Islamic Studies Lecture No.

a. Concept of Deen ‫)تصور دين‬in the light of Quran and Sunnah

b. Study of selected text on Aqaid, Ibadat, Muamlat, & Akhlaq from Holy Quran
c. Verses of Surah Al-Baqra Related to Faith (Verse No-284-286)
d. Quranic Language (QL) “Hua, Hia, Anta, Anti” ‫ت‬
ِ ‫هو – هي – أنت – أن‬

A.1- Concept of Deen ‫)تصور دين‬in the light of Quran and Sunnah
[2:256] There is no compulsion in religion; truly the right way has be- come clearly distinct
from error; therefore, whoever disbelieves in the Shaitan and believes in Allah he indeed has laid
hold on the firmest handle, which shall not break off, and Allah is Hearing, Knowing.
[3:19] Surely the (true) religion with Allah is Islam, and those to whom the Book had been given
did not show opposition but after knowledge had come to them, out of envy among themselves;
and whoever disbelieves in the communications of Allah then surely Allah is quick in reckoning.
[3:83] Is it then other than Allah's religion that they seek (to follow), and to Him submits
whoever is in the heavens and the earth, willingly or unwillingly, and to Him shall they be
returned.
[3:85] And whoever desires a religion other than Islam, it shall not be accepted from him, and in
the hereafter he shall be one of the losers.
[6:116] And if you obey most of those in the earth, they will lead you astray from Allah's way;
they follow but conjecture and they only lie.
[6:117] Surely your Lord, He best knows who goes astray from His way, and He best knows
those who follow the right course.
[6:125] Therefore (for) whomsoever Allah intends that He would guide him aright, He expands
his breast for Islam, and (for) whomsoever He intends that He should cause him to err, He makes
his breast straight and narrow as though he were ascending upwards; thus does Allah lay
uncleanness on those who do not believe.

Deen: Its Meaning and Scope:

In order to offer a deep analysis of the term Deen, it is necessary to resort to a detailed linguistic
analysis for substantiating each with revealed and other sources. Maqayis al-Lughah (ibn
Zakariya (2001): 353) and Lisan al-Arab (al-Misri, n.d.: v. 13,167) suggests four meanings of the
term Deen. The first meaning is subjugation or dominance, administrative or legislative
authority, to put pressure to be obedient or using power to enslave or make one obedient. In
Arabic, dintuhum fa danu means “I subjugated them so they obeyed me” also dintuhu means “I
ruled or governed upon him.”   Thus, the word dayyan is used to indicate a person who
dominates and rules over a state, nation or tribe.  The second meaning is obedience and bondage,
subordination and domination by someone and bearing humiliation under subjugation and power
of others. As stated, dintuhum fadanu means “I subjugated them so they obeyed me.”  The
obedient tribe is called qawmun dayyinun. Here al-deen does not mean religion but it means
obedience. The third meaning is rules, regulations, ideology, doctrine, custom, tradition or
religion.  And finally the fourth meaning is reward, repayment, justice and accountability.
It may be noted that before Islam, the Arabs had different connotations in using this word and
their use of it in its various derivatives revolved around one or all of the abovementioned
connotations.  However, these connotations were not clear enough to the Arabs and this word did
not get a terminological position in any systematic and recognised school of thought. Rather the
understanding of this word was vague and insubstantial.  With the revelation of the Qur’an, the
word received a more definite connotation.  The Qur’anic use of the word has four components:

1. Sovereignty and supreme authority.

2. Obedience and submission to that authority.
3. Intellectual and practical system formed under that authority.
4. Repayment by that authority for loyalty in obedience or rebellion and
transgression against it.

