Q. No. 2. What is belief in the Day of Judgment ? Explore its effects on individual and collective lives of human beings.
Introduction
Belief in the Day of Judgment (Yawm al-Qiyamah) is a central tenet of Islamic faith. It refers to the final day of reckoning when all human beings will be resurrected, held accountable, and rewarded or punished based on their deeds. This belief shapes human conscience, moral responsibility, and social order, acting as a spiritual compass for individuals and societies. The Qur’an refers to it by many names, such as Yawm al-Hisab (Day of Accountability), Yawm ad-Deen (Day of Recompense), and Yawm al-Fasl (Day of Separation).
“Master of the Day of Judgment.”
(Surah Al-Fatiha, 1:4)
- Concept of the Day of Judgment in Islam
1.1. Qur’anic Description
- Resurrection of the dead
- Divine justice through accountability of every deed
- Eternal abode in Paradise or Hell
“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 Az-Zalzalah, 99:7–8)
1.2. Significance in Aqeedah (Islamic Creed)
- One of the six pillars of Iman (faith).
- Essential for belief in divine justice and the unseen (Ghayb).
- Effects of Belief in the Day of Judgment on Human Life
(Depicted visually in the chart above)
- Impact on Individual Life
2.1. Moral Accountability
- Every act is observed and recorded.
“And every soul will be fully compensated for what it did, and He is most knowing of what they do.”
(Surah Az-Zumar, 39:70)
- Prevents lying, cheating, backbiting, and corruption due to fear of divine retribution.
2.2. Deterrence from Sin
- The thought of Hellfire deters one from:
- Adultery (Zina)
- Theft
- Bribery
- Oppression
“Fear Hell, even if it be with half a date (given in charity).”
(Bukhari & Muslim)
2.3. Encouragement of Good Deeds
- Inspires consistent:
- Prayer (Salah)
- Charity (Sadaqah)
- Truthfulness
- Forgiveness
“And those who believe and do righteous deeds—those are the companions of Paradise.”
(Surah Al-Baqarah, 2:82)
2.4. Emotional Strength: Patience and Hope
- Hope for reward in the Hereafter helps:
- Endure trials and injustice
- Sacrifice wealth or life for truth
“Indeed, with hardship comes ease.”
(Surah Ash-Sharh, 94:6)
- Impact on Collective Life
2.5. Promotion of Social Justice
- Upholds rights of the poor, oppressed, and marginalized.
- Encourages collective accountability in:
- Governance
- Law enforcement
- Social policies
“We shall set up scales of justice on the Day of Resurrection, so no soul will be wronged in the least.”
(Surah Al-Anbiya, 21:47)
2.6. Reduces Crime and Corruption
- Internal policing through Taqwa (God-consciousness).
- Less reliance on law enforcement when people self-regulate.
2.7. Establishment of Ethical Governance
- Leaders mindful of their accountability govern with:
- Transparency
- Honesty
- Justice
“Every one of you is a shepherd and is accountable for his flock.”
(Sahih Bukhari)
2.8. Encouragement of Charity and Welfare
- Zakat and Sadaqah viewed not just as social duties, but as means of salvation.
“Who is it that will loan Allah a goodly loan so that He may multiply it for him many times over?”
(Surah Al-Baqarah, 2:245)
- Socio-Moral Impact Summary
Domain | Effect of Belief in Day of Judgment |
Personal Ethics | Self-restraint, integrity, patience |
Family Life | Justice, care, and mutual respect |
Economy | No exploitation, hoarding, or interest |
Law and Governance | Rule of law with accountability |
Social Order | Compassion, equality, and protection of rights |
- Prophetic Perspective
“The wise one is he who calls himself to account and does good deeds for the life after death.”
(Tirmidhi)
- The Prophet ﷺ constantly reminded his companions of Akhirah to build a moral society.
- Scholarly Views
- Imam Ghazali: “The fear of accountability brings about the purification of the soul.”
