationality, matters most.

This combination of your text and relevant Quranic verses underscores the universal nature of God's guidance and mercy, reminding us that it is meant for all of humanity, not just Muslims

If a Non-Muslim chooses not to become a Muslim, it is still important to encourage them to do what is right, avoid sinful behavior, and be mindful of their actions. One should gently remind them to fear God’s justice and be aware of His punishment while always upholding the principles of kindness, respect, and compassion in delivering the message. Everyone deserves to be guided toward living a moral and righteous life, regardless of their religion.

The ultimate goal is to promote goodness and the awareness of accountability before God.

35–Why did Allah Create Hell, According to the Quran?

According to the Quran, Allah created Hell as a place of punishment for those who disobey Him, reject His guidance, and persist in evil deeds after being given clear warnings. Hell serves as a manifestation of divine justice, holding individuals accountable for their choices in this life. While Allah is merciful and forgiving, He is also just, and Hell represents the consequence for those who knowingly turn away from His mercy and guidance.

Here are the key reasons Allah created Hell according to the Quran:

A Place of Justice and Accountability

In Hell, individuals who rejected the truth committed evil deeds, or engaged in oppression are held accountable for their actions. In Islam, everyone is given free will, which comes with responsibility. Hell serves as a reminder that our actions have consequences.

Surah As-Sajdah (32:13): "But the word from Me will come into effect [that] I will surely fill Hell with jinn and people all together."

Surah Al-Mulk (67:6-7): "And for those who disbelieved in their Lord is the punishment of Hell, and wretched is the destination. When they are thrown into it, they hear from it a [dreadful] inhaling while it boils."

These verses highlight that Hell is the destination for those who consciously disbelieve in (God) Allah and persist in wrongdoing.

A Consequence for Rejecting Truth and Guidance

The Quran repeatedly emphasizes that Allah guides humanity through the Prophets and divine revelations. People are given the choice to accept or reject that guidance. Those who reject the truth and persist in disbelief despite clear signs and warnings face Hell as a consequence of their decision.

Surah Al-Baqarah (2:24): "But if you do not – and you will never be able to – then fear the Fire, whose fuel is men and stones, prepared for the disbelievers."

Surah Al-A'raf (7:179): "And We have certainly created for Hell many of the jinn and mankind. They have hearts with which they do not understand, eyes with which they do not see, and ears with which they do not hear. They are like livestock; rather, they are more astray. It is they who are the heedless."

In these verses, Hell is portrayed as the destination for those who knowingly and willfully turn away from Allah's message after receiving ample guidance.

A Test of Free Will and Choice

Life is seen as a test in Islam. Allah created human beings and gave them free will, allowing them to choose between good and evil. Hell is part of that test because it represents the consequence of persisting in wrongdoing and disbelief. The existence of Hell serves as a reminder that the choices made in this life have eternal consequences.

Surah Al-Insan (76:3): "Indeed, We guided him to the way, be he grateful or be he ungrateful."

Surah Al-Kahf (18:29): "And say, 'The truth is from your Lord, so whoever wills - let him believe; and whoever wills - let him disbelieve.' Indeed, We have prepared for the wrongdoers a fire whose walls will surround them."

These verses emphasize that people have the freedom to choose, but that choice comes with responsibility. Those who persist in evil or disbelief will face Hell as a result of their decisions.

A Warning and Motivation to Avoid Sin

Hell is frequently mentioned in the Quran to serve as a stern warning to those who might be inclined toward sinful behavior or disbelief. It acts as a deterrent to guide people toward righteousness, urging them to reflect on the consequences of their actions and seek forgiveness.

Surah Al-Muddathir (74:40-42): "In Gardens, questioning each other about the criminals: 'What put you into Saqar (Hell)?' They will say, 'We were not of those who prayed, nor did we feed the poor.'"

This dialogue shows how Hell is used as a reminder to motivate people to adhere to their moral and religious duties, such as prayer and charity.

