My life was going splendidly well: I had fame and wealth, and I was busy diving into all the diverse endeavors the world had to offer. In the face of the more urgent indulgences of life, things like religion and God often seemed boring and secondary in importance.
in importance. However, this thought would profoundly unsettle me: when death approaches, the most crucial aspect will be whether I found a reasonable answer to the question of God and the afterlife, and whether I lived my life according to the demands of those answers.
In the back of my mind, I couldn’t let go of the thoughts about Muhammad (PBUH) and the miracle of his mission as a Rasool of God. I could not remain undecided because imagine if Muhammad (PBUH) was right and he truly was contacted by God, THE GOD—the uncre-ated fundamental reality that created everything else – the same God who contacted Jesus, Moses, Abraham (PBUT), and countless others! What if there truly is divine accountability after death, resulting in a permanent good or bad outcome for me? Imagine if all of this is true and how terrifying it would be if I lived negligent of this truth. Imagine the sense of utmost horror I would feel when death comes!
I needed to make up my mind conclusively about this matter. It was essential to explore Muhammad’s (PBUH) message in detail and assess whether it made sufficient rational and moral sense for me to determine whether his message is from God or not.
The miracle of Muhammad’s (PBUH) mission as a Messenger of God compelled me to explore his message in detail. On my journey to thoroughly investigate Muhammad’s (PBUH) message, the next logical step was to analyze what the God of the Quran expects from me and why – and more importantly, what I need to do to succeed in divine accountability. I wanted to determine if these demands were morally, ethically, and rationally sensible. If they were not, then per-haps Muhammad’s (PBUH) mission was an extraordinary anomaly in our known history with no divine connection. However, if the con-tent of Muhammad’s (PBUH) message is morally, ethically, and ratio-nally sound, then, coupled with the miraculous nature of his mission as a Messenger of God, I would run out of reasons to reject Islam. Consequently, I would find myself in a position to genuinely acknowl-edge Muhammad (PBUH) as indeed contacted by God, affirming the truth of Prophets, Messengers, Angels, Scriptures, and Divine Accountability.
I needed to investigate further and see what the God of the Quran expects of me and whether it makes sufficient sense.
What I am about to share with you is not a product of any scholarly venture into the scriptures. No! It is the result of a simple yet focused exercise—a one-time reading of the Quran, with relevant material from Hadith literature readily accessible online. Let us also revisit our discussion about the sources of Islam and how to analyze them.
These two are the primary sources of Islam, which were transmitted from Muhammad (PBUH) to an entire generation of his immediate followers, numbering more than a hundred thousand. These followers, in turn, passed them down en masse to their descendants, continuing all the way to the present.
Also, at this point, I would like to express my gratitude once more to Mr. Javed Ahmed Ghamidi. From him, I have learned a great deal not only about the Rasools of God and the sources of Islam but also about the principles governing divine accountability on Judgment Day, which I will discuss in detail now.
Let us move forward.
We shall now discuss two topics:
Firstly, we shall discuss the criterion for success in divine account-ability as explained in the Quran, which is truly universal and tran-scends all religious identities. Secondly, we shall discuss the specific actions Islam encourages us to take to achieve maximum success in divine accountability.
The Criterion for Success in Divine Accountability as Explained in the Quran is Truly Universal and Transcends All Religious Identities
As a young teenager, I was told that the criterion for divine accountabil-ity was simple: Muslims go to heaven and non-Muslims go to hell, re-gardless of their moral conduct. Contrary to this, the Quran transcends earthly religious divisions and establishes a truly universal criterion for salvation on Judgment Day, applicable to all of humanity, regardless of their religious identities. Let me briefly explain this criterion. However, before we delve into this universal criterion, we need to familiarize ourselves with some fundamental Quranic concepts.
There is one central theme in the Quran that is reiterated on nearly every other page: We are all created by God, and after we die, God will resurrect us and hold each person accountable for the life they led in this world, resulting in a permanent good or bad outcome. The purpose of humans is to save themselves from the bad outcome by leading a righ-teous life and qualifying for Paradise—a perfect and eternal place of absolute peace, happiness, pleasure, and contentment. This is the main message of the Quran.
It is a prevalent idea among Muslims that only those who identify themselves as Muslims will go to Paradise, and they often cite Quran 3:85 as the main verse supporting this belief. The verse states:
Whoever seeks and desires for a way other than Islam—it shall never be accepted from them on the Day of Judgment (Quran 3:85).
This posed a dilemma for me: if this verse truly implies that only those who identify themselves as Muslims can enter Heaven, what about morally upright non-Muslims who lead righteous lives and sincerely adhere to the teachings of their respective religions that they genuinely believe to be true and divine? Many individuals lack the time to explore different religions, as they are engaged in time-consuming, intensive work just to meet their families’ basic needs. Will they be condemned to hell simply because they did not identify as Muslims? Additionally, a person born into a Muslim family is more likely to die a Muslim compared to someone born outside of this faith. This suggests that a person’s divine salvation is heavily influenced by their birthplace. It appears unfair because if God determines that a person is born into a non-Muslim family, that individual is from the outset placed at a sig-nificant disadvantage in comparison to someone born into a Muslim family, particularly concerning the qualifications for entering Paradise.
When I investigated in detail, I found that Quran 3:85, when stud-ied in context, does not, in fact, state that only those who identify as Muslims will go to Paradise. I shall explain this matter in more detail later in this section. The Quran as a whole negates the idea that only those who identify as Muslims will go to Paradise. Instead, the Quran establishes a universal criterion for entering Paradise, and whoever fulfills that criterion will go to Paradise, regardless of their religious identity. To understand the criterion for eternal salvation, we must comprehend two very important concepts explained in the Quran.
In my early teen years, I was taught that according to various reli-gions, humans lacked the concept of God and morality, and it was reli-gious scriptures that introduced these concepts to humankind. Contrary to this idea, the Quran asserts that a basic awareness of God and a fundamental sense of right and wrong are inherent in human nature. This innate knowledge of God and morality forms the basis on which we will all be held accountable, regardless of the religion or culture into which we were born.
Awareness of God Is Within Us
The Holy Quran asserts that all humans possess an innate under-standing of their creation by a higher power. Specifically, Quran 7:172 proclaims that all humans inherently know about God. The Quran describes a testimony that all souls affirmed regarding their creator before entering this world. This innate awareness of being created by a mighty power predisposes us to believe in God.
This makes sense because, as we discussed before, almost all human cultures, with very rare exceptions, have believed in God or gods.
Moreover, numerous studies imply that human beings possess a strong tendency toward belief in a powerful entity. Among many stud-ies supporting this hypothesis, I wish to highlight one of the latest, involving 57 researchers who conducted over 40 separate studies across 20 countries, representing diverse cultures. This research concluded that humans seem predisposed to believe in God or gods and an afterlife. One finding of the study is that children under five years old are par-ticularly inclined to believe in an all-knowing supreme being.
Project Co-Director Professor Roger Trigg, from the University of Oxford’s Ian Ramsey Centre, says:
This project suggests that religion is not just something for a peculiar few to do on Sundays instead of playing golf. We have gathered a body of evidence that suggests that religion is a common fact of human nature across different societies. This suggests that attempts to suppress religion are likely to be short-lived as human thought seems to be rooted to religious concepts, such as the existence of supernatural agents or gods, and the possibility of an afterlife or pre-life.62
So, even if many of us become agnostic or atheist later in life after exposure to different ideologies and influences from our environment and experiences, it appears that in our early years, we are naturally predisposed to believe in a higher power. It seems as though we are born with an innate sense of God, just as the Quran proclaims. Even in today’s world, where atheism is gaining ground, most people continue to believe in some form of God, gods, or a higher power. This demonstrates that something within our nature inclines us toward such beliefs.
Awareness of Right and Wrong Is Within Us
The Quran states that apart from an innate sense of being created by a higher power, human beings are also instilled with a sense of right and wrong (Quran 91:8). This single verse answered an age-old question for me: Why do morally good people exist who don’t believe in any religion or scripture?
The Quran once again appears to offer a perspective that resonates. All rational humans possess a sense of right and wrong, along with a general understanding of what is considered good and bad. For instance, throughout history, humans have recognized that injustice and oppres-sion are detrimental, whereas truthfulness and honesty are virtuous. Historically, even when individuals have engaged in oppressive acts, they have attempted to justify their actions by appealing to a perceived greater good. For example, many conquerors have rationalized their brutal military campaigns with the noble aim of achieving global peace. Similarly, various cultures have engaged in the appalling practice of human sacrifice, justifying it with the noble intent of appeasing their gods to ensure a prosperous harvest for their tribe. While our definitions of right and wrong may vary across cultures and evolve over time, and there have been instances where brain damage has altered an individ-ual’s moral perception, the core fact remains: we all retain an inherent mechanism that discerns right from wrong, generally understanding what is good and bad.