- Maulana Maududi: “The concept of Akhirah transforms a self-centered man into a responsible servant of society.”
- Dr. Israr Ahmad: “Belief in the Hereafter is the engine of Islamic character and social reform.”
- Contemporary Relevance
Modern Crisis | Solution via Akhirah Consciousness |
Moral breakdown | Internal accountability |
Financial fraud and corruption | Fear of divine punishment |
Human rights violations | Hope for divine justice |
Depression and meaninglessness | Faith in divine wisdom and afterlife reward |
Conclusion
Belief in the Day of Judgment is not only a spiritual doctrine but a moral regulator and social stabilizer. It instills a deep sense of purpose, responsibility, and accountability, making individuals righteous and societies just. In a time where ethical and moral crises are widespread, returning to the consciousness of Akhirah offers a profound and permanent solution for building a just, compassionate, and God-fearing humanity.
“That Day, people will depart separated [into categories] to be shown the result of their deeds.”
(Surah Az-Zalzalah, 99:6)
Q. No. 3. Islam provides better rights to men and women than all other religions. Explore with arguments.
Introduction
Islam is widely regarded as the pioneer of gender justice in the religious domain. At a time when women were buried alive, denied inheritance, and treated as property, Islam gave comprehensive and divinely mandated rights to both men and women. Unlike other religions and cultural systems, Islam promotes equity—not sameness—between genders, offering rights and responsibilities in line with natural roles, dignity, and divine justice.
“And We have certainly honored the children of Adam…”
(Surah Al-Isra, 17:70)
- Comparative Analysis of Rights: Islam vs Other Religions
(Visualized in the chart above)
Rights | Islam | Other Religions (Generalized) |
Right to Life | Condemned infanticide (Qur’an 81:8–9) | Some ancient systems justified female sacrifice |
Right to Education | Obligatory for both genders | Not explicitly prescribed in many traditions |
Right to Property & Inheritance | Women inherit, own, and trade independently | Often restricted or denied historically |
Consent in Marriage | Free consent required (Hadith) | Arranged or forced marriages common |
Equality Before Law | “Men and women are protectors of one another…” | Hierarchical and male-dominant systems |
- Islam’s Rights for Both Men and Women
2.1. Right to Life and Dignity
- Islam forbade female infanticide, prevalent in pre-Islamic Arabia.
“Do not kill your children for fear of poverty…”
(Surah Al-Isra, 17:31)
- Both genders are equal in humanity:
“Whoever does righteous deeds, male or female… will enter Paradise.”
(Surah An-Nisa, 4:124)
2.2. Right to Education
“Seeking knowledge is an obligation on every Muslim—male and female.”
(Ibn Majah)
- Aisha (RA), Hafsa (RA), and Fatimah (RA) were scholars, teachers, and narrators of Hadith.
2.3. Right to Own, Inherit, and Trade Property
- Women own wealth before and after marriage.
- Inheritance rights guaranteed:
“For men is a share… and for women is a share…”
(Surah An-Nisa, 4:7)
- Khadijah (RA) was a successful businesswoman before and during marriage to the Prophet ﷺ.
2.4. Right to Marriage, Consent, and Divorce
“A virgin’s marriage must be with her permission.”
(Sahih Muslim)
- Women can:
- Propose marriage (e.g., Khadijah to Prophet ﷺ)
- Demand divorce via Khula
- Set conditions in Nikah
2.5. Right to Respect and Protection
- Men are guardians, not oppressors:
“Men are protectors and maintainers of women…”
(Surah An-Nisa, 4:34)
- Prophet ﷺ said:
“The best of you is the best to his women.”
(Tirmidhi)
2.6. Legal and Political Rights
- Women were:
- Witnesses
- Political participants (Bayah at Aqabah)
- Welfare contributors in battlefields
- Islam vs Hinduism, Christianity, and Judaism (Historical Context)
Aspect | Islam | Others |
Hinduism | Women considered secondary to men | Manusmriti restricts female independence |
Christianity | Often barred women from religious roles | Historically denied priesthood and leadership |
Judaism | Women had limited religious involvement | No inheritance in classical Halakha |
- Role of Prophet Muhammad ﷺ
- Reversed centuries of misogyny and tribal male dominance.
