Dr.Muhammad Abid Noman
Islamic Academy, Plano

Certainly! Here are 15 major themes of the Holy Quran along with references in Arabic:

1: Tawheed (Oneness of God)

Surah Al-Ikhlas (112:1-4):

قُلْ هُوَ اللّٰهُ اَحَدٌ(1)اَللّٰهُ الصَّمَدُ(2)لَمْ یَلِدْ ﳔ وَ لَمْ یُوْلَدْ(3)وَ لَمْ یَكُنْ لَّهٗ كُفُوًا اَحَدٌ(4)

2: Prophethood

Surah Al-Anbiya (21:25):

وَ مَاۤ اَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَّسُوْلٍ اِلَّا نُوْحِیْۤ اِلَیْهِ اَنَّهٗ لَاۤ اِلٰهَ اِلَّاۤ اَنَا فَاعْبُدُوْنِ

3: Humanity and Morality 

Surah Al-Hujurat (49:13):

یٰۤاَیُّهَا النَّاسُ اِنَّا خَلَقْنٰكُمْ مِّنْ ذَكَرٍ وَّ اُنْثٰى وَ جَعَلْنٰكُمْ شُعُوْبًا وَّ قَبَآىٕلَ لِتَعَارَفُوْاؕ

4: Justice and Fairness

Surah An-Nisa (4:135):

یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا كُوْنُوْا قَوّٰمِیْنَ بِالْقِسْطِ شُهَدَآءَ لِلّٰهِ وَ لَوْ عَلٰۤى اَنْفُسِكُمْ اَوِ الْوَالِدَیْنِ وَ الْاَقْرَبِیْنَۚ

5: Day of Judgment

Surah Al-Zalzalah (99:7-8):

فَمَنْ یَّعْمَلْ مِثْقَالَ ذَرَّةٍ خَیْرًا یَّرَهٗﭤ(7)وَ مَنْ یَّعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا یَّرَهٗ

6: Mercy and Compassion

Surah Al-A’raf (7:156):

 وَٱكْتُبْ لَنَا فِى هَـٰذِهِ ٱلدُّنْيَا حَسَنَةًۭ وَفِى ٱلْـَٔاخِرَةِ إِنَّا هُدْنَآ إِلَيْكَ ۚ قَالَ عَذَابِىٓ أُصِيبُ بِهِۦ مَنْ أَشَآءُ ۖ وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍۢ ۚ

7: Divine Guidance and Wisdom

Surah Al-An’am (6:155):

وَ هٰذَا كِتٰبٌ اَنْزَلْنٰهُ مُبٰرَكٌ فَاتَّبِعُوْهُ وَ اتَّقُوْا لَعَلَّكُمْ تُرْحَمُوْنَ

8: Unity and Diversity

Surah Ar-Rum (30:22):

وَ مِنْ اٰیٰتِهٖ خَلْقُ السَّمٰوٰتِ وَ الْاَرْضِ وَ اخْتِلَافُ اَلْسِنَتِكُمْ وَ اَلْوَانِكُمْؕ-اِنَّ فِیْ ذٰلِكَ لَاٰیٰتٍ لِّلْعٰلِمِیْنَ

9: Freedom of Choice and Responsibility

Surah Al-Insan (76:3):

اِنَّا هَدَیْنٰهُ السَّبِیْلَ اِمَّا شَاكِرًا وَّ اِمَّا كَفُوْرًا

10: Patience and Perseverance

Surah Al-Baqarah (2:153):

یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوا اسْتَعِیْنُوْا بِالصَّبْرِ وَ الصَّلٰوةِؕ-اِنَّ اللّٰهَ مَعَ الصّٰبِرِیْنَ

11: Family and Relationships 

Surah Ar-Rum (30:21):

وَ مِنْ اٰیٰتِهٖۤ اَنْ خَلَقَ لَكُمْ مِّنْ اَنْفُسِكُمْ اَزْوَاجًا لِّتَسْكُنُوْۤا اِلَیْهَا وَ جَعَلَ بَیْنَكُمْ مَّوَدَّةً وَّ رَحْمَةًؕ

12: Stewardship and Responsibility

Surah Al-An’am (6:165):

وَ هُوَ الَّذِیْ جَعَلَكُمْ خَلٰٓىٕفَ الْاَرْضِ وَ رَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجٰتٍ لِّیَبْلُوَكُمْ فِیْ مَاۤ اٰتٰىكُمْؕ-اِنَّ رَبَّكَ سَرِیْعُ الْعِقَابِ ﳲ وَ اِنَّهٗ لَغَفُوْرٌ رَّحِیْمٌ

13: Hope and Optimism

Surah Az-Zumar (39:53):

قُلْ یٰعِبَادِیَ الَّذِیْنَ اَسْرَفُوْا عَلٰۤى اَنْفُسِهِمْ لَا تَقْنَطُوْا مِنْ رَّحْمَةِ اللّٰهِؕ-اِنَّ اللّٰهَ یَغْفِرُ الذُّنُوْبَ جَمِیْعًاؕ

14: Knowledge and Wisdom

Surah Al-Mujadila (58:11):

 یَرْفَعِ اللّٰهُ الَّذِیْنَ اٰمَنُوْا مِنْكُمْۙ-وَ الَّذِیْنَ اُوْتُوا الْعِلْمَ دَرَجٰتٍؕ

15: Resilience and Faith

Surah Al-Anfal (8:46):

وَ اَطِیْعُوا اللّٰهَ وَ رَسُوْلَهٗ وَ لَا تَنَازَعُوْا فَتَفْشَلُوْا وَ تَذْهَبَ رِیْحُكُمْ وَ اصْبِرُوْاؕ-اِنَّ اللّٰهَ مَعَ الصّٰبِرِیْنَ

These themes are recurrent throughout the Quran, guiding individuals on matters of faith, morality, society, and personal conduct.