Even most criminals and psychopaths usually retain an intact sense of right and wrong. They understand that injustice, oppression, and unlawfully harming someone’s life, dignity, or property are wrong. They grasp this understanding because, although they may commit crimes against others, they themselves would not wish to endure such harm. This universal criterion for distinguishing right from wrong is so clear within us that each one of us would readily identify wrongful actions if they were done to ourselves. The Bible lays out this criterion very clearly in a verse where Jesus (PBUH) reportedly warned about the universal mechanism through which justice will be administered on Judgment Day.
With whatever judgment you judge, you will be judged; and with whatever measure you measure, it will be measured to you (Matthew 7:2).
Before we discuss the verse about the universal criteria of judgment, we must analyze five very important principles that govern divine ac-countability on Judgment Day.
Some Principles That Govern Divine Accountability
1 – Tests Are Not Equal for Everyone
For a long time, I harbored an unanswered question: If there is a God who will hold humanity accountable, will an educated and wealthy individual with ample leisure be judged in the same manner as a poor laborer who spends nearly all his time earning a living, with scarcely any time to ponder existential questions? Similarly, how does the judgment compare between someone raised in a morally sound environment and another brought up in deprived circumstances? According to the Quran 6:165, people are not judged equally. Each person will face judgment based on what they have been granted in their worldly life, implying that the evaluation will consider their abilities, intellect, and circumstances.
2 – Perfect Justice Will Be Executed, and No One Will Be Wronged, Even in the Slightest
Another very important principle explained in the Quran is that on the Day of Judgment, no one will be wronged, even in the least bit (Quran 21:47). Such perfect justice will be executed that everyone, including those condemned for punishment, will acknowledge its per-fection (Quran 39:75 – see Mustafa Khattab’s note on the verse in his translation).
3 – You Will Only Get What You Want and Make an Effort For It
The Quran makes it clear that:
Each person (on the Judgment Day) will only have what they themselves strived for. Their effort will be fully an-alyzed and they shall be recompensed accordingly (Quran 53:39-41).
The Quranic verses 17:18-19 also emphasize that those who pri-oritize worldly life over the afterlife will receive their reward in full in this world based on their capabilities and efforts. However, they will have no share in the afterlife. In contrast, those who seek success in the afterlife will receive their destined sustenance in this world, but their full reward will be granted in the afterlife. Essentially, the Quran teaches that while it is acceptable for those seeking God’s blessings in the afterlife to strive for a better life in this world, it should not come at the expense of the hereafter.
Essentially, the God of the Quran is saying that each person will receive exactly what they have striven for. It makes sense.
4 – Small Sins Will Be Forgiven
Another very important principle of accountability is that if a person avoids major crimes and sins, the smaller sins will be forgiven. This is stated in the Quran 4:31: If you avoid the major sins out of what you have been for-bidden from – then I (God) will surely forgive your small sins and admit you into a place of honor (Paradise).
5 – The Crucial Importance of Acting Upon What a Person Sincerely Believes to be the Truth – Even If It is a Mistaken Belief
The God of the Quran desires that people sincerely act upon what they genuinely believe to be the truth, even if they are mistaken in their be-liefs. Sincerity in both belief and action is of utmost importance to God.
This principle is made clear in Quran 2:187. Let me briefly explain. In this verse, the Quran comments on a few companions of the Prophet (PBUH) who mistakenly believed that God had prohibited intercourse between spouses for the entire month of Ramadan, even during the night after breaking the fast. Despite this belief, these companions still chose to have intercourse with their spouses at night after breaking their fasts. The Quran clarifies that these companions were mistaken in holding such a belief and that a husband and wife are allowed to have intercourse during the nights of Ramadan after breaking their fasts. However, God also tells those companions who harbored the flawed belief that they were committing a wrongful deed by having intercourse with their wives, despite their sincere, yet mistaken belief that God had forbidden it. The principle is that if you genuinely believe God has prohibited something, then you shouldn’t do it, even if you are mistaken in that belief. Here is the literal translation of the verse:
It is lawful for you to have sexual relations with your wives during the night of the fast. They are your garment, and you are theirs. God knows that you used to betray yourselves and He mercifully relented and pardoned you. You can intimately associate with your wives and benefit from the enjoyment God had made lawful for you and eat and drink at night until you can distinguish the white streak of dawn against the blackness of the night; then (give up all that and) com-plete your fasting until night sets in. But do not associate intimately with your wives during the period when you are on retreat in the mosques (I’tikaf). These are the bounds set by God; do not, then, even draw near them. This is how God makes His signs clear to humankind so that they may stay away from sin (Quran 2:187).
Maulana Maududi commens on this verse in his Tafseer Tafheem-ul-Quran:
Although there was no categorical ordinance in the early days prohibiting sexual intercourse between husband and wife during the nights of Ramadan, people generally assumed that this was not permissible. Despite the feeling that their action was either not permitted or was at least disapproved of, they did at times approach their wives. Such a betrayal of conscience can encourage a sinful disposition. God, there-fore, first reproaches them for their lack of integrity, for this is what was objectionable. As for the act itself, God makes it clear that it is quite permissible. Henceforth they might engage in sexual intercourse as a perfectly lawful act unen-cumbered by feelings of guilt.
The above-mentioned instance clearly shows that the Quran en-courages people to act upon what they sincerely believe to be divine truth, even if they are mistaken in their beliefs. However, it is import-ant to remember that the Quran also expects individuals to always be open and attentive to discussions about God and religion that appear to be logical, and to judge these matters on their merits, setting aside all biases when examining information about God and religion. We must also keep in mind that on the Day of Judgment, genuine and sincere mistakes will be forgiven, but deliberate negligence and the failure to accept the truth for wrongful reasons will not be tolerated.
Universal Criterion for Divine Accountability
Now that we have discussed some precursor ideas, let’s turn to the verse where the Quran explains the three main principles of divine account-ability that will be enacted on the Day of Judgment. Quran 2:62 states:
Whether you are a Believer (in Muhammad (PBUH)) or a Jew or a Christian or a Sabian – anyone who believes in God, believes in the Day of Judgment and lives a righteous life with good deeds will find their reward secure with God and they shall have nothing to fear on that day (Day of Judgment).
According to this verse, all humans must respond to the guidance instilled within them and do the following, regardless of whichever religion they are born into or identify with:
1) All human beings must respond to their inner awareness of God and strive to live in acknowledgment of being created by a higher power.
2) All humans must seriously ponder the prospects of being ac-countable to a higher power. Essentially, God and divine ac-countability must become significant concerns for everyone. Sincere efforts must be made to live with a constant awareness of God and the prospects of divine accountability.
3) Humans must use their sense of right and wrong with utmost honesty, expressing and acting on what they sincerely perceive as good and right, while avoiding what they sincerely perceive as evil and wrong.
Where does Islam fit into the picture? To understand this, we must comprehend some basic concepts.
What Is Islam?
As we discussed earlier, the basic knowledge of God, as well as the con-cepts of right and wrong, are embedded within humans. Additionally, God directly contacted the first humans and communicated the details of this inner knowledge to them. This detail includes explanations of who our Creator is, what the Creator wants from us, and what we need to do in life to fulfill our purpose (see Quran 7:11-25 and Quran 2:31-38). When humans corrupted this guidance over time, God sent Prophets and Messengers to correct these corruptions and provided scriptures so that people could have a criterion to judge what is truth and what is a corruption of truth (Quran 2:213).
This divine guidance, as stated in the Quran (42:13), is the same that was given to the first humans, extending through Noah, Abraham, Moses, Jesus, and Muhammad (Peace be upon them all). The Quran maintains that this divine truth has remained constant throughout time. Other religions, such as Judaism and Christianity, are considered divisions and mutations of the singular message conveyed through all Messengers and Prophets (Quran 42:14; 6:159).
Islam is the only divinely ordained way of life that ensures maxi-mum success in divine accountability (Quran 3:19). The word “Islam” in Arabic means “to surrender,” signifying that a “Muslim” is someone who surrenders to God and divine truth.
Rejecting Islam or “Divine Truth” for Unjustified Reasons: A Terminal Crime
There are certain significant crimes that threaten a person’s salvation on Judgment Day, even if that person lived life mostly in accordance with the criteria stated in Quran 2:62. Suppose a person was living his life in accordance with the criteria explained in 2:62, this individual lived his life acknowledging creation by a higher power and feared being answerable to that authority while sincerely following the moral compass within. However, he ended up unlawfully murdering an inno-cent person. According to the Quran, such crimes have the potential to nullify all the value of his beliefs and deeds, leading to eternal doom on Judgment Day (Quran 4:93). Just like murder and other severe crimes, rejecting the divine guidance sent through a Rasool for unjustified reasons, or showing criminal negligence toward it, is similarly a grave offense. It threatens salvation on Judgment Day despite leading an oth-erwise moral life, as it is akin to rebellion against God.