- Practiced equality, consultation, and respect for women.
- Forged a society where women were judges, scholars, and warriors.
- Scholarly Views
- Karen Armstrong: “Islam’s founder gave women rights centuries before Europe did.”
- Maulana Maududi: “Islam honors women as the spiritual, intellectual, and legal equals of men.”
- Allama Iqbal: “The training of a woman is the training of a nation.”
- Contemporary Relevance
Modern Issue | Islamic Response |
Gender-based violence | Emphasis on dignity and legal recourse |
Pay gap and inequality | Equal economic agency and ethical trade |
Exploitation of women in media | Hijab, modesty, and identity protection |
Sexual harassment | Qur’anic ethics of gaze and behavior |
Conclusion
Islam, through its divine structure of rights, duties, and ethics, offers a balanced and superior framework for both men and women. It neither promotes male domination nor Western-style uniformity but upholds a natural and spiritual balance of justice, respect, and mutual empowerment. Unlike other religions where gender justice was either delayed or diluted, Islam established it universally, spiritually, and legally—over 1400 years ago.
“And whoever does righteous good deeds, male or female, while being a believer—We will surely give them a good life…”
(Surah An-Nahl, 16:97)
Q. No. 4. Comment on the teachings of Islam regarding co-existence in a multi-faith society.
Introduction
Islam is a universal faith that champions peaceful co-existence and harmonious interaction among people of different religions and ethnicities. The Qur’an and the life of Prophet Muhammad ﷺ emphasize principles of freedom of belief, justice, dialogue, mutual respect, and protection of minority rights. Islam recognizes religious diversity as part of divine will and calls for mutual engagement rather than conflict in pluralistic societies.
“O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another…”
(Surah Al-Hujurat, 49:13)
- Core Islamic Teachings Promoting Co-Existence
(As visualized in the chart above)
1.1. No Compulsion in Religion
- Islam upholds freedom of belief as a fundamental right.
“There is no compulsion in religion. Truth stands out clearly from falsehood.”
(Surah Al-Baqarah, 2:256)
- Every individual has the right to choose their faith without force or persecution.
1.2. Protection of Minorities
- Non-Muslim citizens (Ahl al-Dhimmah) are guaranteed:
- Religious freedom
- Protection of life and property
- Right to legal recourse
“Whoever kills a Mu’ahid (non-Muslim under Muslim protection) shall not smell the fragrance of Paradise.”
(Sahih Bukhari)
1.3. Charter of Madinah: A Model for Pluralism
- The Charter of Madinah (622 CE) is the first written constitution of its kind in history, recognizing:
- Jews, Muslims, and Pagans as equal citizens
- Religious autonomy
- Joint defense and coexistence
“The Jews of Banu Awf are one nation with the Muslims…” – Charter of Madinah
1.4. Interfaith Dialogue and Respect
- Islam encourages intellectual dialogue with wisdom and civility.
“Invite to the way of your Lord with wisdom and good preaching…”
(Surah An-Nahl, 16:125)
- The Prophet ﷺ welcomed Christian delegations in his mosque and discussed theology without hostility.
1.5. Justice for All—Regardless of Faith
- Justice is a universal Islamic principle.
“Do not let the hatred of a people prevent you from being just. Be just: that is nearer to righteousness.”
(Surah Al-Ma’idah, 5:8)
- Courts in Islamic history often ruled in favor of non-Muslims against Muslims if justice demanded it.
1.6. Respect for All Prophets and Scriptures
- Muslims are commanded to believe in all prophets and scriptures.
“We make no distinction between any of His Messengers.”