1: Tawheed (Oneness of Allah)

From the basic tenets of Islam, the most important and primary one is the doctrine of Tawheed (monotheism, i.e. the belief in only one God). Tawheed is the origin and root of all beliefs. Just as a tree survives not because of a branch, but because of its roots, similarly, one cannot become a Muslim without believing in Tawheed. Allah Almighty has clearly declared that those who believe in more than one god are disbelievers:

لَقَدْ كَفَرَ الَّذِیْنَ قَالُـوْۤا اِنَّ اللّٰهَ ثَالِثُ ثَلٰثَةٍۘ-وَ مَا مِنْ اِلٰهٍ اِلَّاۤ اِلٰهٌ وَّاحِدٌؕ-وَ اِنْ لَّمْ یَنْتَهُوْا عَمَّا یَقُوْلُوْنَ لَیَمَسَّنَّ الَّذِیْنَ كَفَرُوْا مِنْهُمْ عَذَابٌ اَلِیْمٌ

Indeed are disbelievers those who say, ‘Indeed Allah is the third from amongst the three gods.’ And there is no god except the One God (Allah), and if they do not abstain from what they are saying; so, those amongst them who will die as disbelievers, a painful punishment will definitely reach them.

(Surah Al-Maa’idah, Verse 73)

Tawheed is the first means for the acceptance of all of a person’s good deeds and good morals. In the Holy Quran, the deeds of those who deny the doctrine of Tawheed are described as like being ashes that are blown away by the wind leaving no sign or trace behind whatsoever. In this regard, Allah Almighty says:

مَثَلُ الَّذِیْنَ كَفَرُوْا بِرَبِّهِمْ اَعْمَالُهُمْ كَرَ مَادِ ﹰ اشْتَدَّتْ بِهِ الرِّیْحُ فِیْ یَوْمٍ عَاصِفٍؕ-لَا یَقْدِرُوْنَ مِمَّا كَسَبُوْا عَلٰى شَیْءٍؕ-ذٰلِكَ هُوَ الضَّلٰلُ الْبَعِیْدُ

The state of those who disbelieve in their Lord is such that their deeds are like ash, upon which a strong blast of wind came on a stormy day; they got nothing from all that they earned; this is deep misguidance.

(Surah Ibraheem, Verse 18)

The importance of Tawheed can also be gauged from the fact that all heavenly religions are based on Tawheed. All the Prophets (علیہم السلام) were sent to preach this very doctrine of Tawheed, as Allah Almighty says:

وَ مَاۤ اَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَّسُوْلٍ اِلَّا نُوْحِیْۤ اِلَیْهِ اَنَّهٗ لَاۤ اِلٰهَ اِلَّاۤ اَنَا فَاعْبُدُوْنِ

And We did not send any Messenger before you but We would reveal to him that, ‘There is no god except Me; hence, only worship Me.’

(Surah Al-Ambiya, Verse 25)

What is Tawheed?

Tawheed means: to believe that the Being of Allah Almighty is exalted above having partners associated with Him in His Being and Attributes, in other words, not believing in anyone to be God like Allah Almighty is. Knowledge, Hearing, Sight, etc. are the Divine Attributes of Allah Almighty. The one who believes that someone else is a partner in these Divine Attributes is a polytheist.

Sayyiduna ‘Allamah Ibrahim Ibn Muhammad Baajuri says, ‘Allah Almighty is uniquely One in His Being and Attributes, i.e. there is no-one like Him in His Being and Attributes. Oneness in Being means that He is exalted above being composed of parts. Oneness in Attributes means that each Attribute (such as Knowledge or Power) is exalted above being plural, like the Attribute of Power being two or more, or the Attribute of Knowledge being two or more. In the same way, oneness in Divine Actions means that there is no partner or helper in the Actions of Allah Almighty.

Difference between Tawheed and Shirk

Here, the following questions may arise in someone’s mind, ‘Since Knowledge is an Attribute of Allah Almighty, if somebody else knows, would it constitute Shirk? Hearing and Sight are Attributes of Allah Almighty, so if the attributes of hearing and seeing are affirmed for someone else, will it also constitute Shirk? In the same way, the attribute of Living is an Attribute of Allah Almighty, so if someone else is referred to as living, will the one who says it becomes a polytheist?

Answer: Everyone believes in Allah’s attribute of Life and all those who have been given the attribute of life by Allah عزوجل are indeed alive as well, so we accept the attribute of life for ourselves and we also believe in Allah’s attribute of Life. The reason for this is that the Attribute of Life that we believe in for Allah عزوجل is completely different from the life that we affirm for ourselves or anyone else, because Allah عزوجل is the One who gave us life, whereas no one gave Allah عزوجل His Attribute of Life; our life is temporary and has been given to us by Him, whilst the Life of Allah عزوجل is not temporary, and nor is it given or limited; and the Life of Allah عزوجل is everlasting, whereas our life is limited and mortal. Through these distinctions, Shirk is negated. If you apply the same concepts to the rest of the issues (hearing, sight, etc.), the matter becomes clear.’

