The Islamic Ummah: The Social Structure of the Ummah
The Social Structure of the Islamic Umma
The basis of the social structure of the Islamic Umma consists in the nature of the Islamic consociation of Muslims as part of their allegiance to the divine will.
The Islamic Umma is a social gathering religiously oriented striving to serve a divine message depicted in the Qur'an and the Sunna.
The idea behind the Muslims' social gathering is to worship God and to serve Him by implementing His law and cooperating to establish what is good and shun what is evil. The goal is not only worldly relations but also serving a higher and ultimate goal namely eternal felicity.
The Islamic Umma is a community of God. It is based on belief in God, a brotherhood, where Muslims cooperate in a social solidarity to attain the favour of God.
In order to form a functioning society we must have laws that decide and manage public affairs as well as personal affairs. Islamic Shari‘a depicts a model of such laws. It is the Man-God relation where social dictates and rules are provided.
The first principle of the Islamic social structure, as it is in the political structure, is equal distribution of rights and responsibilities. No one Muslim is better than the other unless in piety where Muslims do not make distinctions among each other. This is so in order not to takes lords and patrons among themselves. All honour is vested in God. This distinction is made only by God. Muhammad himself is considered in the sources of Islam as another human being:
‘Muhammad is but a messenger, messengers (the like of whom) have passed away before him. Will it be that, when he dies or is slain, you will turn back on your heels? He who turns back on his heels does not hurt to God, and God reward the thankful.' 3: 144
No distinction is made among the messengers of God as the Qur'an specifies:
‘(They say):We make no distinction between any of His messengers.'
2: 285
From Adam and Eve humans have the same message and the same rights and responsibilities.
Muslims have the same rights and responsibilities toward God and each other. They all are subject to the same reward and punishment in accordance to their deeds. While justice and equity underline the foundation of the Islamic Umma the best humans in the eyes of God are those who are most pious. Piety to God and righteousness are the criteria of judgment in this world as well as in the hereafter. According to Islam, it is not social status, political position or wealth that men shall be judged by, but according to their piety towards God:
‘O mankind, We have created you male and female, and have made you nations and tribes that you may know one another. Verily, the noblest of you, in the sight of God, is the most pious of you.' 49: 13
‘Whoso desires power (and status should know) that all power belongs to God.' 35: 10
Brotherhood
The structure of the Islamic Umma is an integral unity of brotherhood where cooperation and solidarity mark its nature.
The first principle in the social structure of the Umma is brotherhood among Muslims. Outside Islam man is in state of conflict and war.
He enters into a state of brotherhood and peace when the individual becomes a Muslim:
‘The believers are but brethren.' 49: 10
Brotherhood in Islam denotes brotherhood in religion derived from belief in God. Muslims are fastened to a bond with God. This brings their hearts together consolidating their feelings of brotherhood and unity:
‘And hold fast, all of you together, to the rope of God, and do not fall into dissension. And remember God's favour unto you how you were enemies and He united between your hearts so that you became brothers by His grace; and (how) you were upon the brink of an abyss of fire, and He did save you from it.' 3: 103
Unity
Another binding principle on Muslims is Unity. By removing all obstacles of dissension and conflict, unity is established among Muslims.