(Surah Al-Baqarah, 2:285)
- This respect creates a shared spiritual foundation for peaceful coexistence.
- Prophetic Model of Multi-Faith Co-Existence
Event | Prophetic Response |
Conflict with Jews in Madinah | Engaged through treaties before defending against betrayal |
Christian delegation from Najran | Hosted and dialogued with dignity in Masjid al-Nabawi |
Treaty of Hudaibiyyah | Negotiated peace with Quraysh despite unfair clauses |
Conquest of Makkah | General amnesty granted to former enemies |
- Islamic History and Multi-Faith Harmony
3.1. Muslim Spain (Andalusia)
- Flourished with Muslims, Christians, and Jews in shared civilizational progress.
- Cordoba was a center for interfaith scholarship.
3.2. Ottoman Empire
- Non-Muslim communities had autonomy under the Millet system.
3.3. Mughal India (e.g., Akbar & Aurangzeb)
- Varied models of religious tolerance and political coexistence.
- Scholarly Opinions
- Allama Iqbal: “True Islamic society is built upon mutual respect, not dominance.”
- Maulana Maududi: “The presence of multiple faiths is a test, not a threat to Islam.”
- Karen Armstrong: “Islam historically offered more religious freedom than medieval Christendom.”
- Contemporary Relevance
Modern Challenge | Islamic Coexistence Solution |
Religious extremism | Qur’anic moderation and prophetic mercy |
Islamophobia | Education and ethical representation |
Ethnic and sectarian violence | Brotherhood of humanity and justice for all |
Discrimination of minorities | Legal and social protection under Islamic principles |
- Guiding Qur’anic Verses
“To you your religion, and to me mine.”
(Surah Al-Kafirun, 109:6)
“Had Allah willed, He would have made you one nation…”
(Surah Al-Ma’idah, 5:48)
These verses show Islam’s respect for divine diversity in human society.
Conclusion
Islamic teachings on coexistence in a multi-faith society are rooted in divine tolerance, prophetic mercy, and civilizational maturity. From the Charter of Madinah to the Qur’an’s emphasis on justice, dialogue, and respect, Islam offers a sustainable model for peaceful, pluralistic living. In today’s increasingly polarized world, these teachings are not just historical but urgently needed for global harmony.
“Indeed, in the Messenger of Allah you have a beautiful example…”
(Surah Al-Ahzab, 33:21)
Q. No. 5. Islamophobia is a sign of extremism. Give suggestions for its remedy.
Introduction
Islamophobia refers to the irrational fear, hatred, or prejudice against Islam and Muslims. It is a form of modern-day extremism—fueled by misinformation, political agendas, and negative media portrayals—that threatens global peace, interfaith harmony, and human rights. Islamophobia distorts the teachings of Islam and associates 1.9 billion peaceful adherents with the acts of a violent few. Combatting this ideology is not only the duty of Muslims but a moral obligation of all justice-loving societies.
“O mankind! We created you from a male and female and made you into nations and tribes so that you may know one another…”
(Surah Al-Hujurat, 49:13)
- Islamophobia as Extremism
1.1. Conceptual Overlap
- Like all extremisms, Islamophobia:
- Dehumanizes a community
- Incites violence and hate crimes
- Undermines co-existence and civil liberty
1.2. Global Indicators
- Bans on Hijab, Minarets, and halal food
- Media bias against Muslims
- Hate crimes: mosque shootings, vandalism, and online abuse
1.3. Root Causes
Factor | Description |
Media Stereotyping | Linking Islam to terrorism and backwardness |
Ignorance of Islamic Teachings | Lack of awareness about peaceful tenets |
Political Opportunism | Using Muslims as scapegoats in elections |
Past Colonial Baggage | Cultural superiority complexes |
Extremist Misrepresentation | ISIS, Al-Qaeda used to define Islam globally |
- Islamic Perspective on Prejudice and Co-existence
“And do not let the hatred of a people prevent you from being just…”
(Surah Al-Ma’idah, 5:8)
- Islam emphasizes universal justice, not reactionary hostility.
