Islamic Studies [MRS.

AFIFA SHAJIA, ASSISTANT COMMISSIONER]

Lecture 10
1. Introduction of Islam.
a.  Concept of Islam.
b.  Importance of Deen in Human Life.
c.  Difference between Deen and Religion.
d.  Distinctive Aspects of Islam.
THE CONCEPT OF ISLAM
1. Introduction:
a. Islam means peace, submission and obedience. The religion
of Islam is the complete acceptance of the teachings and
guidance of Allah as revealed to His Prophet Muhammad
b. The word 'Allah' is the proper name of God in Arabic. It is
the unique term because it has no plural form or feminine
gender.
c. A Muslim is one who believes in Allah and strives for total
reorganization of his life according to His revealed guidance
and the sayings of His Prophet
2. Monotheism:
a. Islam calls humanity away from the worship of any part of
creation to the worship of The One and Only True God. No
act of worship or devotion has any meaning or value if the
concept of monotheism is in any way compromised.
b. Surah Ikhlas
3. Continuity of message:

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a. Message and guidance which Allah revealed to all Prophets.

The message which was revealed to Prophet Muhammad
(sallallahualaihiwasallam) is Islam in its comprehensive,
complete and final form. Say, "We believe in Allah, and in
what has been revealed to us and what was revealed to
Abraham, Ismael' Isaac, Jacob, and the Tribes, and in (the
Books) given to Moses, Jesus, and the prophets, from their
Lord. We make no distinction between one and another
among them, and to Allah do we bow our will (in-Islam).
4. Articles of faith:
a. Belief in God
b. Belief in His Angels
c. Belief in His Books
d. Belief in His Prophets and Messengers
e. Belief in the Day of Judgment
f. Belief in God’s Divine Decree
5. Five pillars of islam:
a. The declaration of faith: oneness of God and Prophet-hood
(kalmatayyaba)
b. Prayers
c. Fasting
d. Zakat
e. Pilgrimage
6. Concept of man:
a. Man is the highest creation of God. He is equipped with the
highest of potentialities. He is left relatively free in his
will,action and choice.
b. The law of God, enunciated in the Quran and exemplified in
the life of the prophet, is supreme in all cases. It applies
equally to the highest and the lowest, the prince and the
peasant, the ruler and the ruled.
7. Quran and hadith:
a. The Quran is the last revealed word of Allah, the basic source
of Islamic teachings and law. The Quran deals with the bases
of creeds, morality, history of humanity, worship,
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knowledge, wisdom, God - man relationship and inter-human

relationship in all aspects. Comprehensive teachings on
which can be built sound systems of social justice,
economics,politics,legislation, Jurisprudence,Law and
international relations are the important contents of the Holy
Quran
b. Theteachings, sayings and actions of Prophet Muhammad
were -meticulously reported -and collected by his devoted
companions, explain and elaborate the Quranic verses.
8. Concept of worship:
a. Islam does not teach or accept mere ritualism. It emphasizes
intention and action.
b. To enjoin goodness and forbid wrongdoing and oppression,
to practice charity and justice and to serve Him by serving
mankind (HaqooqUllah and Haqooqulibaad)
c. “It is not righteousness that you turn your faces towards East
or West; but it is righteousness - to believe in Allah and the
Last Day, and the Angels, and the Book, and the messengers;
and to spend of your substance, out of love for Him, for your
kin, for orphans, for the needy, for the wayfarer, for those
who ask, and for the ransom of slaves; to be steadfast in
prayer, and give Zakat, to fulfill the contracts which ye have
made; and to be firm and Islam in patient, in pain (or
suffering) and adversity, and throughout all period of panic.
Such are the people of truth, the God-fearing.” (Quran
2:177).
9. Islamic way of life:
a. The Quran reminds man of the purpose of his life on earth, of
his duties and obligations towards himself, his kith and kin,
his community, his fellow human beings and his Creator.
Man is given fundamental guidelines about a purposeful life
and then he is left with the challenge of human existence
before him so that he might put these high ideals into
practice.