Dissension and disunity among Muslims are to be avoided under the threat of punishment:
‘And be you not as those who fall into dissension and dispute after the clear evidences have come to them. For such there is an awful punishment.' 3: 105
‘And obey God and His Apostle, and do not dispute with one another lest you falter and your strength departs from you; but be steadfast! For God is with the steadfast.' 8: 46
Justice and kindness
Islam prescribes justice and equity. The following texts provide evidence for this:
‘Indeed, God enjoins justice and kindness, and giving to kinsfolk, and forbids lewdness and abomination and wickedness. He exhorts you in order that you may take heed.' 16: 90
‘O you who believe! Be steadfast witness for God in equity, and let not hatred of any people tempt you that you deal not justly. Deal justly, that is nearer to piety. And fear God. Verily, God is well informed of what you do.' 5: 8
‘O you who believe! Be you staunch in justice, witnesses for God, even though it be against yourselves or ( your) parents, or (your) kindred, whether (the case be of) a rich man or a poor man, for God is nearer unto both (than you are). So follow not passion lest you lapse (from truth) and if you lapse or fall away, then verily, God is ever Informed of what you do.' 4: 135
Cooperation
A third principle that binds on all Muslims is cooperation. Cooperation among Muslims is prescribed within the Islamic Umma consolidating brotherhood and unity:
‘Help you one another unto righteousness and pious duty, but do not help one another unto sin and transgression, and fear God, for God is severe in punishment.' 5: 2
Friends and protectors
A fourth principle constituting the Muslims' interrelations within the Umma is friendship and protection among its members. This feeling also consolidates brotherhood and cooperation and promotes unity. Although Islam identifies the inborn tendencies within human nature toward good and evil it maintains a formula of shunning evil and doing good. This is known in Islam as jihad al-nafs (striving against the evil tendencies within oneself) better known as al-jihad al-akbar (the greatest jihad) compared with the small jihad which refers to fighting in combat the outside enemy of God and Muslims, in case the enemy fights Muslims for their belief and expels them out of their land. Friendship is prescribed for Muslims with regard to those who were disbelievers then they became Muslims:
‘The good deed and the evil deed are not alike. Repel the evil deed with one which is better; then, he, between whom and you there was enmity (will become) as though he was a bosom friend.' 41: 34
The bond with God makes the Muslims friends and this is the cornerstone of the Islamic Umma:
‘Your friend can be only God; and His messenger and the believers, who establish worship and pay alms, and bow down (in prayer). And whoso takes God and His messenger and the believers, verily, the party of God, they are the victorious.' 5: 55-56
‘And the believers, men and women, are protecting friends one of another; they enjoin the right and forbid the wrong, and they establish prayers and they pay the poor their due, and they obey God and His messenger. As for these, God will have mercy on them. Verily, God is all-Mighty, all-Wise.' 9: 71
Disbelievers are not to be taken as friends
Muslims should not take other than believers as friends:
‘O you who believe! Do not take as friends and protectors the people with whom God is wroth, who have despaired of the hereafter as disbelievers despair of those who are in the graves.' 60: 13
‘O you who believe! Do not take for friends such of those who received the Scripture before you, and of the disbelievers, as make jest and sport of your religion. But fear God if you are true believers. And when you call to prayer they take it for a jest and sport. That is because they are a people who do not understand.' 5: 57-58
‘Let not the believers take disbelievers for their friends in preference to believers. Whoso does that has connection with God unless (it be) that you but guard yourselves against them, taking (as it were) security. God bids you beware of Himself, and unto God is the end of all.' 3: 28
‘Bear unto the hypocrites the tidings that for them there is a painful punishment. Those who take the disbelievers for their friends instead of the believers. Do they look for power at their hands? Verily, all power appertains to God.' 4: 138-139
‘O you who believe! Do not take My enemy and your enemy for friends. Do you give them friendship when they disbelieve in the truth that has come unto you, driving out the messenger and you because you believe in God, your Lord? If you have come forth to strive in My way and seeking My good pleasure. Do you show friendship unto them in secret, when I am best aware of what you hide and what you proclaim? And whosoever does it among you, he verily has strayed away from the right path.' 60:1
‘God forbids only those who warred against you on account of religion and have driven you out from your homes and helped to drive you out, that you make friends of them. Whosoever makes friends of them- such are the wrong-doers.' 60: 9
Kindness and good counsel
Muslims should reinforce their brotherly and cooperative relations by forgiving the faults of one another. Islam prescribes merciful attitude where Muslims are urged to pardon and forgive unless unjust aggression is committed against them by disbelievers:
‘And vie one with another for forgiveness from your Lord, and for a paradise as wide as the heavens and the earth, prepared for those who are pious. Those who spend in ease and in adversity, those who control their wrath and are pardoning toward people, and God loves the charitable.