A Manifestation of Allah’s Justice

While Allah is often described as Ar-Rahman (The Most Merciful) and Ar-Rahim (The Most Compassionate), He is also Al-Adl (The Just). Hell is a manifestation of Allah’s perfect justice, ensuring that those who commit evil and oppress others without repentance are held accountable for their actions.

Surah Al-A’raf (7:41): "For them [the evildoers], Hell is a bed, and over them, coverings [of fire]. And thus do We recompense the wrongdoers."

Justice is a fundamental attribute of Allah, and Hell serves as the final consequence for those who reject His justice and guidance throughout their lives.

A Call for Repentance and Seeking Forgiveness

Even though Hell is described as a severe punishment, the Quran is also filled with verses that emphasize Allah's mercy and the opportunity for repentance. Allah gives people ample chances to repent, seek forgiveness, and correct their ways.

Surah Az-Zumar (39:53): "Say, 'O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.'"

The existence of Hell encourages individuals to seek Allah's mercy and forgiveness, motivating them to turn away from wrongdoing before it’s too late.

Conclusion:

Allah created Hell as a place of accountability, justice, and consequence for those who knowingly reject His guidance and persist in evil. It serves as a warning to humanity, encouraging us to live righteously, obey divine guidance, and seek Allah's forgiveness. While Hell is a severe and terrifying reality, the Quran also emphasizes Allah’s mercy, offering many opportunities for repentance and salvation. Hell is not meant to be a destination for everyone but is reserved for those who, after receiving clear guidance, deliberately choose to reject God's message and act in ways that harm themselves and others.

Hell for Evildoers And Hell for Those Who Reject Their Creator

Hell (Jahannam) is described as a place of punishment for evildoers, those who reject their Creator (God), and those who persist in disobedience and sin. The Quran provides vivid descriptions of Hell as a place of torment, emphasizing that it is the final destination for those who turn away from Allah's guidance and commit acts of disbelief, injustice, and rebellion.

Hell for Evildoers:

Hell is a consequence for those who live in sin and transgression, persistently committing wrong against others, violating divine laws, and refusing to repent.

Surah Al-Mutaffifin (83:14-16):
"No! Rather, the stain has covered their hearts of that which they were earning. No! Indeed, from their Lord, that Day, they will be partitioned. Then indeed, they will [enter and] burn in Hellfire."
This verse highlights that those who consistently sin and turn away from Allah will face the consequences of their deeds.

Surah Al-Ghashiyah (88:4-7):
"In a blazing fire, they will be thrown. They will be given to drink from a boiling spring. They will have no food except from a bitter, thorny plant."
This verse describes some of the torments that await those in Hell.

Hell for Those Who Reject Their Creator:

Hell is also the abode of those who reject Allah, deny His existence, or associate others with Him (shirk). Disbelief in Allah, refusal to submit to His guidance, and turning away from the truth are major reasons for entering Hell.

Surah Al-Baqarah (2:39):
"But those who disbelieve and deny Our signs—those will be companions of the Fire; they will abide therein eternally."
This verse warns of the eternal consequences of disbelief and rejection of Allah's signs and revelations.

Surah Al-A'raf (7:40-41):
"Indeed, those who deny Our verses and are arrogant toward them—the gates of Heaven will not be opened for them, nor will they enter Paradise until a camel enters into the eye of a needle. And thus do We recompense the criminals. They will have from Hell a bed, and over them coverings [of fire]. And thus do We recompense the wrongdoers."
Those who reject Allah’s message and are arrogant in their disbelief are promised severe consequences in Hell.

Repentance and Mercy:

However, Islam emphasizes that Allah is Most Merciful, and He offers people opportunities to repent and seek forgiveness. If someone sincerely repents and returns to Allah, even after sinning or rejecting Him, Allah's mercy is vast and can save them from Hell.

Surah Az-Zumar (39:53):
"Say, 'O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.'"