Since Muhammad (PBUH) is the final source of guidance from the divine, everyone will be asked about their response to Muhammad’s (PBUH) message once it reached them. Did they pay heed to it? If not, why? Did they listen and reject it? If so, why? Did they listen and accept it? If so, why? These are the questions expected concerning the divine guidance as explained in the Quran.
Again, a reminder—each individual will be questioned based on their abilities and circumstances. Genuine mistakes will be forgiven, and only those who reject God’s message for unjustified reasons will be punished. For instance, if I realize something might truly be from God and I reject it because it conflicts with my ego, desires, biases, interests, or those of my tribe or nation, that counts. Maybe I had the free time and intellect, yet I was simply negligent towards the message of God even though it reached me from different sources in ways that raised questions in my mind that needed answers. Nevertheless, I was so dis-tracted by the world that I didn’t make any effort to resolve these doubts. If that’s the case, it could indeed be seen as rebellion against God, and it seems fair that such behavior would have adverse consequences if there truly exists a God who will hold everyone accountable.
Genuine Mistakes Will Not Be Punished
As we discussed earlier, if someone makes a genuine and sincere mis-take regarding divine truth, they will be forgiven. For example, in the Muslim world, Islam has become quite complex with many ideological divisions. What if someone encountered not the divine truth but a dis-torted version that did not seem morally, rationally, or ethically sound? Or if someone simply lacked the time to explore different ideologies while struggling with basic survival? Such individuals would be re-garded as having made a genuine mistake and would be forgiven for not accepting the Quran as divine truth or Islam as the divinely ordained way of life. They will be judged based on the criteria in Quran 2:62, which takes into account their awareness of God, their understanding of right and wrong as inherent within them, and how they lived their life according to this basic knowledge.
According to our inner sense of right and wrong, endowed by God, punishing a genuine mistake is unjust. For instance, if it is established that Person “A” killed Person “B” due to a genuine mistake, then Person A should not be punished for murder, or at the very least, the punish-ment should be significantly less severe than that typically meted out for murder. The Quran supports this notion, stating that genuine mistakes are not treated like deliberate crimes. For example, God declares in the Quran that He only punishes individuals when they wrong themselves or knowingly commit a wrongdoing. For details on how God forgives genuine mistakes and only inflicts punishment for rejecting His mes-sage for unjustified reasons, please refer to the section where we dis-cussed “Unjustified Reasons for Rejecting Rasools.”
Explanation of Quran 3:85
This verse is often presented as evidence from the Quran, suggesting that only those who identify themselves as Muslims will enter Paradise, and no one else. However, this belief appears to completely contradict the universal criteria of salvation explained in detail in the Quran, as we discussed earlier. When understood in its proper context, Quranic verse 3:85 does not suggest that only those who identify as Muslims will enter Paradise. In fact, the verse communicates that if someone becomes aware that Islam is the divinely ordained way of life, but they choose another path despite this knowledge, then that choice will not be accepted by God. The context here is important: it addresses those who have recognized that Muhammad (PBUH) is truly a Messenger of God and that Islam is the divinely mandated way of life, yet they have abandoned Islam for reasons that, according to the God of the Quran, are unjustified. Let us consider the verses:
Whoever seeks/desires a way other than Islam, it shall never be accepted from them, and on the day of judgment, they shall be among the losers. How can God guide those who choose to disbelieve after they believed and acknowledged that the Messenger is indeed saying the truth after receiving clear proofs? God does not guide such wrongdoing people (Quran 3:85-86).
Hence, when seen in context, the verse suggests that if someone be-comes aware that Islam is indeed the divine truth but, despite knowing this, chooses another way of life, it will not be accepted on Judgment Day. This makes sense. To know that a way of life is from God yet reject it in favor of another is akin to rebelling against God. If there truly is a God, then it is justified that such an action should be punished by Him.
Then one might ask: If people can attain salvation without knowing the divine truth brought by Messengers, then why bother telling them?
Divine Truth Delivered by Messengers: A Test for Humanity
According to the Quran, the very purpose of our worldly existence is to test individuals in every aspect, conclusively revealing their moral standing. Our response to divine guidance provided through the Messengers of God serves as a mechanism to assess our moral fiber. For those who accept the divine truths delivered by these Messengers, part of their test involves the integrity and sincerity with which they seek to understand, implement, and propagate these truths. Those to whom this divine truth is imparted face a moral examination in how sincerely they react to it. Therefore, both the sharer and the recipient of the divine truth are morally tested through this process.63
Summary of the Quranic Criteria for Salvation on Judgment Day
The entire paradigm of judgment as explained in the Quran presents a truly universal message that transcends all religious identities tied to this world. On the Day of Judgment, everyone will be individually held accountable by God based on the kind of life they led. Success in this accountability will secure a permanent dwelling in Paradise, whereas failure will lead to punishment. Every human being, irrespective of the country or culture they are born into or the religion they are raised in, will be judged based on the following criteria: given their abilities and circumstances, the extent to which a person nurtured their innate awareness of a higher power, and how sincerely and honestly they uti-lized their sense of right and wrong. Furthermore, everyone will also be questioned about their response to the divine truth delivered through Muhammad (PBUH) if it reached them. Genuine and sincere mistakes will be forgiven. Minor sins will also be forgiven. However, deliberate negligence or wrongful and unjustified behavior and actions will be punished.
Human beings are not merely physical and emotional creatures; they are also intellectual and moral beings. The Quran states that all human beings are undergoing a test—a test of ethics, morality, and character. How you respond to the guidance within you in matters of your daily life, and how you react to the guidance from external sources, are mechanisms to fully demonstrate the kind of moral person you are. The Quran’s criteria for divine accountability on Judgment Day resonated with me, and I could not find any moral or rational objections to it.
Now, the question arises: What does the God of the Quran want me to do to succeed in this test and be granted the blessings of Paradise?
Things Islam Wants from Us for Success in Divine Accountability
Islam is the divine truth sent by God through prophets and messengers. It provides a specific roadmap for individuals to ensure maximum suc-cess in divine accountability on Judgment Day..
1 – Tazkiya: Self-Purification – The Sole Aim for All Humans
According to the Quran, the primary goal of every human being is to “purify” themselves; the more purified you are, the more successful you will be on Judgment Day (Quran 87:14, 91:9-10). The entire Quran is filled with instructions that demand people cleanse themselves of all kinds of moral impurities.
Those people will be successful who Purify themselves (Quran 87:14).
Successful indeed is the one who purifies his soul, and doomed is the one who corrupts it (Quran 91:9-10).
2 – Monasticism is Not Permitted; We Must Engage with the Testing Mechanism of the World
When we think of an ideal religious person, many of us might envi-sion monasticism or monkhood—a life characterized by renouncing worldly pursuits to devote oneself entirely to acts and rituals of worship in seclusion. But does the Quran advocate for this way of living? No! In verse 57:27, the Quran addresses the practices of Christian monks, where the Almighty states: As far as Monasticism is concerned – they made it up because I (God) did not ordain it for them – they made it up to make God happy and (even though it was something they made up themselves) most of them did not observe it sincerely – but I (God) still gave some blessing to those who were faithful but indeed most of them were rebellious (Quran 57:27).
According to the Quran, this worldly life is a test established by God to select individuals for Paradise, an eternal world perfect for those who are morally good and righteous. In this worldly test, the God of the Quran desires humans to fully engage with their lives to demonstrate conclusively where each of them stands morally. This is why the Quran provides detailed moral instructions relating to all aspects of life. For example, the Quran offers moral guidelines on being a good son or daughter, spouse, businessperson, neighbor, ruler, judge, warrior, and more.
Prohibiting monasticism makes sense because if this world is a test and the God of the Quran wants us to take this test, then monasticism is akin to refusing to take the test by walking out of the examination hall.
When it comes to the concept of this world being a test, there are two very popular objections that need to be addressed before we move forward:
Answering Popular Objections
1 – If God Knows Everything – Why Does He Test People?
This is a popular question that we need to address briefly here.
Firstly, a word of caution: the nature of time, the exact nature of God, and the exact dynamics of how God can know the future yet not control it—such matters are not fully comprehensible to us at this time. The Quran warns against attempting to understand the exact nature of things that are beyond our observation and complete comprehension in this life. Specifically, Quran 3:7 states:
God is the One who has revealed to you this Book – part of this book is very clear to understand and this is the main part of the book and the foundation of the book – while the other part of the book is “Mutashabihaat” – (meaning things that are analogies, parables, or ideas whose true understand-ing is not possible for us right now). Those with deviant hearts insist on finding the true meaning of these verses (the Mutashabihaat) and seek to cause discord through this. Only God knows the true meaning of these verses.
So, keeping the above instructions in mind, it is clear that people are tested in this world not for God to determine their moral stand-ing, but rather for individuals to understand their own morality before judgment is passed upon them. According to the Quran, God does not judge based on His knowledge of the future. Instead, judgment is passed based on an individual’s actions and deeds (Quran 67:2).