There is only one God

When there cannot be two kings in one city because each one of them would wish for superiority and dominance over the other, as rival kings and rulers always do – then how can this universe, which is like a city, be under the dominion of two gods? Therefore, it is not at all possible for there to be two gods in this universe. There is only one Divine Lord of all the worlds and He is Allah Almighty. This is indicated in the Holy Quran as follows:

مَا اتَّخَذَ اللّٰهُ مِنْ وَّلَدٍ وَّ مَا كَانَ مَعَهٗ مِنْ اِلٰهٍ اِذًا لَّذَهَبَ كُلُّ اِلٰهٍۭ بِمَا خَلَقَ وَ لَعَلَا بَعْضُهُمْ عَلٰى بَعْضٍؕ-سُبْحٰنَ اللّٰهِ عَمَّا یَصِفُوْنَ

Allah did not take any child, nor is there any other god with Him; if it was so, each god would have taken away his creation, and each one would certainly seek superiority over the other. Purity is to Allah from those things which they fabricate.

(Surah Al-Mu’minoon, Verse 91)

In another place, Allah Almighty said:

وَ قَالَ اللّٰهُ لَا تَتَّخِذُوْۤا اِلٰهَیْنِ اثْنَیْنِۚ-اِنَّمَا هُوَ اِلٰهٌ وَّاحِدٌۚ-فَاِیَّایَ فَارْهَبُوْنِ

And Allah has proclaimed, ‘Do not take two gods. Indeed, He is the only One God; so, fear only Me.’

(Surah An-Nahl, Verse 51)

Categories of Tawheed

There are three types of Tawheed:

1:Tawheed al-Rububiyyah (Oneness of Divine Lordship)

2:Tawheed al-Uluhiyyah (Oneness of Divinity)

3: Tawhid al-Asma wa’l-Sifat (Oneness of the Divine Names and Attributes).

What is Tawheed al-Rububiyyah?

Tawhid al-Rububiyyah (Oneness of Divine Lordship): means believing in Allah as One and Unique with regard to His actions such as creation, sovereignty, control, giving life and death, and so on.

Whoever believes that there is any creator other than Allah or any sovereign controlling this universe and disposing of its affairs other than Allah has denied this aspect of Tawhid and disbelieved in Allah.

The kuffar of old accepted this aspect of Tawhid in general terms, although they differed with regard to some of its details. The evidence that they used to accept this is to be found in several verses of the Quran such as the following (interpretation of the meaning):

“And if you were to ask them: ‘Who has created the heavens and the earth and subjected the sun and the moon?’ they will surely reply: ‘Allah.’ How then are they deviating (as polytheists and disbelievers)?” [al-‘Ankabut 29:61]

“And if you were to ask them: ‘Who sends down water (rain) from the sky, and gives life therewith to the earth after its death?’ they will surely reply: ‘Allah.’ Say: ‘All the praises and thanks be to Allah!’ Nay, most of them have no sense” [al-‘Ankabut 29:63]

“And if you ask them who created them, they will surely say: ‘Allah.’ How then are they turned away (from the worship of Allah Who created them)?” [al-Zukhruf 43:87]

In these verses, Allah states that the kuffar affirm that He is the Creator, Sovereign, and Controller, but despite that, they do not worship Him alone (Tawhid of worship), which points to the graveness of their wrongdoing and lies, and the weakness of their reasoning. For if there is One Who is described in such terms, none should be worshipped except Him Alone and none should be described as being one and unique except Him; may He be glorified above those that they associate with Him.

So whoever affirms this Tawhid in the true sense must inevitably also affirm the Oneness of Allah’s Divinity (Tawhid al-Uluhiyyah)

What is Tawheed al-Uluhiyyah?

Tawhid al-Uluhiyyah means devoting all acts of worship, both inward and outward, in word and deed, to Allah Alone, and not worshipping anything or anyone other than Allah, no matter who he is. Allah says (interpretation of the meaning):

“And your Lord has decreed that you worship none but Him” [al-Isra 17:23]

“Worship Allah and join none with Him (in worship)” [al-Nisa 4:36]

It may be described as devoting all one’s actions to Allah Alone.

It is called Tawhid al-Uluhiyyah because it is based on ta-Allah lillah which is worship and devotion of Allah accompanied by love and veneration.

It is also called Tawhid al-‘Ibadah (oneness of worship) because it means that a person worships Allah by doing what He has commanded and avoiding that which He has forbidden.

It is also called Tawhid al-Talab wa’l-Qasd wa’l-Iradah (Oneness of goal, purpose and will) because it means that a person does not seek anything except the Face of Allah, so he worships Him sincerely.

This is the kind of Tawhid concerning which people went astray, which is why the prophets were sent and the Books were revealed. This is the purpose for which the universe was created and laws were prescribed. Concerning this, disputes arose between the prophets and their peoples, so the stubborn were doomed and the believers were saved.

Whoever goes astray with regard to this Tawhid, such as devoting some of his worship to someone other than Allah, has gone beyond the pale of Islam and drifted away from true belief. May Allah protect us from that.

What is Tawhid al-Asma wa’l-Sifat?

With regard to Tawhid al-Asma wa’l-Sifat (Oneness of the Divine Names and Attributes), this means affirming the names and attributes of Allah and believing that there is none like unto Allah in His names and attributes.

Principles of Tawhid al-Asma wa’l-Sifat

This Tawhid is based on two principles:

1: Affirmation: i.e., affirming that which Allah has affirmed for Himself in His Book or that His Prophet (peace and blessings of Allah be upon him) has affirmed of His beautiful names and sublime attributes in a manner that suits the Majesty and Greatness of Allah, without distorting them, twisting their meanings, denying their reality or discussing how they are.