Conclusion:

In Islam, Hell is the final destination for those who commit evil deeds and reject God’s guidance. It is a place of severe punishment for disbelievers, evildoers, and those who turn away from their Creator. However, God’s mercy and forgiveness are always available to those who repent sincerely, even if they have sinned or strayed from the path of righteousness.

35–Why did Allah Create Hell, According to the Quran?

According to the Quran, Allah created Hell as a place of punishment for those who disobey Him, reject His guidance, and persist in evil deeds after being given clear warnings. Hell serves as a manifestation of divine justice, holding individuals accountable for their choices in this life. While Allah is merciful and forgiving, He is also just, and Hell represents the consequence for those who knowingly turn away from His mercy and guidance.

Here are the key reasons Allah created Hell according to the Quran:

A Place of Justice and Accountability

In Hell, individuals who rejected the truth committed evil deeds, or engaged in oppression are held accountable for their actions. In Islam, everyone is given free will, which comes with responsibility. Hell serves as a reminder that our actions have consequences.

Surah As-Sajdah (32:13): "But the word from Me will come into effect [that] I will surely fill Hell with jinn and people all together."

Surah Al-Mulk (67:6-7): "And for those who disbelieved in their Lord is the punishment of Hell, and wretched is the destination. When they are thrown into it, they hear from it a [dreadful] inhaling while it boils."

These verses highlight that Hell is the destination for those who consciously disbelieve in (God) Allah and persist in wrongdoing.

A Consequence for Rejecting Truth and Guidance

The Quran repeatedly emphasizes that Allah guides humanity through the Prophets and divine revelations. People are given the choice to accept or reject that guidance. Those who reject the truth and persist in disbelief despite clear signs and warnings face Hell as a consequence of their decision.

Surah Al-Baqarah (2:24): "But if you do not – and you will never be able to – then fear the Fire, whose fuel is men and stones, prepared for the disbelievers."

Surah Al-A'raf (7:179): "And We have certainly created for Hell many of the jinn and mankind. They have hearts with which they do not understand, eyes with which they do not see, and ears with which they do not hear. They are like livestock; rather, they are more astray. It is they who are the heedless."

In these verses, Hell is portrayed as the destination for those who knowingly and willfully turn away from Allah's message after receiving ample guidance.

A Test of Free Will and Choice

Life is seen as a test in Islam. Allah created human beings and gave them free will, allowing them to choose between good and evil. Hell is part of that test because it represents the consequence of persisting in wrongdoing and disbelief. The existence of Hell serves as a reminder that the choices made in this life have eternal consequences.

Surah Al-Insan (76:3): "Indeed, We guided him to the way, be he grateful or be he ungrateful."

Surah Al-Kahf (18:29): "And say, 'The truth is from your Lord, so whoever wills - let him believe; and whoever wills - let him disbelieve.' Indeed, We have prepared for the wrongdoers a fire whose walls will surround them."

These verses emphasize that people have the freedom to choose, but that choice comes with responsibility. Those who persist in evil or disbelief will face Hell as a result of their decisions.

A Warning and Motivation to Avoid Sin

Hell is frequently mentioned in the Quran to serve as a stern warning to those who might be inclined toward sinful behavior or disbelief. It acts as a deterrent to guide people toward righteousness, urging them to reflect on the consequences of their actions and seek forgiveness.

Surah Al-Muddathir (74:40-42): "In Gardens, questioning each other about the criminals: 'What put you into Saqar (Hell)?' They will say, 'We were not of those who prayed, nor did we feed the poor.'"

This dialogue shows how Hell is used as a reminder to motivate people to adhere to their moral and religious duties, such as prayer and charity.

A Manifestation of Allah’s Justice

While Allah is often described as Ar-Rahman (The Most Merciful) and Ar-Rahim (The Most Compassionate), He is also Al-Adl (The Just). Hell is a manifestation of Allah’s perfect justice, ensuring that those who commit evil and oppress others without repentance are held accountable for their actions.