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b. In Islam, man's life is a wholesome integrated unit and not a

collection of fragmented competitive parts.
10. Conclusion:

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IMPORTANCE OF DEEN IN HUMAN LIFE

1. Introduction:
a. Definition: Religion (din) is an all-round movement in the
light of faith in Allah and a sense of responsibility for the
formation of thought and belief, for the promotion of high
principles of human morality for the establishment of good
relations among members of the society and the elimination
of every sort of undue discrimination.
2. Importance/Requirement of religion:
a. Sanction for the Principles of Morality: Religion provides a
sanction for the principles of morality like justice, honesty,
righteousness, brotherhood, equality, virtuousness, tolerance,
sacrifice, help to the needy and other kindred virtues. These
are the virtues without which, not only our life will lose its
order and normalcy but it is very likely to be turned into a
chaos.
The well-known philosopher-cum-historian, Will Durant says
in his book, 'Pleasures of Philosophy' that, without the
backing of religion, morality is nothing more than
arithmomancy, as without it, the sense of obligation
disappears.
b. Power to Endure Adversities of Life: Religion provides
power for facing adversities and serves as a bulwark against
undesirable reactions of despair and hopelessness.
A religious man, with firm belief in Allah, and of His
munificence, does not find himself in utter desperation even
in the worst moments of his life, because he knows well that
he is under the protection of a Being who is Almighty. With
faith in the fact that every problem can be solved and every
deadlock can be resolved with His help, he can overcome
every disappointment and hopelessness.
The Holy Qur’an says:"Surely those who are close to Allah,
have no fear nor shall they grieve." (Surah Younus, 10:62)

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c. Encounter with Ideological Vacuum: Instances of man's

tendency towards idolatry, man worship, diverse
superstitions and credulity regarding the influence of
irrational things over destiny, can be witnessed even in the
lives of world intellectuals. All this originates from spiritual
vacuum. It is religion which can fill the ideological and
intellectual vacuum with sound teachings and can save one
from a tendency towards absurdities and irrationalities.
d. An Aid to the Progress of Science and Knowledge: The
contemporary scientist, Abernethy, says that science for its
own perfection should regard faith in God as one of its
accepted principles.
e. Fight against Discrimination: Religion strongly opposes
every discrimination based on color, race or class, because it
regards all human beings as God's creatures and every
country as God's country. According to it, all enjoy God's
love and kindness equally and as such, all are equal.
"Man, we have created you from a male and a female, and we
have divided you into nations and tribes, so that you may get
to know one another. Surely the most honorable of you in the
sight of Allah is he who is most pious."(Surah al- Hujurat, 49
:13)
f. Roots of Religious Sense: The Holy Qur’an has described
religion as man's innate nature and Allah's established order.
It says: Islam is in harmony with nature which Allah has
designed for man. ( Surah al -Rum,30 : 30)
3. Conclusion:

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DIFFERENCE BETWEEN DEEN AND RELIGION

1. Introduction:
a. Definition
i. Word Religion or “Mahzab” comes from root “zahab”
which means to go , pass by or walk. literal meanings
of religion are faith, belief and mannerisms. Being a
latin word, religion means binding together (from verb
religare meaning to bind together). Religion is a bond
between a religious devotee and his God. This devotion
is all about rituals and faiths.
ii. Deen, is a complete system, which in case of Islam
means to accept absolute sovereignty of ALLAH. It is
about absolute submission of man to absolute
sovereign. Itencompassreward and accountability, a
complete code of life with an applicable social,
economical, political and religious system. Deen is
divine and dynamic as well. It is a collection of
institutions, social order, practices and beliefs.
b. Islam, is a Deen, not just a religion. Truly, the religion with
ALLAH is Islam. (Surah Al-imran : 19)
2. Concept:
a. Frame of reference of both is different. Religion is an
individual matter, but deen is a collective matter. Religion is
specifically focused on rights of ALLAH/god. In fact, center
of religion is GOD and its worship, but center of islam as a
Deen is HUMAN being. So, deen has a broader canvas than
religion.
b. “Today, I have completed your Deen, and have completed
my bliss upon you and accepted for you Islam as
a Deen.“ (Al-Mai’da 5:3)
c. It will perhaps not be entirely correct to say that Islam is not
a Madhab (religion), because all of the elements of a
Madhabare certainly part and parcel of Islam – it includes the
articles of belief, spirituality, and the etiquettes of worship