2 : Denial: i.e., denying that Allah has any faults and denying any shortcomings that He has denied Himself. The evidence for that is the words of Allah (interpretation of the meaning):

“There is nothing like Him, and He is the All-Hearer, the All-Seer” [al-Shura 42:11]

So He has denied that He bears any resemblance to His creation, and affirmed that He has attributes of perfection in a manner that befits Him, may He be glorified.

2: Prophethood

The concept of prophethood is found in the three great monotheistic religions of Christianity, Judaism, and Islam. In Islam, however, it has a special status and significance.

According to Islam, Allah created man to worship Him and to lead a virtuous life based on His teachings and guidance. But how can man know and fulfill his role and the purpose of his existence if he does not receive clear and practical instructions of what Allah wants him to do? The existence of prophethood, by which Allah sent a prophet to every nation to reveal His message in terms that the people could understand, has answered this question most effectively

One might ask: How were the prophets chosen and which individuals were so honored?

Prophethood is Allah’s blessing and a favor that is bestowed on an individual chosen by Him to convey His message. From studying the lives of the prophets that have appeared, we notice several characteristics:

1. He is the best person in his community as regards morality and intellectual ability This is necessary, for a prophets life serves as a model for his followers. His personality should not drive people away from his message, but rather inspire them to accept it and to transform their own lives. After receiving the message, he is infallible on all matters dealing with the revelation. Although he might commit some small mistakes, but not in any matter that concerns the revelation, he cannot commit a sin.

2. He is supported by miracles, which derive from the power and permission of Allah and not of the prophet himself, to prove that he is not an impostor. Such miracles are direct challenges to the powers that be, for they do not follow the rules laid down by the experts in the affected field or activity By way of illustration, let us review some of the miracles recorded in the Old Testament, the New testament, and the Qur’an.

Musa (as) Egyptian contemporaries excelled in magic. Thus his major miracle was to defeat the best magicians that the society could offer. Isa (as) contemporaries were skilled physicians, and so he raised the dead and cured those suffering from incurable diseases. Muhammad (SAW) contemporaries were known for their eloquence and magnificent poetry. Therefore Muhammad (SAW) major miracle was the Qur’an, which no poet could imitate or surpass, despite their repeated and vigorous efforts to do so.

All previous miracles were limited to a specific people living at a specific time. This is not the case with the Qur’an, however, for this miracle is universal and everlasting. Although previous generations actually witnessed it, all future generations w 11 continue to witness its miraculous nature in term of its style, content, and spiritual impact and message. This ability of the Qur’an to rise above the limits imposed by time and space on all other miracles proves its divine origin.

3. Every prophet states clearly that what he receives comes from Allah and that it is for the well-being of humanity. He confirms what was revealed previously and what may be revealed by a future prophet, for his task is to convey the message entrusted to him by Allah. Thus the revealed message is always the same in essence and purpose-it cannot deviate from prior or future revelations.

Prophets are necessary for conveying God’s instructions and guidance to mankind. Without this knowledge, we would be unable to answer the fundamental questions of our existence: Why were we created? What happens after death? Is there an afterlife? Are we accountable for our actions? Is there any future reward or punishment for what we do? What about Allah, His angels, heaven, and hell? Each of these questions, and all others, are answered in the revelation brought by the prophet. But in order for his community to believe and accept them, the prophet must be brought by individuals who have attained a position of trust and respect among their people. This is why he must be morally and intellectual superior to his contemporaries.

Based on this understanding, Muslims reject some of the stones found in the Old Testament concerning the prophets. For example: the prophet Lot engaging in fornication-with his own daughters when drunk, or the prophet David sending one of his military leaders to his death so that he could marry his wife. it is inconceivable to Muslims that a prophet of Allah could do such things.

Prophets are also miraculously supported by God and instructed by Him to affirm the continuity of His message. In brief, the divine revelation consists of the following information:

a) A clear concept of God, His attributes and creation, and what should and should not be ascribed to Him.

b) A clear idea about the unseen world, angels and jinn (spirits), paradise and hell.

c) Why has God created us? What does He want from us? Will we be rewarded (or punished) for obeying (or disobeying) Him?

d) A clear explanation of how to order our societies according to His will. This involves the implementation of a law that, when applied correctly and honestly, will bring about a happy and ideal society.

As we have seen in the above discussion, there is no substitute for prophets. Despite the tremendous and impressive advancements of modern science, even it cannot provide authentic information about the supernatural world or provide guidance. Its very nature, which is too materialistic and limited, precludes it from serving this purpose. Mystic experience is also unsuitable, for it is too subjective and, frequently, too misleading.

Now one might ask: How many prophets has Allah sent to humanity? Although we cannot answer this question definitively, some Muslim scholars place the number at two hundred forty thousand. We are only sure of what is clearly mentioned in the Qur’an:

وَ لَقَدْ بَعَثْنَا فِیْ كُلِّ اُمَّةٍ رَّسُوْلًا اَنِ اعْبُدُوا اللّٰهَ وَ اجْتَنِبُوا الطَّاغُوْتَۚ-فَمِنْهُمْ مَّنْ هَدَى اللّٰهُ وَ مِنْهُمْ مَّنْ حَقَّتْ عَلَیْهِ الضَّلٰلَةُؕ-فَسِیْرُوْا فِی الْاَرْضِ فَانْظُرُوْا كَیْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِیْنَ

And We certainly sent into every nation a messenger, [saying], “Worship Allah and avoid Taghut.” And among them were those whom Allah guided, and among them were those upon whom error was [deservedly] decreed. So proceed through the earth and observe how was the end of the deniers.