It makes moral sense because if God were to pass down judgment solely based on His knowledge without giving everyone a chance to demonstrate their actions, then any of God’s self-aware sentient cre-ations, equipped with sense of justice and morality, can rightly raise this objection on Judgment Day—that they were not even given a chance to prove themselves. Indeed, justice demands that a person be given an opportunity to demonstrate their capabilities before passing judgment on them.
2 – Could God Have Achieved His Goals Without Testing Individuals?
Could God have achieved His objective of selecting individuals for His Paradise without employing a testing mechanism? For instance, God could have simply created those who would have entered Paradise and instilled in them the knowledge of how they reached Paradise without initiating this extensive scheme of testing or subjecting people to this ordeal. Possibly. However, consider the perspective presented in the Quran, which states that God created countless trillions of free-willed sentient beings—humans, jinns, angels, and others unknown to us—all endowed with a sense of right and wrong, and a sense of justice. Perhaps this was the most optimal method to select the residents of Paradise while upholding all aspects of justice, ensuring that all sentient beings with free will are morally satisfied with the justice administered by God. The Quran asserts that on Judgment Day, everyone will testify to the perfection of the justice executed by God (Quran 39:75).
How to Achieve Tazkiya or Self-Purification?
Let us move forward and discuss what the God of the Quran specifi-cally wants me to do for self-purification, or Tazkiya, in this world to achieve maximum success on Judgment Day.
The entire Quran is filled with moral instructions, and this is prob-ably the easiest part of the Quran to understand. I will try to summarize the Quran’s roadmap on how to purify oneself and the areas in which one is expected to make efforts for this purification.
To put it very simply, the Quran’s ultimate aim is to encourage hu-mans to morally purify themselves in two main areas: their relationship with God and their relationships with each other.
In pursuit of moral purification in our relationship with God and with others, the Quran instructs us to adhere to specific guidelines re-garding bodily cleanliness and the cleanliness of the food we consume. This makes sense. In fact, it is common sense that our overall bodily hygiene and the types of food we eat profoundly affect our psychology.
So, in light of our discussion so far, the Quran’s roadmap for self-pu-rification can be divided into four main categories:: 1) Purification of the Body.
2) Purification of Food.
3) Purification of one’s concept of God and one’s relationship with Him.
4) Purification of one’s moral being, especially in the context of one’s interaction with other human beings.
The more effort one puts in the categories mentioned above, the more successful one will be on Judgment Day. The principle of the Quran is that every person will only get what they made an effort for.
Each person (on Judgment Day) will only have what they themselves made an effort for. Their effort will be fully an-alyzed and they shall be recompensed accordingly (Quran 53:39-41).
Let us briefly discuss these 4 points.
1 – Purification of the Body
A clean body contributes to a clean mind, and body cleansing rituals serve as reminders of the need to cleanse the mind and soul as well.
The Quran emphasizes the importance of maintaining bodily cleanliness, mandating followers to perform ritualistic cleansing be-fore each prayer. It states in various verses, including Quran 2:222 and 9:108, that God desires for people to continually ensure their clean-liness. Additionally, the Quran requires followers to bathe and thor-oughly cleanse themselves after being exposed to impurities, such as bodily fluids or blood from intercourse or menstruation (Quran 5:6). Muhammad (PBUH) also instituted additional cleansing practices as part of the tradition of the Prophets, or Sunnah. These practices include the circumcision of male infants, removal of pubic and armpit hair, and trimming of mustache hair, among others. Bodily cleanliness and the cleanliness of one’s surroundings hold such importance that Muhammad (PBUH) very clearly proclaimed:
Cleanliness is half of faith (Sahih of Muslim, No: 0432).
2 – Purification of Food
What we eat affects us not only physically but also psychologically, emo-tionally, and spiritually. For instance, until recently, American Marines were required to drink cobra blood during their training to evoke feel-ings of aggression and ferociousness.
The Quran appears to trust in divinely endowed human nature and does not provide a detailed list of specific foods. Instead, it states a general principle that its followers must only consume herbivores and abstain from eating carnivores (Quran 5:1). This guideline is aimed at nudging human temperament toward benevolence, as herbivores are captured without aggressive efforts, and consuming their meat does not invoke ferocious or savage tendencies in one’s psyche and mind.
Killing animals is forbidden in Islam except for self-protection or for food. The allowance to take an animal’s life for sustenance is a signif-icant aspect of Islam, intended to invoke feelings of extreme gratitude among humans. Muslims are obligated to recite the ‘Takbeer’ before slaughtering an animal for food. This invocation consists of a few lines thanking God for permitting the act of taking an animal’s life, thereby granting humans the culinary and nutritional luxury of meat.
Note: If you have a lingering question about why God allows the killing of animals for food or sacrifice, I have addressed this question in detail in the Question/Answer Section of the book.
Let’s continue.
Any land carnivore that hunts for food is forbidden in Islam, as stated in the Quran (5:1). This is why pig meat is specifically prohibited by name in the Quran, as well as in older scriptures. The pig has long been a source of confusion; it is an omnivore, meaning it consumes both plants and meat, and it is an animal with hooves like herbivores, yet it hunts and eats like a carnivore. Consequently, the pig is deemed a carnivore by the Quran and is specifically named as forbidden to eat.
On the other hand, all animals caught from the sea are permitted (5:96), with no distinction between carnivores or herbivores. This per-mission is primarily because, unlike the process of catching carnivores on land, humans usually exert no aggressive and ferocious efforts to attain most sea animals—it is a relatively passive process. For this rea-son, the Quran allows hunting fish even for a person who is wearing Ihram and on the pilgrimage to Mecca, while hunting on land during the pilgrimage journey is forbidden.
The Quran ordains that any meat on which God’s name is not invoked, or if the meat is slaughtered in the name of false gods or any-one else apart from God, then it should not be consumed. This makes sense—if one aims to maintain their relationship with God on the right footing and direct all their emotions and feelings solely towards One God, then it is logical to avoid such meat.
Other things that the Quran deems impure include blood and an-imals that have died of natural causes or accidents, or killed by other animals (see Quran 2:173, 5:1, 5:3, 6:121 and 16:115 for details).
The Quran instructs its followers to avoid mind-altering substances and maintain a sober mind to make sound decisions in life. For this reason, it prohibits all intoxicants. Hence, anything that induces a high is forbidden, and one cannot consume such substances in either small or large amounts. These substances include alcohol, marijuana, cocaine, meth, and heroin, among others (Quran 4:43).
3 – Purification of One’s Concept of God and One’s Relationship with God
This section can be divided further into 4 parts:
a) Take matters concerning God very seriously and sincerely. b) The concept of God needs to be correct and purified from all kinds of conceptual impurities.
c) Love, loyalty, devotion, and obedience must be directed strictly toward one God, with absolutely no partners or intermediaries. d) Ritual Worship: Physical expressions of one’s love, loyalty, de- votion, and obedience to God.
Let us briefly discuss these points.
a) Take Matters about God Very Seriously and Sincerely:
A single reading of the Quran by a lay person makes it abundantly clear that God expects humans to consider existence with utmost seriousness and continuously contemplate the larger questions of life. The Quran anticipates that an individual will sincerely pay attention to what is considered worthwhile in the context of God and evaluate matters based on their merit. If some information about God appears to be true, then the Quran expects one to surrender to the truth, even if it contradicts one’s own desires, biases, prejudices, or worldly benefits. The God of the Quran wants people to take matters concerning the divine very seriously and, most importantly, with sincerity.
It makes sense. As I explained at the beginning of the book, it is criminally negligent not to make at least one serious effort in life to find reasonable answers to existential questions. b) The Concept of God Needs to Be Correct and Purified from All Kinds of Conceptual Impurities:
The Quran makes significant efforts to emphasize the importance of having the correct concept of God. This is logical since the purpose of Islam is to cultivate one’s relationship with God, and to have a sincere relationship, one must truly understand who they are relating with.
Another reason why the Quran goes to great lengths to present what it deems as the correct concept of God is that, according to the Quran, the concept of God has been greatly distorted by many religions across the world, and the Quran aims to correct these distortions. Let us briefly analyze some key points that the Quran explains about God in this regard.
i) The Exact Nature of God:
What exactly is God? What constitutes the fundamental ultimate re-ality that is conscious, intelligent, and omnipotent? What is it made of? How can it exist eternally and be infinite? Is it energy? Is it light? Unfortunately, the Quran declares that we cannot comprehend the exact nature of God. The God described in the Quran exists beyond space and time (Quran 57:3) and is so entirely unique that nothing in existence can serve as a parable or analogy to grasp its true essence (42:11 & 112:4)—it is neither light nor energy but something beyond these concepts. This perspective from the Quran is logical. Let me explain.