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(Salah, Saum, Zakah and Hajj). Hence, it would be more

accurate to say that Islam is not merely a Madhab, but an
entire code of life (Deen). It not only offers whatever
constitutes religion, but is endowed with the elements of a
complete way of life. Hence, Islam is, essentially, Deen.
d. It must also be understood that while several religions can
co-exist at a time in a particular region of the world, there can
only be a single Deen (way of life). It is not possible, for
instance, for capitalism and communism to coexist in a
country at the same time. Only one will be dominant and
prevail over others. Similarly, monarchy and democracy
cannot simultaneously be established in a country. A system
can either be based on the law of Allah (swt), or it will be
against the law of Allah (swt). There cannot be two parallel
systems, although there can be several religions co-existing at
a time in a certain place. The only exception can be made in
the case of a single dominant system ascendant above all,
subservient to which, all shrunken up and sidelined, may
exist other systems.
3. Differences:
a. Madhhab is merely some sort of subjective experience and is
concerned only with the so-called private relationship
between God and man.
Deen is an objective reality and a system of collective life.
b. Every follower of a Madhhab is satisfied that he has
established a communion with the Almighty, and the
objective of each individual is his own salvation.
The aim of deen, on the other hand, is the welfare and
progress of all mankind, and the character and constitution of
a society indicates whether or not it is founded upon the
Divine Law.
c. Madhhab does not afford us any objective criterion by which
we could determine whether or not our actions producing the
desired results.

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In a social order governed by deen, the development of a

collective and harmonious life correctly indicates whether or
not the people are pursuing the right course.
d. Madhhab is hostile to scientific investigation and is an
adversary of reason, so that it could flourish unhampered
with the aid of a blind faith.
Deen helps in the development of human reason and
knowledge, allows full freedom to accept or reject on the
basis of reason and arguments, and encourages investigation
and discovery of all the natural phenomena to illumine the
path of human life and its advancement in the light of the
Permanent Values.
e. Madhhab follows the susceptibilities and prejudices of men
and pampers them.
Deen seeks to lead men to a path of life that is in harmony
with the realities of life.
f. Madhhab induces a perpetual sense of fear in the minds of
men and seeks to frighten them into conformity; while deen
treats fear as a form of polytheism and seeks to make men
courageous, daring and self-reliant.
g. Madhhab prompts men to bow before every seat of authority
and prestige, religious as well as temporal.
Deen encourages man to walk about with his head erect, and
attain self-confidence.
h. Madhhab induces man to flee from the struggle of life.
But deen calls upon him to face the realities of life squarely,
whatever the hazards.
i. Madhhdb treats the world of matter with contempt
and calls upon man to renounce it. It promises paradise only
in the Hereafter as a reward for the renunciation of the
material world.
Deen, on the other hand, enjoins the conquest of matter and
leads man to immeasurable heights of attainment. It exhorts
him to seek wellbeing and happiness in this world as well as
felicity in the life Hereafter.
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j. Madhhab encourages belief in fatalism, and this tends to