SURAH AN-NAHL AYAT 36

The Qur’an mentions twenty-five prophets by name (i.e., Noah, Ibraheem, Musa, Isa, and Muhammad (SAW), who are considered the greatest of all the prophets)

Muslims are required to believe in and to respect all of the messengers of Allah without exception. Since all the prophets come from the same God and for the same purpose-to lead humanity to Allah-belief in them all is essential and logical. If some are accepted and others are rejected, it is due to the individual’s misunderstanding of the prophet’s role or of racial (or other) bias.

The Muslims are unique in considering belief in all of the prophets of God to be an article of faith. The Jews reject Isa (as) and Muhammad (saw); the Christians reject Muhammad (saw) and, in reality, reject Musa (as) because they do not abide by his laws. The Muslims accept them all as messengers of God who brought guidance to mankind. However, this acceptance is characterized with a degree of caution, for the Qur’an and the Prophet states the revelation conveyed by those prophets has been distorted and corrupted by those who received it. We read in the Qur’an:

قُوْلُوْۤا اٰمَنَّا بِاللّٰهِ وَ مَاۤ اُنْزِلَ اِلَیْنَا وَ مَاۤ اُنْزِلَ اِلٰۤى اِبْرٰهٖمَ وَ اِسْمٰعِیْلَ وَ اِسْحٰقَ وَ یَعْقُوْبَ وَ الْاَسْبَاطِ وَ مَاۤ اُوْتِیَ مُوْسٰى وَ عِیْسٰى وَ مَاۤ اُوْتِیَ النَّبِیُّوْنَ مِنْ رَّبِّهِمْۚ-لَا نُفَرِّقُ بَیْنَ اَحَدٍ مِّنْهُمْ٘-وَ نَحْنُ لَهٗ مُسْلِمُوْنَ

Say (O Muslims), we believe in Allah and that which is revealed to us and that which was revealed to Ibraheem and Ismaeel, and Ishaq and yaqoob, and their children, and that which Musa and Isa received and that the prophets received from their Lord. We maize no distinction between any of them and unto Him we have surrendered.

SURAH AL-BAQARAH AYAT 136

The Qur’an tells the Muslims that this is the true and impartial belief. If other nations share this belief, it means that they are on the right track. If they do not share this belief, it means that they are following their own whims and biases. The Qur’an says:

And if they believe in what you believe, then are they rightly guided. But if they turn away, then they are in disunity, and Allah will suffice you against them. He is the Hearer; the Knower: This is Gods religion and Who is better than God in religion?

فَاِنْ اٰمَنُوْا بِمِثْلِ مَاۤ اٰمَنْتُمْ بِهٖ فَقَدِ اهْتَدَوْاۚ-وَ اِنْ تَوَلَّوْا فَاِنَّمَا هُمْ فِیْ شِقَاقٍۚ-فَسَیَكْفِیْكَهُمُ اللّٰهُۚ-وَ هُوَ السَّمِیْعُ الْعَلِیْمُ صِبْغَةَ اللّٰهِۚ-وَ مَنْ اَحْسَنُ مِنَ اللّٰهِ صِبْغَةً٘-وَّ نَحْنُ لَهٗ عٰبِدُوْنَ

(Surah Baqrah:137-138)

Two important points need to be clarified about the roles of Isa (as) and Muhammad (SAW), as they are usually misunderstood and distorted. In the case of Isa (as), the Qur’an rejects completely the Christian assertion of his divinity and his status of the “son” of God. It also states that the unusual circumstances of his birth-without a father-does not make him a “son” of God, for if this logic were followed to its logical conclusion, Adam, who had no father and no mother, would be greater than Isa, for:

اِنَّ مَثَلَ عِیْسٰى عِنْدَ اللّٰهِ كَمَثَلِ اٰدَمَؕ-خَلَقَهٗ مِنْ تُرَابٍ ثُمَّ قَالَ لَهٗ كُنْ فَیَكُوْنُ

Truly the likeness of Jesus, in God’s sight, is as Adam’s likeness; He created him of dust, then said unto him, “Be,” and he was.

(Surah Al-Imran: 59)

Like other prophets, Isa (as) performed miracles: he raised the dead and cured the blind and the lepers. He also made it perfectly clear that these miracles were done by God, not by him. But his message was distorted, because; it was not recorded in his presence and under his direction, but only about one hundred years after his death.

According to the Qur’an, Isa (as) was sent to the children of Israel to confirm the Torah of Musa and to bring glad tidings of a final messenger who would come after him:

وَ اِذْ قَالَ عِیْسَى ابْنُ مَرْیَمَ یٰبَنِیْۤ اِسْرَآءِیْلَ اِنِّیْ رَسُوْلُ اللّٰهِ اِلَیْكُمْ مُّصَدِّقًا لِّمَا بَیْنَ یَدَیَّ مِنَ التَّوْرٰىةِ وَ مُبَشِّرًۢا بِرَسُوْلٍ یَّاْتِیْ مِنْۢ بَعْدِی اسْمُهٗۤ اَحْمَدُؕ-فَلَمَّا جَآءَهُمْ بِالْبَیِّنٰتِ قَالُوْا هٰذَا سِحْرٌ مُّبِیْنٌ

And when Isa son of Mariam said, Children of Israel, I am indeed the Messenger to you, confirming the Torah that is before me, and giving good tidings of a Messenger who shall come after me, whose name shall be the praised one.

(Surah As-Saffat:6)

(the underlined portion is the translation of Ahmad, which is also a name of the Prophet Muhammad).

However, the majority of the Jews rejected his ministry and plotted against his life. The Qur’anic account of his death differs from the one found in the New Testament: he was not killed or crucified, but rather was raised to heaven by God. It is also implied that Isa will return one day and that all of the Christians and Jews will believe in him before he dies. This is also supported by authentic sayings of the Prophet Muhammad.