Surah Al-A’raf (7:41): "For them [the evildoers], Hell is a bed, and over them, coverings [of fire]. And thus do We recompense the wrongdoers."

Justice is a fundamental attribute of Allah, and Hell serves as the final consequence for those who reject His justice and guidance throughout their lives.

A Call for Repentance and Seeking Forgiveness

Even though Hell is described as a severe punishment, the Quran is also filled with verses that emphasize Allah's mercy and the opportunity for repentance. Allah gives people ample chances to repent, seek forgiveness, and correct their ways.

Surah Az-Zumar (39:53): "Say, 'O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.'"

The existence of Hell encourages individuals to seek Allah's mercy and forgiveness, motivating them to turn away from wrongdoing before it’s too late.

Conclusion:

Allah created Hell as a place of accountability, justice, and consequence for those who knowingly reject His guidance and persist in evil. It serves as a warning to humanity, encouraging us to live righteously, obey divine guidance, and seek Allah's forgiveness. While Hell is a severe and terrifying reality, the Quran also emphasizes Allah’s mercy, offering many opportunities for repentance and salvation. Hell is not meant to be a destination for everyone but is reserved for those who, after receiving clear guidance, deliberately choose to reject God's message and act in ways that harm themselves and others.

Hell for Evildoers And Hell for Those Who Reject Their Creator

Hell (Jahannam) is described as a place of punishment for evildoers, those who reject their Creator (God), and those who persist in disobedience and sin. The Quran provides vivid descriptions of Hell as a place of torment, emphasizing that it is the final destination for those who turn away from Allah's guidance and commit acts of disbelief, injustice, and rebellion.

Hell for Evildoers:

Hell is a consequence for those who live in sin and transgression, persistently committing wrong against others, violating divine laws, and refusing to repent.

Surah Al-Mutaffifin (83:14-16):
"No! Rather, the stain has covered their hearts of that which they were earning. No! Indeed, from their Lord, that Day, they will be partitioned. Then indeed, they will [enter and] burn in Hellfire."
This verse highlights that those who consistently sin and turn away from Allah will face the consequences of their deeds.

Surah Al-Ghashiyah (88:4-7):
"In a blazing fire, they will be thrown. They will be given to drink from a boiling spring. They will have no food except from a bitter, thorny plant."
This verse describes some of the torments that await those in Hell.

Hell for Those Who Reject Their Creator:

Hell is also the abode of those who reject Allah, deny His existence, or associate others with Him (shirk). Disbelief in Allah, refusal to submit to His guidance, and turning away from the truth are major reasons for entering Hell.

Surah Al-Baqarah (2:39):
"But those who disbelieve and deny Our signs—those will be companions of the Fire; they will abide therein eternally."
This verse warns of the eternal consequences of disbelief and rejection of Allah's signs and revelations.

Surah Al-A'raf (7:40-41):
"Indeed, those who deny Our verses and are arrogant toward them—the gates of Heaven will not be opened for them, nor will they enter Paradise until a camel enters into the eye of a needle. And thus do We recompense the criminals. They will have from Hell a bed, and over them coverings [of fire]. And thus do We recompense the wrongdoers."
Those who reject Allah’s message and are arrogant in their disbelief are promised severe consequences in Hell.

Repentance and Mercy:

However, Islam emphasizes that Allah is Most Merciful, and He offers people opportunities to repent and seek forgiveness. If someone sincerely repents and returns to Allah, even after sinning or rejecting Him, Allah's mercy is vast and can save them from Hell.

Surah Az-Zumar (39:53):
"Say, 'O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.'"

Conclusion:

In Islam, Hell is the final destination for those who commit evil deeds and reject God’s guidance. It is a place of severe punishment for disbelievers, evildoers, and those who turn away from their Creator. However, God’s mercy and forgiveness are always available to those who repent sincerely, even if they have sinned or strayed from the path of righteousness.