dissuade man from active life and self-development.
Deen gives man power to challenge fate, and provides energy
for a life of activity and self-development.
k. Madhhab seeks to comfort the weak, the helpless and the
oppressed with the belief that the affairs of this world are
governed by the Will of God and that its acceptance and
resignation helps to endear them to God. This sort of
teaching naturally tends to morbidity, and emboldens their
religious leaders who profess to interpret the Will of God, so
that they indulge in their misdeeds with perfect impunity and
persuade the adherents to a complete and quiet submission.
Deen, on the other hand, raises the banner of revolt against
all forms of tyranny and exploitation. It calls upon the weak
and the oppressed to follow the Divine Laws and thereby
seek to establish a social order in which all tyrants and
oppressors will be forced to accept the dictates of right and
justice. In this social order, there is no place for dictators,
capitalists or priests. They are all enemies of deen.
l. Madhhab enjoins religious meditation in the name of worship
and thus induces self-deception.
Deen exhorts men to assert themselves and struggle
perpetually for the establishment of the Divine Social Order,
and its betterment when attained. Worship in deen really
means obedience to the Laws of God.
m. Madhhab frowns and sneers at all things of art and beauty.
Deen defies those who forbid the enjoyment of the good and
beautiful things of life which God has created for the
enjoyment of man.
n. Madhhab denounces everything new and declares all
innovation as sin.
Deen holds that the needs and demands of human life keep
changing with the change in the conditions of life; change
and innovation are, therefore, demanded by life itself. Only
the Divine Laws are immutable.
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o. He it is Who has sent His Messenger with the

Enlightenment and the Religion of Truth that He may
cause it to prevail over all other systems of life. And Allah
is Sufficient as Witness (to this Pronouncement
4. Conclusion: Sadly today, this magnificent complete code of life for
HUMANITY has been shrunken to a religion for muslims
only. Any protocol, when implemented in a partial and restricted
form would not bring about optimum results claimed by author of
the protocol.

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DISTINCTIVE ASPECTS OF ISLAM

1. Introduction:
2. Distinctive aspects:
a. Islam: a universal religion
i. Lord: “the sustainer of all the worlds (1:2)
ii. Message: “ a message for al the worlds” (81:28)
iii. Prophet: “messenger for the whole humanity” (7:159)
b. Advocate of truth of all prophets and their books (no
monopoly of truth)
i. And there is no people to whom a warner has not been
sent (35:25)
c. Eternal religion:
i. This day have I perfected your religion for you and
completed my favour upon you and have chosen for
you islam as religion (5:4)
d. Safeguarding of Quran:
i. Verily we have sent down this book and verily we shall
safeguard it (15:10)
e. Combination of all truths in new perspective:
i. This indeed is what is taught in the earlier scriptures of
Abraham and Moses (87:19-20)
f. Greater insight into God’s attributes:
g. Complete code of conduct:
i. Verily the most honourable among you in the sight of
Allah is he who is the most righteous among you (4:1)
ii. Economic aspect: zakat vs interest
iii. Political aspect: government is duty bound to protect
the honour, life and property of its people
iv. Concept of justice
h. Revealed book in a living language
i. Dynamic: ijma and ijtehad
j. Fulfillment of prophecies
i. The prophet said :” time will pass rapidly, good deeds
will decrease and miserliness will be thrown (in the

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hearts of the people) afflictions will appear and there

will be much “al-harj”. They said ,” o Allah’s apostle!
what is Al-Harj?”. He said,” killing, killing”
k. Concept of moderation: regulation of natural inclinations
l. Religion of peace:
i. The prophet said: “ a muslim is one whose word and
deed do no harm to others”
ii. Farewell pilgrimage is an eternal charter of peace for all
mankind
m. Use of reasoning:
i. Do you not see that Allah causes the night to enter the
day and causes the day to enter the night and has
subjected the sun and the moon , each running (its
course) for a specified term, and that Allah with
whatever you do is acquainted? 31: 29
3. Conclusion:
a. Soon we wil show them our signs in the horizons and in
themselves until it becomes manifest to them that this is the
truth .is it not enough that your lord witnesses all things?
(41:53)

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