- The Prophet ﷺ lived peacefully with:
- Jews of Madinah
- Christians of Najran
- Pagans of Makkah (under treaties)
- Suggested Remedies to Counter Islamophobia
(Also visualized in the bar chart above)
3.1. Global Education and Awareness
- Include authentic content about Islam in:
- School curricula
- Media documentaries
- Public seminars
“The ink of a scholar is more sacred than the blood of a martyr.”
(Hadith – Dailami)
3.2. Interfaith Dialogue and Cooperation
- Foster interaction among Muslims, Christians, Jews, Hindus, and secular groups.
- Create platforms for dialogue, not debate.
“To you your religion, and to me mine.”
(Surah Al-Kafirun, 109:6)
3.3. Positive Media Representation
- Highlight:
- Muslim contributions to science, medicine, arts, and civil rights.
- Muslim heroes in history and modern times.
- Support Muslim filmmakers, journalists, and authors to reclaim narratives.
3.4. Muslim Role Models and Ambassadors
- Encourage Muslims to embody Prophetic character:
- Honesty, integrity, compassion, and mercy
- Community leadership by Muslim professionals helps break stereotypes.
3.5. Legal and Policy Advocacy
- Demand legal reforms against:
- Discrimination in jobs and services
- Hate speech laws
- Religious profiling
- Collaborate with civil rights organizations and parliaments globally.
3.6. Rejecting Extremism from Within
“Whoever kills an innocent soul… it is as if he has slain all of mankind.”
(Surah Al-Ma’idah, 5:32)
- Muslims must:
- Publicly condemn terrorism
- Educate youth against radical ideologies
- Reform community discourse to be inclusive and empathetic
- Scholarly Views
- Tariq Ramadan: “Islamophobia is a sign of cultural insecurity, not civilizational strength.”
- Karen Armstrong: “Ignorance breeds fear; Islam is more misunderstood than misrepresented.”
- Dr. Israr Ahmad: “The Muslim Ummah must become a model for the rest of the world, not a reactionary force.”
- Role of International Organizations
Organization | Potential Contribution |
OIC (Organization of Islamic Cooperation) | Create global anti-Islamophobia policy frameworks |
UNESCO | Promote interfaith education and harmony |
Human Rights Watch | Document and prosecute Islamophobic hate crimes |
- Conclusion
Islamophobia, like all extremisms, threatens global peace, mutual respect, and human dignity. Islam, however, offers both the moral tools and social blueprint to combat hate with knowledge, character, and engagement. The remedy lies in education, legal protection, authentic representation, and a return to the Prophet’s ﷺ model of inclusive mercy. Only then can humanity move from fear to understanding and from hostility to harmony.
“And We have not sent you [O Muhammad] except as a mercy to the worlds.”
(Surah Al-Anbiya, 21:107)
Q. No. 6. Express the principles of accountability of rulers according to the Holy Quarn and Sunnah.
Introduction
Accountability (Mas’ooliyyah) is a foundational value of Islamic governance. In both the Qur’an and Sunnah, rulers are viewed not as absolute authorities but as trustees (Ameen) responsible before the people and Allah. Islamic political thought emphasizes transparency, justice, consultation, and humility—principles that prevent tyranny and foster social justice. Unlike autocratic models, Islam makes rulers answerable, not privileged.
“Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice…”
(Surah An-Nisa, 4:58)
- Qur’anic Principles of Ruler Accountability
(Also visualized in the chart above)
1.1. Justice (Adl)
- Justice is the cornerstone of Islamic governance.
“O you who believe! Stand firmly for justice, even if it be against yourselves or parents…”
(Surah An-Nisa, 4:135)
- Rulers must ensure:
- Equal treatment
- Fair judiciary
- No discrimination or favoritism
1.2. Consultation (Shura)
- Islamic governance is not autocratic; it is based on consultation with the people.