36–Does Allah Encourage the Common Ground Between the Religions in the Quran and Unite for a Good Cause?

Yes, the Quran emphasizes common ground between different religious communities and calls for unity in pursuing righteousness and good causes. Allah invites people of different faiths to come together on shared values, especially believing in one God and practicing good deeds. This common ground provides an opportunity for dialogue, cooperation, and promoting moral and ethical behavior.

Key Quranic Verses Highlighting Common Ground:

Surah Al-Imran (3:64):

"Say: O People of the Book! Come to a word that is equitable between us and you—that we will not worship except God and not associate anything with Him and not take one another as lords instead of God (Allah). But if they turn away, then say: Bear witness that we are Muslims [submitting to Him]."

This verse calls for unity on the fundamental belief in the oneness of God, urging the People of the Book (Jews and Christians) to come together on this common principle. It promotes a spirit of dialogue and mutual respect based on shared faith in the Creator.

Surah Al-Baqarah (2:62):

"Indeed, those who believed and those who were Jews or Christians or Sabeans—those [among them] who believed in God and the Last Day and did righteousness—will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve." ( On the day of Judgement )

This verse emphasizes that belief in God, the Last Day, and good deeds are central to righteousness. It shows that people of different faiths who follow these principles will find reward with Allah. It highlights a common foundation of faith and morality.

Surah Al-Mumtahanah (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 encourages Muslims to act with justice and kindness toward those of other faiths who are peaceful and not hostile toward Islam. It fosters the idea of cooperation and mutual respect for the sake of justice and righteousness.

Surah Al-Ma'idah (5:48):

"To each of you We prescribed a law and a way. If Allah had willed, He would have made you one nation [united in religion], but [He intended] to test you in what He has given you; so race to [all that is] good. To Allah is your return all together, and He will [then] inform you concerning that over which you used to differ."

Here, Allah acknowledges that different communities have been given different Sharia laws and paths, but the emphasis is on racing to do good deeds. Despite differences in religion, the focus is on cooperation for goodness and righteousness.

Conclusion:

The Quran calls for finding common ground between different religious communities, particularly in believing in one God and practicing righteousness. These verses encourage mutual respect, dialogue, and cooperation for the betterment of society and the promotion of good deeds. Islam values the importance of working together for justice, kindness, and moral causes, regardless of differences in religious affiliation.

37–Who are the Kafir, and How Does Allah describe them?

In Islam, the term kafir refers to someone who disbelieves in God and rejects His guidance. The word comes from the root word kafara, which means "to cover" or "to conceal." A kafir is someone who rejects or denies the truth of the Creator, whether through outright disbelief, refusal to accept God’s signs, or by associating others with God (shirk).

The Quran describes kafirs (disbelievers) in various ways, highlighting their characteristics, their actions, and the consequences of their disbelief.

Disbelievers in God and His Revelations

The primary meaning of kafir is someone who rejects the belief in God and denies His revelations.

Surah Al-Baqarah (2:6-7):
"Indeed, those who disbelieve—it is all the same for them whether you warn them or do not warn them—they will not believe. God has set a seal upon their hearts and upon their hearing, and over their vision is a veil. And for them is a great punishment."

This verse describes those who reject faith even after the message has been conveyed to them. Their hearts are sealed, and they are no longer receptive to guidance.

Surah Al-Baqarah (2:39):
"But those who disbelieve and deny Our signs—those will be companions of the Fire; they will abide therein eternally."
Here, the disbelievers are described as people who reject Allah's signs and face eternal consequences in Hell.

Arrogance and Rejection of Guidance

Kafirs are also described as being arrogant and willfully rejecting the truth, despite being given clear signs and guidance.

Surah Al-A'raf (7:36):
"But those who deny Our signs and are arrogant toward them—those are the companions of the Fire; they will abide therein eternally."