And those who, when they do a sin and wrong themselves, remember God and implore forgiveness for their sins; and who forgives sins save God only?- and will not knowingly insist (on the wrong) they did.' 3: 133-135
‘And to be of those who believe and exhort one another to perseverance and exhort one another to mercy.' 90: 17
‘By the declining day, verily, man is in a state of loss, save those who believe and do good works, and exhort one another to truth and exhort one another to endurance.' 103: 1-3
‘And vie one with another for forgiveness from your Lord, and for a paradise as wide as are the heavens and the earth, prepared for the pious. Those who spend in ease and in adversity, those who control their wrath and are forgiving toward people.' 3: 133-134
‘And your Lord has decreed, that you worship none save Him, and has enjoined kindness to parents. If one of them or both of them attain old age with you, do not say "Fie" to them nor repulse them, but speak unto them in a gracious word. And lower unto them the wing of submission through mercy, and say: My Lord! Have mercy on them both as they did care for me when I was little.' 17: 23-24
Doing good and shunning evil
The principle doctrine of Islam is three fold namely, to believe in God, to do good and to shun good. This is identified in Islam as the purpose of man's existence and the ultimate goal of the Islamic Umma. The ultimate evil is disbelief in God and doing evil and shunning good:
‘You are the best of nations evolved to mankind, enjoining what is good and shunning what is evil and believing in God.' 3: 110
‘Do you good, as God has been good to you, and do not seek mischief in the land; for God does not love those who do mischief.'
‘And let there be among you a group who invite to goodness and enjoin what is right and shun what is sinful. And those are the successful.' 3: 104
‘The pious and righteous (are those who) pardon all men.' 3: 134
‘O you who believe! Let not a folk deride a folk who may be better than they are, nor let women (deride) women who may be better than they are; neither defame one another, nor insult one another by nicknames. Bad is the name of lewdness after faith. But whoso turns not in repentance, such are the wrong-doers.' 49: 11
Calling on the path of God should be administered in the best of manner.
Calling on the path of God should be administered in the best of manner. Three criterions are specified in the Qur'an namely, that of wisdom, that of good sermon and that of good argumentation:
‘Call (O Muhammad) unto the way of your Lord with wisdom, and good sermon, and reason with them in the best of ways. Verily, your Lord knows best of him who strays away from His Path, and He knows best of those who go aright.' 16: 125
Attitude toward parents
Islam enjoins kindness honourable treatment toward one's parents:
‘We have enjoined on man kindness to his parents: in pain did his mother bear him, and in pain did she give him birth.' 46: 25
‘Your lord has decreed that you worship none but Him, and that you be kind to parents. Whether one or both pf them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honour. And, out of kindness, lower to them the wing of humility, and say: "My Lord, bestow on them Your Mercy as they cherished me in childhood.' 17: 23
John and Jesus Christ are described in the Qur'an as an example of perfect attitude toward his parents:
O John!... And dutiful toward his parents, and he was not arrogant, rebellious.' 19: 14
Christ said: ‘And (has made me) dutiful toward
Attitude toward orphans
Islam enjoins on Muslims to deal with orphans in the best of manner:
They ask you (O Muhammad) concerning orphans. Say: "The best thing to do is what is for their good; if you mix their affairs with yours, they are your brethren.' 2: 220
‘Treat not the orphan with harshness.' 89: 17
‘Have you seen the one who denies religion? That is he who repels the orphan.' 107: 1-2
‘The righteous…they feed, for the love of God, the indigent, the orphan, and the captive. (Saying): we feed you, for the sake of God only. We wish for no reward nor thanks from you. We fear from our Lord a day of frowning and of fate.' 76: 8-10
Lenience, mutual consultation, and trust in God
Muslims are commanded in the Qur'an to be lenient toward one another. They should conduct their affairs by mutual consultation:
‘It was by the mercy of God that you were lenient with them (O Muhammad), for if you were stern and fierce of heart they would have dispersed from round about you. So pass over their faults and ask forgiveness for them and consult with them upon the conduct of affairs. And when you are resolved, then put your trust in God. Verily, God loves those who put their trust in Him.' 3: 159
Muslims are prescribed to deal justly and equitably with non-Muslims who do not fight them for their religion:
‘Quite a great number of the people of the Book (Jews and Christians) wish they could turn you back to infidelity after you have believed, from selfish envy, after the truth has become manifest unto them: But forgive and over look, till God accomplish His purpose; for God has power over all things.' 2: 109
‘God does not forbid with regard to those who did not fight you on account of religion and did not drive you out of your homes, that you should show them kindness and deal with justly with them. For God loves the just dealers.' 60: 8
‘The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from God: for God does not love those who do wrong. But indeed if any do help and defend themselves after a wrong (done) to them, against such there is no cause for blame. The blame is only against those who oppress with wrong-doing and do injustice, and insolently transgress beyond bounds through the land, defying right and justice: For such there will be a grievous penalty. But indeed if any show patience and forgive, that would truly be of the steadfast heart of things.' 42: 40-43
Codeof morality:
Moderation, equilibrium and good conduct
Muslims are invited to keep a justly balanced way of living in their conduct:
‘Thus have We made of you an Umma justly balanced.' 2: 143
‘Eat and drink and do not exceed, for God does not love those who do things in excess.' 7: 31
‘And be moderate in your pace, and lower your voice; of the harshest of sounds is the braying of the ass.' 31: 19
‘And walk not exultant in the earth; for indeed you cannot rend the earth, nor can you stretch to the height of the mountains.' 17: 37
‘Do not turn your cheek in scorn toward people, nor walk in pertness in the land. Verily, God does not love each braggart boaster.' 31: 18
‘And the servants of the Beneficent are those who walk humbly upon the earth, and when the ignorant ones address them the speech they say: "Peace".' 25: 63
‘When a greeting is offered you, meet it with a better greeting, or at least return it, for God takes account of all things.' 4: 86
‘O you who believe, avoid suspicion as much as possible: for suspicion in some cases is a sin.' 49: 12
‘And spy not on each other.' 49: 12
‘Nor speak ill of each other behind their backs. Would any of you like to eat the flesh of his dead brother? No, you would abhor it… and fear God: for God is oft-Returning and a Merciful.' 49: 12
‘Woe to every scandal-monger and backbiter.' 104: 1
‘O you who believe, if a wicked person comes to you with any news, ascertain the truth, lest you harm people unwittingly, and afterwards become full of repentance for what you have done.' 49: 6
‘Worship you God, and join not any partner with Him: and do good to parents, kinsfolk, orphans, those in need, neighbours who are near, neighbours who are strangers, the companion by your side, the wayfarer, and what you right hands possess: for God does not love the arrogant, the vainglorious.' 4: 36
‘No misfortune can happen on earth or to yourselves but is recorded in the decree before We bring it into existence: That is truly easy for God: in order that you may not despair over matters that pass you by, nor exalt over favours bestowed upon you. For God does not love any one who is vainglorious boaster.' 57: 22-23
Avoiding major sins:
Greater sins should be avoided by Muslims and punishment in this world as well as in the hereafter is due to the one who transgresses the divine law. While forgiveness and mercy are emphasized in Islam for lesser sins greater sins are punishable according to Islamic Shari‘a:
‘And those who shun the worst of heinous crimes and sins and when they are wroth, forgive.' 42: 37
‘If you avoid the most heinous of things which you are forbidden to do, We shall forgive you your mistakes and admit you to an honourable reward.' 4: 31
‘And unto God belongs whatsoever is in the heavens and in the earth, that He may reward those who do evil with that which they have done, and reward those who do good with goodness. Those who avoid enormities of sin and abominations, save the unwilled minor offences. Verily, your Lord is of vast mercy.' 53: 31-32
Organisation
This structure of the Islamic Umma denotes a highly organised structure where Muslims practice self-control and follow the precepts of Islam to the letter. The role of every Muslim is well defined and the final objective of the Umma is hence well defined. Life becomes subject to defined laws of belief and practice in a consensus of hegemony of the divine law.
Penal Law
The main idea of penal law in Islam is to establish justice and to deter others.
Crimes such as murder, theft, adultery, piracy, slander, false accusation are punishable by the Umma, wherever the case applies, and by God in this world as well as in the hereafter. Belief and disbelief and conforming to the teachings of Islam as well as apostasy are free acts, their responsibility is entirely due to God and not to man.