A.2-Concept of Deen in the light of Sunnah

‫طلَ َع َعلَينا‬ َ ‫ إ ْذ‬،‫وم‬ ٍ ‫ات َي‬ َ ‫وس ِع ْن َد َر ُسول اهلل صلى اهلل عليه وسلم َذ‬ ٌ ُ‫ َب ْيَنما َن ْح ُن ُجل‬:‫بن الخطاب رضي اهلل عنه قال‬ ِ ‫مر‬ َ ‫عن ُع‬
َّ ‫ َحتَّى َجلَ َس ِإلَى‬،‫َأح ٌد‬ ِ ِ َّ ‫ديد َسو ِاد‬ ِ ِّ ِ
‫النبي صلى اهلل‬ َ ‫ َواَل َي ْع ِرفُهُ مَّنا‬،‫ اَل ُي َرى َعلَيه أثَُر السَّفَ ِر‬،‫الش ْع ِر‬ َ 5ُ ‫ َش‬،‫ديد َبياض الثياب‬ ُ ‫َر ُج ٌل َش‬
ِ ‫ فَقَا َل رسو ُل‬،‫َأخبِرنِي ع ِن اِإْل ساَل ِم‬ ِ ‫يه علَى فَ ِخ َذ‬ ِ ِ ‫ِ ِإ‬
‫اهلل صلى‬ ُ َ ْ َ ْ ،‫ َيا ُم َح َّم ُد‬:‫ َوقا َل‬،‫يه‬ َ َّ‫ضع َكف‬ َ ‫ َو َو‬5،‫َأسَن َد ُر ْكَبتَيه لَى ُر ْكبتَيه‬ ْ َ‫عليه وسلم ف‬
َّ ‫ وتُؤتِي‬،َ‫الصاَل ة‬ ِ ِ َّ ‫ َو‬،ُ‫َأن اَل ِإلَهَ ِإاَّل اهلل‬
،‫ان‬
َ ‫ض‬ َ ‫وم َر َم‬ َ ‫ص‬ ُ َ‫ َوت‬،َ‫الز َكاة‬ َ َ َّ ‫يم‬ َ ‫ َوتُق‬،‫َأن ُم َح َّم ًدا َر ُسو ُل اهلل‬ ْ ‫َأن تَ ْشهَ َد‬ ْ :‫ «اِإْل ْساَل ُم‬:‫اهلل عليه وسلم‬
ِ َ ‫طع‬
‫«َأن تُْؤ ِم َن‬ْ :‫ قَا َل‬،‫ان‬ ِ ‫يم‬ ‫ِإْل‬
َ ‫َأخب ْرني َع ِن ا‬
ِ ِ ْ َ‫ ف‬:‫ص ِّدقُهُ! قَا َل‬ َ ‫ فَ َع ِج ْبَنا لَهُ َي ْسَألُهُ َوُي‬،‫ت‬ َ :‫ قَا َل‬،» ‫ت ِإلَْيه َسبِياًل‬
َ ‫ص َد ْق‬ ْ ‫ت ِإ ِن‬
ْ َ َ‫است‬ َ ‫َوتَ ُح َّج اْلَب ْي‬
:‫ال‬
َ َ‫ ق‬،‫ان‬ ِ ‫َأخبِ ْرنِي َع ِن اِإْل ْح َس‬ ْ َ‫ ف‬:‫ قَا َل‬،‫ت‬ َ َ‫ ق‬،»‫ َوتُْؤ ِم َن بِاْلقَ َد ِر َخْي ِر ِه َو َشِّر ِه‬،‫ َواْلَي ْوِم اآْل ِخ ِر‬،‫ َو ُر ُسِل ِه‬،‫ َو ُكتُبِ ِه‬،‫ َو َماَل ِئ َكتِ ِه‬،‫اهلل‬ ِ ِ‫ب‬
َ ‫ص َد ْق‬
َ :‫ال‬
‫َأعلَ َم ِم َن‬
ْ ِ‫«ما اْل َمسُْؤ و ُل َع ْنهَا ب‬ َ :‫ قَا َل‬،‫َّاعة‬
ِ ‫َأخبِرنِي ع ِن الس‬
َ َ ْ ْ َ‫ ف‬:‫ قَا َل‬،»‫اك‬ َ ‫ فِإ ْن َل ْم تَ ُك ْن تََراهُ فَِإ َّنهُ َي َر‬،ُ‫ك تََراه‬ َ ‫د اهللَ َك َّأن‬5َ ‫«َأن تَ ْعُب‬
ْ
‫ون ِفي‬ َ ُ‫ط َاول‬
ِ ‫الش‬
َ َ‫اء َيت‬ َّ ‫اء‬ َ ‫َأن تََرى اْل ُحفَاةَ اْل ُع َراةَ اْل َعالَةَ ِر َع‬ْ ‫ َو‬،‫اَأْلمةُ َربَّتَهَا‬ ِ ْ :‫ قَا َل‬،‫َأخبِرنِي ع ْن َأماراتِها‬
َ ‫«َأن تَل َد‬ َ ََ َ ْ َ‫ ف‬:‫ال‬ َ َ‫ ق‬،»‫السَّاِئ ِل‬
‫ «فِإ َّنهُ ِج ْب ِري ُل َأتَا ُك ْم‬:‫ قَا َل‬،‫َأعلَ ُم‬
ْ ُ‫ اهللُ َو َر ُسولُه‬:‫ت‬ ُ ‫ ُقْل‬،»‫ َأتَ ْد ِري َم ِن السَّاِئ ُل؟‬،‫«يا ُع َم ُر‬ َ :‫ ثَُّم قَا َل‬،‫ت َمليًّا‬
ِ ُ ْ‫لق َفلَبِث‬ َ ‫ط‬ َ ‫ ثَُّم ْان‬5،»‫ان‬ ِ ‫اْلُب ْنَي‬
‫َأم َر ِدينِ ُك ْم‬ ِّ ُ
ْ ‫»ي َعل ُم ُك ْم‬