We are creatures constrained to think within the parameters of space and time. Therefore, if there exists a reality beyond space and time—be it God or something else—it follows that there can be no analogy or parable to accurately represent it. No matter how diligently we try, we are fundamentally unable to visualize, conceptualize, or understand the exact nature and dynamics of such a reality at any level. However, all hope is not lost. Even though we cannot understand the exact nature of God, as described in the Quran, we can certainly grasp this infinite phenomenon of God on a limited scale. God is infinite and unlimited, yet we share some limited attributes with the Divine. Through these attributes, we can begin to comprehend the nature of God. We learn from the Quran and other scriptures that God is a someone, not a something—a conscious, sentient being who experiences happiness and love, shows displeasure, communicates, and possesses a sense of right and wrong as well as a sense of justice.
Now, some may argue that we are attributing human qualities to God. However, from God’s perspective, these are actually Divine attributes. According to the teachings found in the Quran (15:29), when Divine attributes like life, consciousness, intelligence, emotions, aesthetics, and a sense of right and wrong are transferred to inanimate matter, it becomes humans and all other life around us. So, which of these two perspectives do we regard as true? Are we assigning human characteristics to God, or do we, as humans, embody divine attributes? Unfortunately, this isn’t a question that can be scientifically proven or disproven; therefore, it fundamentally relies on belief. Consequently, everyone is free to analyze the available evidence and form their own conclusions. I am sharing my perspective in this book, which is that af-ter reviewing what I consider evidence, I have concluded that it is more logical to believe that it is indeed divine attributes that, when transferred to varying arrangements of inanimate matter, result in life, conscious-ness, intelligence, the capacity for emotion, and our moral existence.
Now, we shall discuss some extremely important concepts that the Quran clarifies about the Oneness of God. C) Love, loyalty, devotion, and obedience need to be directed strictly to One God with absolutely no partners or intermediaries
The extreme emphasis on the absolute Oneness of God: This is the central theme of the Quran and something that is emphasized from all angles on every other page of the Quran.
The Quran states clearly and very passionately that God is One – and this Oneness can be divided into two categories
1) Physical Oneness of God – God did not originate from anything, nor did anything originate from God: Quran 112:3 states that God nei-ther begets nor is begotten, meaning it is incorrect to believe that God came from something, or that God transforms into something material. This assertion refutes various concepts, for example:.
• The Christian belief that Jesus (PBUH) was God manifested in human form is contradicted by this statement. Similarly, any religious notion suggesting that God assumed a human or material form on Earth is also negated.
• The Meccan pagan belief that angels are the daughters of God—implying they are made of the same substance as God, who manifested Himself as angels—is refuted.
• Even among Muslims, there is a prevalent idea that the entire universe is part of God – meaning God has manifested Himself materially in the form of the Universe and everything within it. However, this concept is negated by the Quran. The correct understanding, according to the Quran, is that the Universe is the creation of God but not a material manifestation of God Himself..
2) There are absolutely no partners or associates of God when it comes to God’s decisions about running the affairs of existence: There is a prevalent idea among many religions that, although there is a Creator God, there are other gods who make decisions regarding the affairs of existence. For example, in Hinduism, the creator God is Brahma, but it is the gods Vishnu and Shiva who manage the affairs of existence. This pattern is similar in many other polytheistic religions.
Even within Islam, there exists a tradition that states there are hu-mans, both dead and alive, who are so pious that God grants them the authority to make decisions on His behalf. These individuals are known in this tradition as Ghaus, Abdal, and Qutub.
The Quran negates any ideas suggesting that anyone shares in God’s authority. While the concept of angels exists within the Quran, their sole jurisdiction is to implement God’s decisions. The Quran is unequivocally clear that all creation powers and decision-making au-thority belong solely to God, with no one else sharing in this authority. Numerous verses underscore this vital principle; for instance, Quran 7:54 states:
All power of creation and all authority of command belongs solely to God alone.
Furthermore – Quran 18:26 says:
God does not share his command and authority with anyone at all
3) The Quran preaches the need to have a direct relationship with God without any intermediaries: In this regard, the Quran makes three things absolutely clear.
a) Humans need to direct their primary emotions of love, loyalty, devotion, and obedience strictly toward God alone.
b) God hears everyone directly.
c) Everyone needs to place their trust solely in God and no one else.
Let us discuss these things briefly. a) Humans need to direct their primary emotions of love, loyalty, devo-tion and obedience strictly to God alone: Worship means that one directs extreme feelings of love, loyalty, devotion, and obedience to someone. The Quran proclaims that the primary purpose of humans is to worship God (Quran 51:56).
Does this verse suggest that humans are destined to engage eter-nally in ritual worship of God? Not at all. The verse simply implies that humans should make God the primary object of their love, loyalty, devotion, and obedience. All these emotions directed towards anyone else should be secondary. Many verses in the Quran address this topic, but I want to share some specific ones here. Quran 2:165 states:
And there are those who venerate others alongside God and love them with the kind of love that should only be directed towards God alone – but those who truly believe in God love God the most.
Quran 40:65 says:
There is no one worthy of worship except God alone – hence, call solely upon God alone with sincere devotion.
Having anyone or anything that holds equal stature to God, attrib-uting partners or associates to Him, or performing acts and rituals of worship for anyone or anything other than God are considered Shirk, or “Associating Partners with God.” The Quran identifies Shirk as the ultimate sin that will not be forgiven (Quran 4:48). Previously, we dis-cussed that a genuine mistake will be forgiven. So, if someone commits Shirk because they were never adequately exposed to true guidance, then perhaps it could be considered a sincere mistake and forgiven. However, if someone was properly exposed to true guidance but was negligent towards it, or if they engaged in Shirk for other wrongful reasons such as ancestral belief, personal or tribal interests, or due to ego, then according to Quran 4:48, Shirk is a crime for which there is absolutely no forgiveness.
It makes sense, as Shirk is indeed the most immoral act one can com-mit—it represents the ultimate betrayal toward God. Let me explain:
If I discover a phenomenon as extraordinary as God, who not only caused me to be born out of nothing but also sustains me and offers me eternal paradise for being righteous, then this God should be the cen-ter of all my worship. My only true relationship is with this God, and all of my other relationships—such as those with my parents, siblings, spouse, children, and friends—are determined by God, for He decided where I was born. If God had chosen to place me in another time and location, I wouldn’t even know the people in my life whom I hold near and dear. If I find out that such a God exists, then it would indeed be the most immoral act and the greatest injustice if I were to hold any-thing or anyone else equal in love, devotion, obedience, and loyalty to this God—whether it be another person, another deity, or even my own self-interest, desires, or ego.
Strict obedience to one God serves another very important purpose: If Paradise is to be a perfect place, complete subservience to a single supreme authority is necessary. Otherwise, conflict and disharmony will arise. Consequently, there can be absolutely no room for any violation of this supremacy in any way. Therefore, if someone is found guilty of the crime of Shirk on Judgment Day, it makes sense that this person would be denied citizenship in Paradise.
b) God hears everyone directly: Quran 2:186 proclaims that God hears everyone directly and there is no need for any intermediary – the verse says:
(Oh Prophet), When people ask you about Me (God) – tell them that I am near to them – I hear their prayers when they call upon Me. Another verse, Quran 40:60 says:
God has proclaimed that: ‘Call upon me, I will respond to you.’
Quran 50:16 goes to extreme lengths to highlight how close God is to everyone by stating that:
It is God who created Humans and He fully knows even the whispers of their souls and He is closer to them than their jugular vein.
c) Everyone needs to put all their trust solely in God and no one else: The Quran, in various places, emphasizes that humans should place their trust solely in God. Let us examine some examples:
God – there is no other Master besides Him. Believers must put all their trust only in God, and God shall ensure He helps them from where they never even expected. Anyone who puts their trust in God – then God will be enough for him (Quran 64:13).
… and trust only in God. God loves those who put all their trust in Him. If God supports you, no one can harm you, and if God forsakes you, no one can be of benefit to you. Hence, the believers must put all their trust only in God (Quran 3:159-160).
All matters are controlled by God. You shall worship God alone and put your trust only in Him. God is never unaware of whatever you do (Quran 11:123).
In light of our discussions thus far, it’s clear that the God of the Quran wants us to understand that absolutely no one shares any kind of power with Him or authority with Him. Humans need to direct all their emotions and practices of worship solely to One God. The Quran also proclaims that God is very close to humans. He directly hears everyone, and humans need to put all their trust in God. All these factors imply that every individual needs to have a direct relationship with God.
There is a prevalent practice of venerating and worshiping certain holy personalities within some segments of Islam. We need to briefly analyze this practice in light of the Quran before moving forward, as it is important to address this matter in the section where we discuss the Quran’s emphasis on developing a direct relationship with God without any intermediaries or associates.
i) The Prevalent Practice of Venerating and Worshipping Saints and Holy Personalities
Having a skillful teacher who instructs you in God’s religion is no doubt beneficial. However, a popular practice exists within some segments of Islam that involves venerating holy personalities, whether deceased or alive. Devotees often subject themselves to serving these figures and dedicate sacred rituals of worship to them. For instance, they pray to these figures, perform ritual acts of worship, distribute food in their honor to please them, conduct animal sacrifices, and carry out chari-table deeds in their name. People engage in these practices for various reasons, which I will outline below. Additionally, I will explain how the Quran refutes these reasons.
ii) Worship of Dead or Alive Holy Personalities for Prayer Acceptance
People venerate saints and holy figures, whether deceased or living, be-cause they believe God is too holy and exalted for ordinary humans to approach directly. Hence, these saints and holy personalities will listen to their prayers and get them accepted by God.