“And consult them in affairs…”
(Surah Aal Imran, 3:159)
- Ensures collective decision-making and checks arbitrary rule.
1.3. Rule of Law: No One Above Accountability
- No ruler is exempt from law:
“If Fatimah, daughter of Muhammad, were to steal, I would cut off her hand.”
(Sahih Bukhari)
- Islam rejects the divine right of kings; rulers are public servants, not masters.
1.4. Public Welfare (Maslahah al-Ammah)
- Governance must prioritize:
- Food, shelter, security
- Education and justice
“The best of leaders is the one who provides for his people like a shepherd for his flock.”
(Sahih Muslim)
1.5. Trust and Stewardship (Amanah)
“Verily, Allah commands you to deliver trusts to those entitled to them…”
(Surah An-Nisa, 4:58)
- Power is a trust, not entitlement.
- Misuse of public office is a betrayal (Khiyanah).
1.6. Accountability Before Allah
- Rulers are primarily answerable to Allah on the Day of Judgment.
“Each of you is a shepherd and each of you is responsible for his flock…”
(Sahih Bukhari)
- Encourages fear of divine accountability, not just legal mechanisms.
- Prophetic Examples of Accountability
Incident | Prophetic Model |
Distribution of spoils after war | Transparent and evenly divided (Hadith – Bukhari) |
Justice between Muslims and Jews | Favored truth over tribal loyalty |
Consulted Sahabah in battles | Shura in Badr and Uhud decisions |
Declared public property inviolable | Prohibited leaders from misuse of Bayt al-Mal (treasury) |
- Khulafa-e-Rashideen as Models
3.1. Abu Bakr (RA)
“If I do right, help me. If I go astray, correct me.”
- Practiced humility and openness to criticism.
3.2. Umar ibn Al-Khattab (RA)
- Walked the streets at night to check on people’s condition.
- Took personal responsibility during famine and appointed Ombudsmen (Muhtasib).
3.3. Uthman ibn Affan (RA)
- Allowed public grievances and established state archives to ensure transparency.
3.4. Ali ibn Abi Talib (RA)
- Known for legal debates and personal restraint from state resources.
His letter to Malik al-Ashtar emphasized justice, equality, and servant leadership.
- Implementation in Modern Islamic States
Component | Islamic Guideline |
Separation of powers | Judicial independence (Umar’s era) |
Anti-corruption bodies | Modeled after Hisbah system |
Auditor General & Waqf | Public asset protection (Bayt al-Mal practices) |
Civil service ethics | Inspired by Umar and Ali’s letters to governors |
- Scholarly Views
- Maulana Maududi: “Islamic leadership is bound by divine law and moral responsibility.”
- Allama Iqbal: “Authority must be exercised within the ethical framework of the Qur’an.”
- Dr. Hamidullah: “Islam’s system of ruler accountability is the earliest constitutionalism.”
- Contemporary Relevance
Modern Challenge | Islamic Solution |
Political corruption | Accountability to Allah and courts |
Dictatorial governance | Consultative systems (Shura) |
Nepotism and privilege | Rule of law and equality |
Public fund misuse | Concept of Amanah and transparency |
Conclusion
Islamic governance is built on the moral and legal accountability of rulers. The Qur’an and Sunnah establish a system of checks and balances, where justice, public welfare, and fear of Allah guide leadership. The legacy of the Prophet ﷺ and the Khulafa-e-Rashideen remains an eternal beacon for rulers in every age. The revival of these principles in contemporary Muslim societies can usher in justice, stability, and public trust.
“And stop them; indeed, they are to be questioned.”
(Surah As-Saffat, 37:24)
Q. No. 7. Explore the importance of Sufism to spread out Islam. Is the amelioration of current deviation possible through Sufism?