Muhammad (saw), the last prophet of God, was born in Makkah in the sixth century CE. Until the age of forty, he was known as a man of excellent character and cultured manners. These characteristics earned for him the nickname of al-Amin (The Trustworthy). There were no prior indications that Allah had chosen him to be His last messenger. Once he was entrusted with this task, however, he began calling his idol-worshipping people to Islam. The revelation was recorded during his lifetime in writing and in the memory of his followers. The care taken to preserve each revelation as it was transmitted by the Prophet ensured that it would reach future generations in an uncorrupted form. As Allah has stated that the Qur’an would be preserved accurately, it is the source of divine guidance for all time, and the Prophet Muhammad is His final prophet.

3: Humanity and Morality

The Holy Quran, the central religious text of Islam, provides profound insights into humanity and morality, offering guidance on the conduct and ethical principles governing human behavior. It addresses various aspects of human nature, relationships, and societal responsibilities.

Humanity in the Quran

Creation and dignity:

The Quran emphasizes the creation of humanity by Allah, stating that every individual is created with purpose and dignity. The Holy Quran highlights Allah’s role as the creator of life:

الَّذِیْ خَلَقَ الْمَوْتَ وَ الْحَیٰوةَ لِیَبْلُوَكُمْ اَیُّكُمْ اَحْسَنُ عَمَلًاؕ-وَ هُوَ الْعَزِیْزُ الْغَفُوْرُ

“He who created death and life to test you [as to] which of you is best in deed – and He is the Exalted in Might, the Forgiving.”

Surah Al-Mulk (Chapter 67, Verse 2)

Unity and Diversity:

The Quran acknowledges the diversity of humanity, stating that people are created into different nations and tribes to foster understanding and mutual learning. Surah Al-Hujurat underscores the value of diversity:

یٰۤاَیُّهَا النَّاسُ اِنَّا خَلَقْنٰكُمْ مِّنْ ذَكَرٍ وَّ اُنْثٰى وَ جَعَلْنٰكُمْ شُعُوْبًا وَّ قَبَآىٕلَ لِتَعَارَفُوْاؕ-اِنَّ اَكْرَمَكُمْ عِنْدَ اللّٰهِ اَتْقٰىكُمْؕ-اِنَّ اللّٰهَ عَلِیْمٌ خَبِیْرٌ

“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.”

Surah Al-Hujurat (Chapter 49, Verse 13)

Justice and Compassion:

Humanity in the Quran is deeply rooted in justice and compassion. Surah Al-Maida emphasizes the importance of justice, even if it goes against personal interests:

یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا كُوْنُوْا قَوّٰمِیْنَ لِلّٰهِ شُهَدَآءَ بِالْقِسْطِ٘-وَ لَا یَجْرِمَنَّكُمْ شَنَاٰنُ قَوْمٍ عَلٰۤى اَلَّا تَعْدِلُوْاؕ-اِعْدِلُوْا- هُوَ اَقْرَبُ لِلتَّقْوٰى٘

“O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness.”

(Surah Al-Maidah Versde:8)

Mercy and Kindness: The Quran emphasizes mercy and kindness toward fellow beings. Surah Al-Isra highlights the need for compassion:

وَ لَقَدْ كَرَّمْنَا بَنِیْۤ اٰدَمَ وَ حَمَلْنٰهُمْ فِی الْبَرِّ وَ الْبَحْرِ وَ رَزَقْنٰهُمْ مِّنَ الطَّیِّبٰتِ وَ فَضَّلْنٰهُمْ عَلٰى كَثِیْرٍ مِّمَّنْ خَلَقْنَا تَفْضِیْلًا

“And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference.”

Surah Al-Isra (Chapter 17, Verse 70)

Morality in Quran:

Taqwa (God-consciousness): The Quran encourages Taqwa, which involves mindfulness of Allah and righteousness in all actions. Surah Al-Baqarah outlines characteristics of righteous conduct:

لَیْسَ الْبِرَّ اَنْ تُوَلُّوْا وُجُوْهَكُمْ قِبَلَ الْمَشْرِقِ وَ الْمَغْرِبِ وَ لٰـكِنَّ الْبِرَّ مَنْ اٰمَنَ بِاللّٰهِ وَ الْیَوْمِ الْاٰخِرِ وَ الْمَلٰٓىٕكَةِ وَ الْكِتٰبِ وَ النَّبِیّٖنَۚ-وَ اٰتَى الْمَالَ عَلٰى حُبِّهٖ ذَوِی الْقُرْبٰى وَ الْیَتٰمٰى وَ الْمَسٰكِیْنَ وَ ابْنَ السَّبِیْلِۙ-وَ السَّآىٕلِیْنَ وَ فِی الرِّقَابِۚ

“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 wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves.”

Surah Al-Baqarah (Chapter 2, Verse 177)

Ethical Principles: The Quran lays down ethical principles governing personal behavior and interactions. Surah Al-Hujurat emphasizes avoiding suspicion, backbiting, and mockery while fostering brotherhood:

یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا لَا یَسْخَرْ قَوْمٌ مِّنْ قَوْمٍ عَسٰۤى اَنْ یَّكُوْنُوْا خَیْرًا مِّنْهُمْ وَ لَا نِسَآءٌ مِّنْ نِّسَآءٍ عَسٰۤى اَنْ یَّكُنَّ خَیْرًا مِّنْهُنَّۚ-وَ لَا تَلْمِزُوْۤا اَنْفُسَكُمْ وَ لَا تَنَابَزُوْا بِالْاَلْقَابِؕ

“O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] nicknames.”