This is contrary to the Quran’s very clear teachings I mentioned above that God is extremely close to everyone. He loves each person more than anyone else. He hears everyone directly. People need to put all their trust in God – meaning people need to have a direct relationship with God and need to pray directly to Him.
Secondly, the fundamental purpose of Islam is to cultivate one’s relationship with God. This purpose is utterly compromised if one believes that God is out of reach, while dead or alive saints and holy personalities are the ones who hear prayers and ensure they are accepted by God. Consider this: If one assumes that God neither hears nor cares to listen to their prayers, but believes instead that a specific saint, dead or alive, does listen and can intervene to have those prayers accepted by God, who then becomes the focus of their love, loyalty, devotion, and obedience? The answer is clear: the specific holy personality who is perceived as reachable and caring enough to listen. A significant and unfortunate outcome of this belief is that, knowingly or unknowingly, God is relegated to a secondary position.
Apart from the points mentioned previously, the Quran specifically prohibits any form of worship directed toward saints or holy person-alities. In one particular verse, the Quran addresses certain groups of Jews and Christians who practice venerating their holy figures. The verse states:
They take their Rabbis/Priests and Monks as Lords along-side God – and also Messiah son of Marry – even though they were commanded to dedicate all of their worship solely to One God (Quran 9:31).
iii) Worship of Dead or Alive Holy Personalities to Get Closer to God
Another justification given by some individuals who venerate both deceased and living holy personalities is that serving and venerating these figures will bring one closer to God. The rationale is that since saints and holy personalities are very close to God, and God loves them, serving these personalities and worshiping them will make God pleased and draw one closer to Him.
This idea stands in direct opposition to the Quran’s teaching that emphasizes developing a direct relationship with God without interme-diaries. Moreover, the Quran explicitly states that the way to draw closer to God or to be loved by Him is through mindfulness and awareness of Him. The more attentive and conscientious one is in following God’s commandments in their daily life, the more beloved they are to Him. This principle is clearly articulated in the following Quranic verses:
The friends of God will have nothing to fear nor shall they grieve. They are those who are sincerely faithful and mindful of God (Quran 10:63).
Surely, the most respected and noble person in the sight of God is the one who is the most righteous and the most God-conscious among you (Quran 49:13).
So, the Quran negates the idea that one needs to serve holy person-alities or worship pious people to get close to God. Instead, the Quran proclaims that the more righteous and God-conscious you are, the dearer and closer you are to God.
The Quran explicitly prohibits the practice of worshiping holy per-sonalities in the hope of getting closer to God. Quran 39:2-3 asserts:
It is I (God) who has revealed this book (Quran) with Truth – so worship God alone with sincere devotion and no one else. Indeed – devotion is due solely to God alone. As for those who venerate others alongside God saying: ‘We vener-ate them only so they may bring us closer to God’ – surely God will judge them for what they say and God does not guide those who lie and disbelieve (Quran 39:2-3). In this context, a particular verse often cited to justify the practice of venerating holy personalities to get closer to God requires clarification, despite the Quran’s explicit disapproval of this practice. The verse in question is Quran 5:35, which states:
Oh Believers! Be mindful of God and seek “Waseela” or “Means” to get closer to Him and struggle in His way so you may be successful.
Many among those who wish to forcefully justify the worship of holy personalities to get closer to God argue that the word “Waseela,” used in this verse and literally translating to “Means” or “Ways,” implies that one should venerate holy personalities as a “Means” to get closer to God. This interpretation is a significant stretch and in complete con-trast to the Quran’s overall teachings on this matter, particularly Quran 39:2-3, which clearly does not approve of the practice of venerating holy personalities to get closer to God. The verse in question, Quran 5:35, simply states that one should seek ways or means to get closer to God—ways such as being mindful of God, doing good deeds, morally purifying oneself, and performing rituals of worship.
iv) Worship of Dead/Alive Holy Personalities So They Can Intervene on a Person’s Behalf and Save Them on Judgment Day
It is crucial to address a prevalent concept in Islam known as “interces-sion.” Commonly, it is believed that if an individual venerates Prophet Muhammad (PBUH) or another deceased or living holy personality, then, should that individual be condemned to hell by God on Judgment Day, the Prophet (PBUH) or the respective holy personality will inter-vene and rescue them from hell. According to the Quran, this concept is entirely incorrect.
All control on Judgment Day belongs solely to God. It is He who decides who will be punished in hell and who will be admitted to heaven. Additionally, it is God alone who determines whether to allow intercession for someone and by whom the intercession is to be made. The following verses from the Quran discuss the concept of interces-sion. I will mention some specific ones below to elucidate this concept.
Verses pertaining to the concept of intercession include 6:70, 6:51, 32:4, 39:43-44, 2:255, 10:3, 19:87, 20:109, 34:23, 43:86, and 21:26-28 and 74:46-48.
Let us analyze some specific verses.
The following verse clearly states that all matters regarding inter-cession will be decided by God alone.
All Intercession belongs to God (39:44).
The following verse from the Quran clearly states that it is solely God who decides if a person should be saved through the means of intercession.
No intercession can benefit anyone except for someone for whom God allows (Quran 34:23).
The following verse indicates that God will determine whose tes-timony is permitted, and the individual testifying will speak only the truth.
On that day (Day of Judgment), no intercession from anyone will be allowed except from someone whom God allows and whose words are true and pleasing to God (Quran 20:109).
Thus, considering all the verses about intercession in the Quran, the accurate Quranic understanding of intercession is that for those condemned to Hell by God, no intercession will be accepted from any-one. (Refer also to the following verses for further clarification: Quran 7:73, 74:46-48).
However, for those individuals who are neither exceedingly virtu-ous for heaven nor exceptionally wicked for hell, it is God who decides to save a person from Hell. He chooses someone to step forward and provide a truthful testimony about that person, allowing God to spare them based on this account.
Therefore, I must emphasize again that the concept isn’t that God will condemn a person to hell while someone else saves them. The ac-curate understanding is that God decides to save a person and utilizes good testimony as a means to confer additional merit on that individual in order to save them.
The flawed idea of intercession is prevalent among Muslims; it sug-gests that God will condemn a person to hell, yet some holy personality will save them. This concept contradicts the clear injunctions of the Quran, and it has another catastrophic implication. As discussed earlier, if I believe that a certain holy personality is listening to my prayers and having them accepted by God, then my primary feelings of worship will be directed towards that holy personality, not towards God. This issue parallels the flawed concept of intercession. If I believe a certain holy personality will save me in case God condemns me to hell, then my primary feelings of love, loyalty, devotion, and obedience will be directed towards that holy personality and not towards God.
There are some Hadith narratives in which Muhammad (PBUH) is reported to have said that he will be allowed to intercede for some people. From the Quranic perspective, this means that on the Day of Judgment, if God chooses to save a person from punishment, in some cases, Muhammad (PBUH) will be allowed to give a favorable testi-mony on their behalf. This will then become the means for their salva-tion. It is important to understand that the concept is not that God will condemn someone to Hell and Muhammad (PBUH) will intervene to save them. Rather, the idea is that God will decide to save a person and use Muhammad’s (PBUH) testimony as the means to do so. d) Ritual Worship – Physical Expression of One’s Love, Loyalty, Devotion, and Obedience to God
Once the true concept of God is understood and accepted, and the correct relationship with God is established, Islam then lays down the divinely approved method of expressing one’s devotion in that relation-ship—and one very important part of this expression is ritual worship.
A human being’s relationship with their Creator is expressed through acts of worship such as prayer and fasting. These acts establish one’s relationship with the Divine on the right footing and serve as re-minders of God, contributing to the cleansing of the soul by acting as deterrents to one’s tendency to deviate from the path of righteousness.
One can rightly argue that an entity such as God deserves a lifetime of full-time worship every minute of the day—hence, God Himself has sanctioned the bare minimum quantity of ritual worship in Islam, called Farz.
Farz rituals of worship are the compulsory amount of worship rit-uals. If someone identifies as a Muslim yet does not perform the most basic Farz prayers, then this will be considered a very serious transgres-sion on Judgment Day.
After fulfilling the obligatory farz prayers, individuals are free to engage in as many voluntary acts of worship as they wish to draw closer to God.