Introduction
Sufism (Tasawwuf), the spiritual and mystical dimension of Islam, has played a vital role in the peaceful spread of Islam across Asia, Africa, and Europe. Rooted in the Qur’an and Sunnah, Sufism emphasizes inner purification, moral excellence, love, and tolerance. In an age marked by spiritual void, extremism, and moral decay, Sufism offers a viable remedy for both individual deviation and collective polarization. It serves not just as a historical force but a contemporary antidote to the challenges of our time.
“Indeed, the friends (Awliya) of Allah—there is no fear upon them, nor shall they grieve.”
(Surah Yunus, 10:62)
- What is Sufism?
- Tasawwuf is the quest for Ihsan (spiritual excellence), defined in Hadith as:
“Worship Allah as though you see Him, and if you cannot see Him, know that He sees you.”
(Sahih Bukhari)
- Sufism focuses on:
- Zikr (Remembrance of Allah)
- Tazkiyah (Purification of soul)
- Fana (Annihilation of ego)
- Role of Sufism in the Spread of Islam
(Also visualized in the chart above)
2.1. Spiritual Appeal
- Sufis attracted people through:
- Character and humility
- Simple lifestyle
- Unconditional love for humanity
- Islam spread peacefully in:
- South Asia via Data Ganj Bakhsh, Khwaja Moinuddin Chishti
- Africa via Qadiriyya and Tijaniyya orders
- Indonesia through trade and Sufi missionaries
2.2. Nonviolence and Tolerance
- Sufis emphasized peaceful da’wah, not militant conquest.
“The true warrior is one who conquers his self, not others.”
(Sufi proverb)
- Won hearts without coercion.
2.3. Cultural Integration
- Used local languages, poetry, and customs to relate to people.
- Example: Bulleh Shah, Shah Abdul Latif Bhittai
- Bridged cultural gaps between Arabs, Persians, Turks, and non-Muslims.
2.4. Moral Reform
- Fought:
- Greed, pride, and hypocrisy
- Social injustice
- Oppression of the weak
- Sufis established:
- Khanqahs (Sufi lodges)
- Hospices and schools
- Contemporary Deviation and Its Causes
Modern Deviations | Contributing Factors |
Extremism and intolerance | Political misuse of Islam |
Spiritual emptiness | Mechanical religiosity without inner reform |
Sectarianism | Lack of emphasis on unity and compassion |
Materialism | Obsession with dunya over Akhirah |
Egoism and narcissism | Absence of self-purification |
- Can Sufism Ameliorate Today’s Deviations?
4.1. Yes, through Inner Purification
- Reviving Tazkiyah (soul-purification) makes people God-conscious.
“He has succeeded who purifies it [the soul].”
(Surah Ash-Shams, 91:9)
4.2. Yes, through Revival of Moral Integrity
- Sufi ethics can counter:
- Corruption
- Hatred
- Racial and sectarian prejudice
- Promotes unity through common spirituality.
4.3. Yes, through Counter-Narrative to Extremism
- Sufism reclaims Islam from:
- Militant ideologies
- Religious intolerance
- Emphasizes:
- Love over hatred
- Dialogue over violence
4.4. Yes, by Bridging Secular and Religious Gaps
- Sufism provides:
- Faith without fanaticism
- Modernity without materialism
- Relevant to both educated youth and rural communities.
- Challenges to Sufi Revival
- Misuse of Sufism by some for commercialism and superstition
- Institutional decline of Khanqahs
- Need for intellectual reinterpretation for modern application
- Scholarly Views
- Shah Waliullah: “Sufism, when purified of innovation, is the true way to Allah.”
- Maulana Rumi: “Come, whoever you are. Ours is not a caravan of despair.”
- Dr. Muhammad Iqbal: “The Sufi sees with the eye of the heart, where Divine light shines.”