The idea of punishment by the Islamic Umma is defined in the following terms in the Qur'an:
‘And there is life for you in retaliation, O men of understanding that you may practice piety.' 2: 179
There should be a party of Muslims witnessing punishment as a deterrent for the rest of the Umma:
‘And let a party of the believers witness their punishment.' 24: 2
Murder
Islam forbids murder. But if murder takes place then the heir of the victim is granted the right and responsibility to take the life of the responsible murderer or murderers. The Islamic Umma administrative body represents the heir of the victim and is responsible to implement Islamic Shari‘a:
‘And do not slay the life that God has forbidden, save with right. Whoso is slain wrongfully, We have given power unto his heir, but let him not commit excess in slaying.' 17: 33
Murder is retaliated by sentence of death of the responsible person or persons:
‘O you who believe! Retaliation is prescribed for you in the matter of the murdered; the freeman for the freeman, and the slave for the slave, and the female for the female. 2: 178
Believers are warned in the Qur'an that murder is severely punished in Islam with eternal penalty:
‘Never should a believer murder another believer. If a man kills a believer intentionally, his recompense is hell, to abide therein for ever: and the wrath and curse of God are upon him, a dreadful penalty is prepared for him.' 4: 93
If a mistake is committed by killing a believer then Islam prescribes the following procedures:
‘It is not for a believer to kill another believer unless by mistake. He who has killed a believer by mistake must set free a believing slave, and pay the blood-money to the family of the slain, unless they remit it as charity. If he (the victim) be of a people hostile unto you, and he is a believer, then (the penance is) to set free a believing slave. And if he comes of a people between whom and you there is a covenant, then the blood-money must be paid unto his people and (also) a believing slave must be set free. But whoso has not the wherewith must fast two consecutive months. A penance from God. And God is all-Knowing, all-Wise.' 4: 92
Islam abolished as well as all sorts of distinction, prejudice and racism. Men are equal and only their attitude toward God in terms of piety is the criterion of distinction. This very distinction is however restricted only to God and not to man.
Suicide
Suicide and self harm are not permitted in Islam with the penalty in the hereafter:
‘And be not cast by your own hands into destruction.' 2: 195
‘And do not kill yourselves. Verily God is merciful unto you. Whoso does so through aggression and injustice, We shall cast into fire, and that is ever easy for God.' 4: 29-30
Highway robbers
In case of highway robbers and piracy those are considered as waging war against God, the following punishment is implemented: (here there is a consensus among the exegetes of the Qur'an that reference is made to highway robbers):
‘The punishment for those who make war against God and His messenger and strive after corruption in the land will be that they will be killed or crucified, or have their hands and feet on alternate sides cut off, or will be expelled out of the land. Such will be their degradation in the world, and in the here after theirs will be an awful punishment. Save those who repent before you overpower them. For know that God is Forgiving, Merciful.' 5: 33-34
Theft
In the case of theft the hands of the thieves are cut off:
‘As to the thief, male or female, cut off their hands, by way of example, from God, for their crime.' 5: 38
Adultery
Adultery is forbidden in Islam and is considered as one of the greater sins:
‘Nor come nigh to adultery: for it is a greatly shameful deed and an evil path.' 17: 32
In case of adultery the following punishment is administered:
‘The adulteress and the adulterer, scourge you each one of them (with) a hundred stripes. And let not pity for the twain withhold you from obedience to God, if you believe in God and the Last Day. And let a party of believers witness their punishment.' 24: 2
‘The adulterer shall not marry save an adulteress and the adulteress none shall marry save an adulterer or an associater. All that (marriage) is forbidden unto believers.' 24: 3
Slander
In the case of slander the following punishment is implemented:
‘And those who accuse chaste women (of adultery) but do not bring four witnesses, scourge them (with) eighty stripes and never (afterward) accept their testimony: they indeed are evil-doers. Save those who afterward repent and make amends. (For such) God is Forgiving, Merciful.' 24: 4-5
Slander between espouses
In case of slander by espouses the procedures are as follows:
‘As for those who accuse their wives but have no witnesses except themselves; let the testimony of one of them be four testimonies, (swearing) by God that he is of those who speak the truth; And yet a fifth, invoking the curse of God on him if he is of those who lie. And it shall avert the punishment from her if she bears witness before God four times that the thing he says is indeed false. And a fifth (time) that the wrath of God be upon her if he speaks the truth. And had it not been for the grace of God and His mercy unto you, and that God is Clement, Wise, (you had been undone).' 24: 6-10
Standing for witness
Standing for witness in the Qur'an is necessary and ought to be done in complete integrity and truthfulness with relation to all concerned, including oneself:
‘Witnesses should not refuse when they are called upon (evidence).' 2: 282
‘Do not hide testimony. He who hides it, verily his heart is sinful.' 2: 283
‘O you who believe! Be you staunch in justice, witnesses for God, even though it be against yourselves or (your) parents or (your) kindred, whether (in the case be of) a rich man or a poor man, for God is nearer unto both (than you are). So do not follow passion lest you lapse (from truth), but if you lapse or fall away, then verily God is Knowledgeable of what you do.' 4: 135
Forbidden food
Muslims are forbidden to eat certain food:
‘Forbidden unto you: dead meat, blood, the flesh of swine, and that which has been invoked the name of other than God; that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death; unless you are able to slaughter it (in due form); that which is sacrificed on stone (alters); (forbidden) also is the division ( of meat) by raffling arrows: that is impiety… But if any is forced by hunger, with no inclination to transgression, then God is Forgiving, Merciful.' 5: 3
Avoidable practices
Certain practices should be avoided by Muslims:
‘O believers, wine (intoxicants) and gambling, (dedication of) stones, and (divination by) arrows, are an abomination, of Satan's handiwork: eschew such (abomination), that you may prosper. Satan's handiwork is to provoke enmity and hatred among you, with wine (intoxicants) and gambling, and hinder you from the remembrance of God and from prayer: will you not then abstain?' 5: 91- 92
Civil Law
According to the Qur'an, both men and women are equal in Islam. They are both addressed the same message. Both are charged with the same rights and responsibilities. Both are judged equally according to their actions (beliefs, thoughts, feelings and deeds). Both have the same exact punishment in this world. Both have the same reward and punishment in the hereafter.
The following references denote this equality:
Believers, men and women, are friends and protectors, one of another; they enjoin what is right, and prohibit what is wrong, they establish regular prayers, give al-zakat (alms-giving), and obey God and His messenger. On them God will pour His Mercy: for God is exalted in Power and Wise.' 9: 71
‘God has promised to believers, men and women, Gardens under which rivers flow, to dwell therein and beautiful mansions in Gardens of everlasting bliss, and a greater bliss from God: and that is the supreme felicity.' 9: 72
‘For Muslims, men and women, for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women, for men and women who fast, for men and women who guard their chastity, and for men and women who engage much in God's praise; for them has God prepared forgiveness and great reward.' 33: 35
Two exceptions are mentioned in the Qur'an with regard to witnessing and inheritance.
In the case of standing witness reference indicates the following precept:
‘And get two witnesses out of your own men, and if there are not two men, then a man and two women, such as you choose, for witnesses, so that if one of them forgets, the other can remind her.' 2: 282
But the testimony of one woman is accepted as valid as that of a man should there be one woman witness only.
The second case is that of inheritance:
‘God directs you as regards your children's (inheritance): to the male, a portion equal to that of two females.' 4: 11
This is applicable with the responsibility that the female must be taken care of, by the guardian who manages the inherited wealth until the male gets to age where he looks after his sister or sisters. However, if one female is the only child she gets her due major portion of the inheritance along side her kindred as prescribed in the Qur'anic texts.
Laws of inheritance are very precise with precise portions due to members of the family in accordance to kinship.
Marriage and divorce
Marriage and divorce in Islam are precisely prescribed.
Marriage is prescribed to only one person.
It ought to be mentioned that at the time of Islam, some fourteen centuries ago, bigamy and polygamy were practiced. The pre-Islamic society was a society of idolatry where every kind of un-Islamic practice was performed. Wars lasted for one hundred and twenty years between conflicting results over horse racing for example (the war of Dahis and al-Ghabra') looting, theft and crime were practiced with due tribal punishment.
This state of society was known as the Epoch of Ignorance where man is in a state of ignorance (al-jahiliyya) about his origin, the purpose of his being and the finality of his being. This state of ignorance (al-jahiliyya) is contrasted to the state of knowledge (al-‘ilm) which is provided by Islam, where man knows his origin, being created by God, he knows the purpose of his being as preparation for an eternal existence after death and resurrection, and being rewarded or punished according to his deeds during his life. He becomes aware of the reason of his existence. He becomes as well aware of the goal of his worldly being and the final abode. Mans' free and wilful choice of belief, or disbelief, good actions or bad ones, decide for him his destiny in this world as well as in the hereafter. This is the state of knowledge in Islam.
The Qur'an was revealed, according to Islamic belief, during twenty two years from 610 to 632 AD. Moving from a society of conflict and war into a community of