This verse highlights that arrogance often accompanies disbelief, leading to a refusal to submit to God’s guidance.

Surah An-Nisa (4:150-151):
"Indeed, those who disbelieve in God and His messengers and wish to discriminate between Allah and His messengers and say, 'We believe in some and disbelieve in others,' and wish to adopt a way in between—they are [in truth] disbelievers. And We have prepared a humiliating punishment for the disbelievers."

Disbelievers reject parts of the message and accept only what suits them, leading to apparent disbelief.

Associating Partners with Allah (Shirk)

A kafir is also someone who commits shirk (associating partners with Allah). This is considered one of the gravest forms of disbelief in Islam.

Surah An-Nisa (4:48):
"Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin."

This verse underlines that shirk (associating others with God) is an unforgivable sin if one dies without repentance.

Ingratitude and Rebellion

The Quran also uses the term kafir to refer to those who show ingratitude to Allah for His blessings, refusing to recognize His favors and rebelling against His commands.

Surah Ibrahim (14:34):
"And He gave you from all you asked of Him. And if you should count the favor of Allah, you could not enumerate them. Indeed, mankind is [generally] most unjust and ungrateful."

This verse uses kafir in the sense of being ungrateful for Allah's blessings and failing to acknowledge His favors.

Surah Al-Kahf (18:106):
"That is their recompense—Hell—for what they denied and [because] they took My signs and My messengers in ridicule."

Those who reject Allah’s signs and mock His messengers will face punishment in the Hereafter.

Hypocrisy and Disbelief

The Quran describes hypocrites (munafiqoon) as being disbelievers in reality, though they outwardly claim to be Muslims. Hypocrisy is a hidden form of disbelief.

Surah Al-Baqarah (2:8-10):
"And of the people are some who say, 'We believe in Allah and the Last Day,' but they are not believers. They [think to] deceive Allah and those who believe, but they deceive not except themselves and perceive [it] not. In their hearts is disease, so Allah has increased their disease; and for them is a painful punishment because they [habitually] used to lie."

Hypocrites claim to be believers, but their hearts conceal disbelief.

Consequences for the Kafir

The Quran consistently describes Hell (Jahannam) as the final destination for those who persist in disbelief and reject God’’s message.

Surah Al-Mulk (67:6):
"And for those who disbelieved in their Lord is the punishment of Hell, and wretched is the destination."

This verse emphasizes that Hell is a terrible destination for those who reject their Creator.

Surah Al-Baqarah (2:24):
"But if you do not—and you will never be able to—then fear the Fire, whose fuel is men and stones, prepared for the disbelievers."

This verse warns disbelievers of the punishment in Hell, which is prepared for those who reject Allah’s message.

Conclusion:

In the Quran, kafirs are described as those who reject faith in God, deny His signs, associate partners with Him (shirk), or persist in hypocrisy and arrogance. The term includes both disbelievers and those who are ungrateful for Allah’s blessings. The consequences for such rejection are severe, with Hell being the final destination for those who persist in disbelief and wrongdoing.

The Quran repeatedly calls upon humanity to believe in God, recognize His signs, and accept His messengers. For those who reject this guidance, the consequences are dire in the Hereafter, where they will face eternal punishment. 

In Islam, the term Kafir refers specifically to those who consciously reject or deny the truth of God (Allah) after the message has been made clear to them. It is important to note that non-Muslims are not automatically considered Kafir simply because they follow a different religion and Muslim sects are not labeled as Kafir based on differences in interpretation or practice.

The Quran emphasizes that Allah alone knows what is in people's hearts, and labeling others as "Kafir" without explicit knowledge is discouraged. It is crucial to approach differences with wisdom, respect, and understanding while striving for unity and dialogue within the Muslim community and with people of other faiths.

Surah Al-Baqarah (2:256):
"There is no compulsion in religion. The right course has become clear from the wrong."

This verse highlights the principle of free choice in faith and rejects the imposition of religious labels without understanding and context.