- Comparative Summary
Sufi Model | Extremist Ideology |
Peace and mercy | Hatred and division |
Love of humanity | Rejection of the ‘other’ |
Inner reform (Tazkiyah) | Legalism without spirituality |
Dialogue and tolerance | Coercion and militancy |
Conclusion
Sufism has historically served as a bridge between Islamic ideals and human hearts, converting millions not by swords, but by love, humility, and moral excellence. In today’s fractured and chaotic world, it offers a path to reform, healing, and unity—not only within the Muslim Ummah but among all of humanity. If revived and reoriented, authentic Sufism can indeed ameliorate modern deviations and restore Islam’s true image of compassion, justice, and inner illumination.
“Verily, in the remembrance of Allah do hearts find rest.”
(Surah Ar-Ra’d, 13:28)
Q. No. 8. Write notes on the following: (10 marks each) (a) Treaty of Hudaybiyya as a pact of peace. (b) Benefits acquired from Battle of Khayber.
(a) Treaty of Hudaybiyyah as a Pact of Peace
Introduction
The Treaty of Hudaybiyyah (628 CE) was a historic peace accord between Prophet Muhammad ﷺ and the Quraysh of Makkah. Though apparently one-sided, it was a diplomatic victory for Islam that paved the way for the peaceful spread of Islam across Arabia.
Context and Terms
- Occurred during the Prophet’s ﷺ attempt to perform Umrah with 1,400 companions.
- Quraysh blocked entry, fearing it was a military tactic.
- Peace was negotiated for 10 years, with clauses such as:
- Muslims would return without Umrah this year.
- Peace between both parties, with no fighting.
- Muslims could perform Umrah the next year.
- Defectors from Quraysh to Muslims would be returned.
Significance as a Peace Pact
- Peaceful Co-existence
- Halted armed conflict and established negotiation as a solution.
- Time for Dawah
- Peace allowed Islam to spread through dialogue, not war.
- Conversions increased rapidly (e.g., Khalid ibn Walid, Amr ibn Al-As).
- Prophet’s Patience and Diplomacy
- Accepted seemingly harsh terms to ensure peace.
- Showed the supremacy of principle over pride.
- Moral High Ground
- Quraysh’s aggression and double standards were exposed.
- Islam gained credibility and moral superiority.
- Precursor to Conquest of Makkah
- When Quraysh violated the treaty, the Prophet ﷺ entered Makkah peacefully and victoriously.
“Indeed, We have granted you a clear conquest.”
(Surah Al-Fath, 48:1)
Conclusion
The Treaty of Hudaybiyyah was a landmark in Islamic diplomacy and peace-building, demonstrating that wisdom and restraint can be more effective than confrontation.
(b) Benefits Acquired from the Battle of Khayber
Introduction
The Battle of Khayber (629 CE) was fought between the Muslims and the Jewish tribes of Khayber, who had broken treaties and allied with Quraysh. The Muslims emerged victorious under the leadership of Prophet Muhammad ﷺ, securing not only a strategic region but also economic and political gains.
Key Outcomes and Benefits
- Strategic Victory
- Khayber was a fortified stronghold, a base for conspiracies against Madinah.
- Its conquest neutralized a major internal threat.
- Economic Prosperity
- Fertile land and weapons were secured.
- A sharecropping arrangement allowed Jews to cultivate land under Muslim governance.
- Revenue strengthened the Muslim economy and funded future missions.
- Political Prestige
- Islam’s strength was now undeniable in northern Arabia.
- Increased diplomatic leverage in the region.
- Social Harmony and Practical Diplomacy
- Jews were allowed to stay under Muslim protection and pay Jizya, showing religious tolerance and coexistence.
- Military Morale and Faith
- Boosted the morale of Muslims post-Hudaybiyyah.
- Reinforced belief in divine assistance.
“I will give the banner to a man who loves Allah and His Messenger and is loved by them…”
– Prophet ﷺ about Ali ibn Abi Talib (Sahih Bukhari)
- Training Ground for Future Conquests
- Improved military organization, tactics, and leadership.
Conclusion
The Battle of Khayber provided economic resources, political stability, and moral momentum. It highlighted that Islam could offer both strategic strength and religious tolerance—a model for just governance.