Surah Al-Hujurat (Chapter 49, Verses 11-12)

Stewardship and Responsibility:
The Quran highlights humanity’s responsibility as stewards of the earth and emphasizes accountability. Surah Al-A’raf (Chapter 7, Verse 31) stresses the importance of responsible behavior:

یٰبَنِیْۤ اٰدَمَ خُذُوْا زِیْنَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَّ كُلُوْا وَ اشْرَبُوْا وَ لَا تُسْرِفُوْا ۚ-اِنَّهٗ لَا یُحِبُّ الْمُسْرِفِیْنَ

“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.”

In summary, the Quran serves as a comprehensive guide for humanity and morality, emphasizing compassion, justice, mercy, and ethical conduct in all aspects of life. It provides a framework for righteous living, fostering harmony and compassion among individuals and societies.

4: Justice and Fairness

Justice and fairness are fundamental principles expounded upon extensively in the Holy Quran, serving as cornerstones in Islamic ethics and societal conduct. The Quran elucidates the concept of justice, emphasizing its paramount importance in personal, social, and judicial domains.

The Quran underscores the paramount importance of justice in numerous verses. It emphasizes fairness in dealings, regardless of personal inclinations or affiliations. For instance, Surah An-Nisa (4:135) proclaims:

یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا كُوْنُوْا قَوّٰمِیْنَ بِالْقِسْطِ شُهَدَآءَ لِلّٰهِ وَ لَوْ عَلٰۤى اَنْفُسِكُمْ اَوِ الْوَالِدَیْنِ وَ الْاَقْرَبِیْنَۚ

“O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives.”

Surah al-Nisa (4:135)

This verse encapsulates the essence of justice in Islam, urging individuals to uphold fairness even if it means standing against one’s own interests or those of loved ones. This demonstrates the overarching principle that justice transcends personal biases and relationships.

Equity and Fairness:

Equity and fairness are intertwined with justice in Islam. The Quran promotes fairness in interactions, ensuring equitable distribution of resources and opportunities. Surah Al-Hujurat asserts:

وَ اِنْ طَآىٕفَتٰنِ مِنَ الْمُؤْمِنِیْنَ اقْتَتَلُوْا فَاَصْلِحُوْا بَیْنَهُمَاۚ-فَاِنْۢ بَغَتْ اِحْدٰىهُمَا عَلَى الْاُخْرٰى فَقَاتِلُوا الَّتِیْ تَبْغِیْ حَتّٰى تَفِیْٓءَ اِلٰۤى اَمْرِ اللّٰهِۚ

“And if two factions among the believers should fight, then make settlement between the two. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah.”

(Surah al-Hujurat: 9)

This verse underscores the Quranic emphasis on resolving disputes fairly and justly, striving for equilibrium and peace among believers. It advocates intervening against oppression, promoting fairness even in conflicts among factions.

Judicial System and Justice:

Islam provides a comprehensive framework for a just judicial system. The Quran calls for impartiality and fairness in legal matters. Surah Al-Maidah affirms:

یٰۤاَیُّهَا الَّذِیْنَ اٰمَنُوْا كُوْنُوْا قَوّٰمِیْنَ لِلّٰهِ شُهَدَآءَ بِالْقِسْطِ٘-وَ لَا یَجْرِمَنَّكُمْ شَنَاٰنُ قَوْمٍ عَلٰۤى اَلَّا تَعْدِلُوْاؕ-اِعْدِلُوْا- هُوَ اَقْرَبُ لِلتَّقْوٰى٘

“O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness.”

(Surah Al-Ma’idah:8)

This verse highlights the necessity of unbiased judgment, regardless of personal grievances or societal biases. It emphasizes that true righteousness lies in upholding justice without allowing animosity towards any group to sway one’s judgment.

Treatment of Others:

The Quran also advocates fair treatment and kindness towards others, irrespective of differences. Surah Al-Hujurat states:

یٰۤاَیُّهَا النَّاسُ اِنَّا خَلَقْنٰكُمْ مِّنْ ذَكَرٍ وَّ اُنْثٰى وَ جَعَلْنٰكُمْ شُعُوْبًا وَّ قَبَآىٕلَ لِتَعَارَفُوْاؕ-اِنَّ اَكْرَمَكُمْ عِنْدَ اللّٰهِ اَتْقٰىكُمْؕ-اِنَّ اللّٰهَ عَلِیْمٌ خَبِیْرٌ

“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.”

(Surah Al-Hujurat:13)

This verse underscores the equality of humanity and rejects discrimination based on race, ethnicity, or social status. It accentuates that true nobility lies in righteousness and piety, not in superficial differences.

5: Day of Judgment

The Day of Judgment, known as “Yawm al-Qiyamah” in Islamic belief, holds a central place in the teachings of the Holy Quran. It is an event of immense significance, signifying the culmination of human existence and the ultimate accountability before the Divine.

Death is one of the few indisputable facts of life. Regardless of faith, race, status or age, we will all die. While the certainty of death is universally accepted, the question of what happens afterwards has been debated throughout history. Islam teaches that one’s life doesn’t end on earth; rather, it is followed by the eternal life of the hereafter. This pamphlet explains how this belief has a major impact on our earthly lives, while instilling hope for healing in a perfect world where God’s ultimate justice will prevail.

Despite its inevitability, we get so absorbed in living that we forget about death. Our daily routines, the comfort of our homes and our relationships keep us so busy that we have little time left to ponder over the fleeting nature of this world.