In terms of purifying one’s relationship with God, Islam mandates a correct concept of God, emphasizing His singularity in every aspect and the absence of any partners sharing His authority. Islam also encourages the development of a direct relationship with God, explicitly without intermediaries. It prescribes certain compulsory and voluntary rituals of worship as physical expressions of one’s love, loyalty, devotion, and obedience to God. Let us move to the last of the four main tasks that Islam expects people to undertake.
4 – Purification of One’s Moral Character, Particularly in Interactions With Other Human Beings
As far as character, ethics, and morality are concerned, the Quran aims to mold its followers into good, righteous, sincere, honest, merciful, just, charitable, and humble human beings. I find myself completely agreeing with this aspect of the Quran’s teachings because the values Islam aims to inculcate are not just Islamic or religious values, but the highest values found in all human societies and cultures throughout time.
The Quran is filled with ethical and moral guidelines; however, I will share a few selected ones with you. The God of the Quran expects you to become:
1) Someone who is a peacemaker and a well-wisher to all and holds no malice for anyone – someone who tries to make peace even if they are wronged (Quran 41:34).
2) Someone who controls anger and forgives others (Quran 3:133-134).
3) Someone who can lawfully take revenge for being wronged but instead chooses to forgive (Quran 16:26).
4) Someone who, in a situation where they have to turn away a pauper, does so very lovingly and gently (Quran 93:10 & 17:28).
5) Someone who doesn’t follow up charity with reminders of their generosity and hurtful words (Quran 2:262-263).
6) Someone who is just even towards their enemy (Quran5:8).
7) Someone who doesn’t mock or make fun of others or calls them by hurtful nicknames and doesn’t dig up flaws in other people (Quran 49:11).
8) Someone who is humble, avoids arrogance at all costs, and never becomes a boastful person (Quran 31:18). 9) Someone who does not seek self-glory or personal exaltation (Quran 28:83).
10) Someone who walks very humbly, and even when ignorant people speak hurtful words, he responds with gentleness and peace (Quran 25:63).
11) Someone who is extremely kind and generous towards parents, relatives, the needy, and the orphans (Quran 17:23-34).
12) Someone who is extremely honest and fair when dealing with others (Quran 17:35).
13) Someone who does not show reluctance when required to fight against oppression and persecution (Quran 4:75)
14) Someone who does not use curse words or insulting words for other people’s religion and gods despite believing that they are false (Quran 6:108).
15) Someone who doesn’t gossip about others and backbite people (Quran 49:12).
16) Someone who does justice and speaks truth even if it goes against personal interests or the interests of one’s family, tribe or nation (Quran 4:135).
Indeed, these values are universally recognized as the best a person can uphold. It is difficult for anyone to disagree with them. The Quran contains many verses that explain the moral dos and don’ts for human beings. I want to highlight a very special verse here because it outlines five categories of moral prohibitions, and all sins and crimes forbidden in Islam fall under these five main categories.
The Holy Quran, in Chapter 7, Verse 33, clearly states that there are only five categories of sins that God has forbidden for everyone, which are:
1) Any private or public sexual act or behavior outside the marriage between a man and a woman. 2) The Holy Quran forbids “Ithm.” The Arabic word “Ithm” can imply two things: one meaning of the word is “sin,” indicating that the verse commands people to avoid anything they consider sinful. The usage of this word in the verse also conveys another meaning— “injustice” or the curtailment of someone’s rights. Therefore, the verse implies that people must refrain from com-mitting injustices or denying others their rightful dues.
3) Wrongful transgression is prohibited, which means that people must refrain from committing any unlawful acts against anoth-er’s property, dignity, or life.
4) Equating others with God.
5) Lying about God or speaking about Him without having cer- tain knowledge.
The Quran outlines five major prohibitions in 7:33 that make per-fect moral sense. These are the five big “don’ts” the Quran asks people to abstain from, encompassing all sins within these broad categories. For example, the Islamic prohibition of interest on loans falls into the second category, as it represents a form of economic injustice, while the moral commandments for men and women are categorized under the first.
I believe it is safe to assume that no one can have any justified objections to categories 2 through 5. It is indeed the right thing to do to abstain from what one genuinely considers a sin—to abstain from committing injustice—to abstain from unlawfully harming anyone’s life, dignity, and property.
Furthermore, it is forgivable if someone refuses to believe in God due to rational and intellectual dissatisfaction with arguments about Him. However, I think we all agree that believing in God and then associating partners with Him without any justified reason is not a very good thing to do. Similarly, we can all agree that deliberately lying about anyone, including God, is not acceptable behavior. The extreme emphasis on limiting sexual actions and behaviors within marriage: The first point discussed in Quran 7:33 raises a ques-tion for many: Why does God emphasize restricting all forms of sex-ual behavior to within the bounds of marriage between a man and a woman? I will provide a brief answer here and address the details further in the Question and Answer section.
The union of a man and a woman is a mechanism for bringing new human beings into this world. When a new human arrives, they require a tremendous amount of care starting from day one and continuing for at least 15 years or more. A human being is not merely a physical creature but also psychological, emotional, moral, and spiritual being. Consequently, the extensive care and nurturing a newborn requires must address all these aspects. A human needs physical, psychological, emotional, moral, and spiritual care and nurturing, directed towards enhancing their well-being in this life and crucially, in the hereafter. To fulfill this need, God has established the institution of the biolog-ical family unit, consisting of a biological male and a biological female united by marriage. As depicted in the Quran, God envisions a stable family unit that can provide long-term nurturing in all the aforemen-tioned dimensions.
It makes sense; there is no better way than the stable family insti-tution to provide the right kind of physical, psychological, emotional, moral, and spiritual nurturing to a newborn for more than a decade.
The prevalence and acceptance of sexual actions and behaviors outside of marriage represent some of the most serious threats to the institution of marriage. Therefore, the God of the Quran takes great lengths to emphasize the importance of restricting all kinds of sexual behaviors within marriage, and has indeed criminalized all forms of sexual activity outside of marriage. We often view marriage from the perspective of the man and the woman, but God views marriage from the perspective of the child, who requires years of dedicated love, care, and nurturing in various aspects. This is so the child can develop correctly in relation to this world and the hereafter.
Another extremely crucial function of the family institution is to provide care for individuals as they reach old age. A stable family unit is the optimal mechanism for addressing the physical and emotional needs of the elderly. While nursing homes are a viable Plan B for many, and some individuals in developed countries might prefer them as their Plan A, it is quite evident—without needing to cite any research—that nursing homes cannot provide the same level of psychological and emo-tional fulfillment and care for the elderly that a stable family institution can provide.
For me, it makes sense. The normalization and prevalence of sex-ual actions and behaviors outside of marriage are bound to weaken the institution of marriage. If the goal is to protect and strengthen mar-riage and the family unit it begets, then it makes sense to strictly limit all kinds of sexual behaviors and actions within marriage. Exceptions aside, normally, a marriage stands on the pillar of sexual loyalty. If that is compromised, then the whole institution either becomes toxic and lifeless or completely falls apart.
Hence, if you engage in or promote any form of sexual activity or behavior outside of marriage—for instance, engaging in sexual activity outside of marriage or participating in media content that promotes sexually provocative images or dialogues—then you are directly waging war against the institution of the family, which God Himself created. Therefore, all forms of sexual activity or behavior outside of marriage are deemed as very serious offenses by God, carrying worldly punish-ments and severe consequences in the hereafter. Divorce is permitted in Islam for both men and women; however, the God of the Quran encourages individuals to make every effort to maintain a stable family unit. The detrimental effects of toxic marriages on children are well-documented, highlighting the long-term, often ir-reversible, harm that children suffer from unstable family environments and the separation or divorce of their parents.
So, here is a summary of everything we discussed so far in this section:
To be favored by the Divine and enter paradise, the Quran wants me to earnestly and sincerely seek the truth about God and existence. It expects me to cultivate the right understanding of God and to dedicate all my love, loyalty, obedience, and devotion to God. The Quran wants me to keep myself clean, maintain purity in my food while avoiding intoxicants, and uphold my moral character by adopting the highest human values. I don’t think I need to elaborate further on why I found nothing in these teachings of the Quran that I could disagree with.
Lastly, we need to briefly address the question: Does the God of the Quran permit me to fight and engage in armed conflict, and if so, under what circumstances?
Allowance of War in Islam
I have discussed the following ideas elsewhere in the book, but it is im-portant to highlight them again in this section since we are discussing what exactly the God of the Quran expects of me to be successful in the hereafter.
When it comes to the use of force or violence, the Quran permits Muslims to engage in warfare or armed struggle for primarily two reasons.
1 – Against those people who reject divine truth after it has become clear to them: The Quran 9:5-29 instructs Muslims to confront the polytheists until they embrace Islam. It also directs confrontation with Jews and Christians until they either accept Islam or agree to live under Muslim subjugation and pay a tax (Jizya) as a sign of this subjugation.