According to Islam, when confronted with a calamity, one should say,

 اِنَّا لِلّٰهِ وَ اِنَّاۤ اِلَیْهِ رٰجِعُوْنَ

“To God we belong and to Him we shall return”

(Surah Baqrah: 156)

This invocation is also recited when someone dies. Reminding us of our origin and our ultimate destiny, it puts the purpose of our lives in perspective. God clearly states in the Quran, the divinely revealed message from God to all humanity, that He has created humankind to worship Him. Since worship is a comprehensive concept in Islam, consisting of specific rituals as well as general actions that promote good, it encourages people to conduct every aspect of their lives with God-consciousness.

Resurrection and Gathering:

The Quran portrays a vivid picture of the Day of Judgment, describing a moment when all beings, dead or alive, will be resurrected and gathered for judgment. It’s a day when every soul will be raised, reconstituted in bodily form, to stand before Allah:

وَ نُفِخَ فِی الصُّوْرِ فَاِذَا هُمْ مِّنَ الْاَجْدَاثِ اِلٰى رَبِّهِمْ یَنْسِلُوْنَ

“And the Horn will be blown; and behold, from the graves they will come out quickly to their Lord.”

(Surah Yaseen: 51)

The Trumpet Blast:

The Quran emphasizes the awe-inspiring event of the trumpet blast, a signal marking the end of the world’s existence and the beginning of the Hereafter:

وَ نُفِخَ فِی الصُّوْرِ فَصَعِقَ مَنْ فِی السَّمٰوٰتِ وَ مَنْ فِی الْاَرْضِ اِلَّا مَنْ شَآءَ اللّٰهُؕ-ثُمَّ نُفِخَ فِیْهِ اُخْرٰى فَاِذَا هُمْ قِیَامٌ یَّنْظُرُوْنَ

“And the Trumpet will be blown, and whoever is in the heavens and whoever is on the earth will fall dead except whom Allah wills. Then it will be blown again, and at once they will be standing, looking on.”

(Surah Al-Imran: 68)

Reckoning and Accountability:

On this day, each individual will face a meticulous reckoning of their deeds. The Quran emphasizes that nothing will be overlooked or forgotten:

فَمَنْ یَّعْمَلْ مِثْقَالَ ذَرَّةٍ خَیْرًا یَّرَهٗﭤ(7)وَ مَنْ یَّعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا یَّرَهٗ(8)

“So whoever does an atom’s weight of good will see it, And whoever does an atom’s weight of evil will see it.”

(Surah Zilzlal: 7-8)

Scales of Justice:

The Quran speaks of scales to weigh deeds on that day. Every action, however small, will be weighed with absolute justice:

وَ نَضَعُ الْمَوَازِیْنَ الْقِسْطَ لِیَوْمِ الْقِیٰمَةِ فَلَا تُظْلَمُ نَفْسٌ شَیْــٴًـاؕ-وَ اِنْ كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ اَتَیْنَا بِهَاؕ-وَ كَفٰى بِنَا حٰسِبِیْنَ

“And We place the scales of justice for the Day of Resurrection so no soul will be treated unjustly at all. And if there is [even] the weight of a mustard seed, We will bring it forth. And sufficient are We as accountant.”

(Surah Al-Anbya :47)

Intercession:

Intercession, sought by righteous beings like prophets or the righteous, holds a place on the Day of Judgment, but it’s only by Allah’s permission:

مَنْ ذَا الَّذِیْ یَشْفَعُ عِنْدَهٗۤ اِلَّا بِاِذْنِهٖؕ

“Who is it that can intercede with Him except by His permission?”

(Surah Baqarah: 255)

Heaven and Hell:

The Quran depicts a clear distinction between Paradise (Jannah) and Hellfire (Jahannam). Based on their deeds and faith, individuals will be assigned to their eternal abode:

فَاَمَّا مَنْ ثَقُلَتْ مَوَازِیْنُهٗ(6)فَهُوَ فِیْ عِیْشَةٍ رَّاضِیَةٍﭤ(7)وَ اَمَّا مَنْ خَفَّتْ مَوَازِیْنُهٗ(8)فَاُمُّهٗ هَاوِیَةٌﭤ(9)

“Then as for him whose scales [of good deeds] are heavy, he will be in a pleasant life. But as for him whose scales [of good deeds] are light, the abyss will be his home.”

(Surah Al-Qariah:6-9)

Mercy and Justice:

The Quran asserts the balance between Allah’s mercy and justice. While Allah is merciful, the Day of Judgment ensures justice is served:

وَ رَبُّكَ الْغَفُوْرُ ذُو الرَّحْمَةِؕ-لَوْ یُؤَاخِذُهُمْ بِمَا كَسَبُوْا لَعَجَّلَ لَهُمُ الْعَذَابَؕ-بَلْ لَّهُمْ مَّوْعِدٌ لَّنْ یَّجِدُوْا مِنْ دُوْنِهٖ مَوْىٕلًا

“And your Lord is the Forgiving, Full of Mercy. If He were to impose blame upon them for what they earned, He would have hastened for them the punishment. But for them is an appointment from which they will never find an escape.”

(Surah Al-Kahf: 58)

Certainly, there are further facets of the Day of Judgment within the Quranic teachings:

The Frightening Scenes:

The Quran describes the distressing scenes of the Day of Judgment, when the sun loses its light, the stars fall, the oceans boil, and the earth is shaken to its core:

اِذَا الشَّمْسُ كُوِّرَتْ(1)وَ اِذَا النُّجُوْمُ انْكَدَرَتْ(2)

“When the sun is wrapped up [in darkness] and when the stars fall, dispersing.”

(Surah Takwir:1-2)