We have previously discussed that these verses pertain directly to the immediate audience of a Rasool of God. We explored how a Rasool of God not only brings guidance for all humanity but also serves as God’s earthly demonstration of divine judgment for his immediate audience. A Rasool clarifies the truth to his immediate audience, and after a certain period, those who accept the Rasool’s message are re-warded here in this world, while those who reject it face punishment in this world. When these verses are read in context, they refer to the divine punishment inflicted on the immediate recipients of a Rasool’s message, whom God declared to be rejecting truth for wrongful and unjustified reasons.
Hence, these verses relate solely to Muhammad (PBUH), his com-panions, and his immediate contemporaries. They are not applicable to anyone following them. Therefore, Muslims are not obligated by God to fight non-Muslims for reasons of faith, to convert them to Islam, or with the intention of subjugating them. In fact, the Quran issues an eternal commandment that there shall be absolutely no compulsion in matters of religion.
Let there be no compulsion in matters of religion now that truth stands out clearly from falsehood… (Quran 2:256).
2 – Fighting for self-defense and against oppression and persecution: The Quran permits Muslims to engage in combat for reasons of self-defense and against severe injustice, oppression, and persecution, particularly religious persecution. The verses that primarily address these directives include Quran 2:190-193, 22:39-40, and 49:9-10. These injunctions are universal and apply to all Muslims at all times. However, the Quran also stipulates that such warfare can only be conducted under a lawful ruler. Quran 4:59 states:
Believers! Obey God and obey the Messenger and obey those who are put in positions of authority among you.
I agree that there might be extreme exceptions where it could be morally justified to take up arms against an established authority or without the authorization of an established authority. However, as a general principle, Quran 4:59 clearly states that Muslims must obey the lawful rulers over them. This means that armed conflict can only be conducted under the authority of the established government.
In today’s age, the accepted legal authority is the government of a country; hence, it would be correct to say that while acknowledging that there can be cases of extreme exceptions—as stated in the Quranic teachings, Muslims are permitted by God to fight for self-defense and against injustice, oppression, and persecution, but only under the au-thority of their country’s government.
Keeping the above-mentioned points in mind, it is essential to an-swer two very important questions.
1 – Can any Muslim group fight other Muslims to enforce their own specific interpretation of an Islamic government system?
Answer: In light of our previous discussion – No! Muslims after Prophet Muhammad (PBUH) are permitted to take up arms only for self-defense, or against clear instances of injustice, oppression, and per-secution, and even then, only under lawful leadership.
Moreover, the Quran issues a clear directive that in matters of collective affairs, Muslims should resolve matters through mutual con-sultation—not through force or armed conflict. Quran 42:38 articulates this principle with the following words:: … (True believers are the ones who) … respond to their Lord, establish prayer, settle their collective matters through mutual consultation and donate from what I (God) have provided for them.
In light of the above verse, decisions on collective matters, such as the type of leadership that will lead a nation and the decisions to manage government affairs, must be made through public consultation.
The mechanism of mutual consultation can take various forms. For instance, during the time of Muhammad (PBUH), it involved a rudimentary form of consultation among key leaders from different tribes. In today’s world, this consultation may manifest as Presidential or Parliamentary elections, or other methods allowing people to participate in collective decision-making through mutual consultation. Regardless of the form it takes, the Quran explicitly states that collective matters must be decided through mutual consultation, not through force.
2 – Can Muslim Governments Use Force to Implement Their Own Interpretation of Islam on Others?
Answer: According to Quran 22:41, a government of Muslims is indeed authorized to collect Zakat tax, summon Muslims to daily obligatory prayers, particularly the Friday prayer, and enact Islamic punishments for specific crimes explicitly mentioned in the Quran. However, does Islam empower Muslim governments to enforce their interpretations on issues like hijab, beard grooming, and gender segre-gation? Questions such as whether to wear a hijab, whether it should cover the face, whether to grow a beard and its required length, or whether men and women can study and work together arise. Can a Muslim government impose its own particular moral interpretations of Islam on such matters?
The answer is a resounding no! Let me explain briefly. The phrase “Amar bil Maroof wa nahi anil Munkar” means “Call people to what is good and forbid them from what is evil.” This direc-tive is very popular and is often used as a justification for governments to enforce the wearing of head or face coverings on women and beards on men.
This instruction has been directed to Muslims in three main places in the Quran: in verses 3:104, 3:110, and 9:71.
There are three main points to understand in this regard:
1) The term “Amr,” which signifies “to order someone to do some- thing,” is also employed in the Quran to mean “to invite someone to do something,” as illustrated in Quran 2:169. Consequently, the verse suggests that if you hold a position of authority, such as in the police force, you are permitted to actively prevent people from engaging in wrongdoing. However, if you are an ordinary individual, your role is limited to advising and admonishing others
2) The words used in this verse for good and evil are “Maroof” and “Munkir.” The very meaning of these words implies things that are commonly known as good and those commonly known as evil both from the perspective of Islam and from the perspec- tive of universal human morality, these words do not imply that governments have an all-out sanction to impose their own interpretation of Islam on others in all matters. In fact, the verse suggests that governments can promote what is com- monly known as good in a society, such as honesty, cleanliness, and kindness, while forcefully preventing what is commonly recognized as bad, including theft, dishonesty, fraud, robbery, unlawful violence, and injustice.
3) If a government chooses to enforce specific regulations based on Islamic teachings, it must have explicit authorization from the Quran. This means that for a government to impose a particular mandate on its citizens, the directive must be clearly sanctioned by the Quran. For instance, the Quran authorizes governments to enforce the collection of Zakat (a form of almsgiving), to prevent acts of open adultery, and to administer appropriate punishments for those who engage in such acts.
In this context, if the Quran does not authorize a specific injunction of Islam to be enforced by a government, then it cannot be enforced by a government. For example, whether a woman should cover her head and face, or whether a man is obligated to have a beard, the Quran does not grant any government the right to enforce their interpretation of these matters on others. Everyone is free to pursue whatever interpretation they agree with.
Personally speaking, within the interpretation of Islam that I agree with, currently led by Mr. Javed Ahmed Ghamidi, men are not obli-gated to grow a beard, women are not required to cover their heads or faces (it is considered an optional good deed), and God has not decreed gender segregation at public gatherings. Additionally, the Quran does not authorize any government to enforce their interpretation of Islam on individuals regarding such matters.
Conclusion
In my quest to find satisfying answers to existential questions, sci-ence led me to believe in an intelligence underlying everything. Guided by the belief that any divine truth should be readily accessible, I explored the most prominent tradition of religion—the Abrahamic tradition. Within this tradition, I initially turned to the Quran because of its his-torical verifiability and technical robustness. Acquiring accurate knowl-edge about the sources of Islam allowed me to analyze it effectively. The personality of Muhammad (PBUH), his claim of being a messenger of God, and the unfolding events with him and his companions formed a compelling basis for believing that he might indeed have been conveying truths from the Divine. I endeavored to understand what the God of the Quran expects from me and whether it aligns with moral and rational principles. In this chapter, I share my findings from this endeavor.
In my early 30s, I reached a point in my life where it became apparent that Muhammad (PBUH) was truthfully relaying his con-tact with God, and the divine directives he conveyed made moral and rational sense to me. I found myself devoid of justifiable reasons to reject Muhammad (PBUH) and the message of the Quran. I had come to believe in the reality of God, angels, divine accountability after death, hell, heaven, prophets, messengers, and scriptures. This entire frame-work, I realized, was true!
But I still hadn’t given in completely—I had some questions in mind, and before fully surrendering to the message of Islam, I needed to find reasonable answers to these questions. A message of acknowl-edgment needs to be stated here: Along with many other personalities, including mainstream Islamic scholars and even non-Muslim scholars, academics, and scientists, one of the main individuals who helped me have my questions answered was Mr. Javed Ahmed Ghamidi. I am grateful to God for making Mr. Ghamidi a resource for answering many of the problematic questions I had about Islam and existence in general.
I kept receiving morally and rationally satisfying answers to all of my questions until I had none left. I hold these answers to be true until they are challenged, as I remain open to being wrong. Hence, it was somewhere in early 2019 when I reached a point in life where all my existential questions were answered to a satisfactory level, and I realized I had no justified reason left to reject Islam as divine truth. This un-derstanding led me to completely surrender to Islam, and I understood why Islam means ‘to surrender’ — because it indeed implies that one surrenders to divine truth when one realizes that it is divine truth.
In the next chapter, I will share with you some satisfying answers I found to important questions I had about Islam and existence.
- “Humans ‘predisposed’ to Believe in Gods and the Afterlife,”-ScienceDaily, accessed April 11, 2024, https://www.science-daily.com/releases/2011/07/110714103828.html
- For details see Quran 3:179, Sahih of Muslim, No: 5113 as quoted by Javed Ghamidi in “(86) Response to 23 Questions – Itmam e Hujjat – Javed AhmadGhamidi – YouTube,” accessed May 1, 2024, https://www.youtube.com/playlist?list=PLvDn-nnkYLWQeKq8ny1IDf2bgZRTihI28a.