‫رواه مسلم‬

Umar ibn al-Khattab reported: We were sitting with the Messenger of Allah, peace and blessings
be upon him, one day when a man appeared with very white clothes and very black hair. There
were no signs of travel on him and we did not recognize him. He sat down in front of the Prophet
and rested his knees by his knees and placed his hands on his thighs. The man said, “O
Muhammad, tell me about Islam.” The Prophet said, “Islam is to testify there is no God but
Allah and Muhammad is the Messenger of Allah, to establish prayer, to give charity, to fast the
month of Ramadan, and to perform pilgrimage to the House if a way is possible.” The man said,
“You have spoken truthfully.” We were surprised that he asked him and said he was truthful. He
 said, “Tell me about faith.” The Prophet said, “Faith is to believe in Allah, his angels, his books,
his messengers, the Last Day, and to believe in providence, its good and its evil.” The man said,
“You have spoken truthfully. Tell me about excellence.” The Prophet said, “Excellence is to
worship Allah as if you see him, for if you do not see him, he surely sees you.” The man said,
“Tell me about the final hour.” The Prophet said, “The one asked does not know more than the
one asking.” The man said, “Tell me about its signs.” The Prophet said, “The slave girl will give
birth to her mistress and you will see barefoot, naked, and dependent shepherds compete in the
construction of tall buildings.” Then, the man returned and I remained. The Prophet said to me,
“O Umar, do you know who he was?” I said, “Allah and his messenger know best.” The Prophet
said, “Verily, he was Gabriel who came to teach you your religion.”
Source: Ṣaḥīḥ Muslim

The relationship between the concept of din and religious practice in Islam is summarized in a
well-known tradition of the Prophet Muhammad, the Tradition of Jibril (Gabriel), which
Muslims take as a semi-official creed. In this account, the angel Jibril comes to the Prophet in the
form of a man and says, “Oh Muhammad, tell me about Islam.” The Prophet replies, “Islam
means to bear witness that there is no god but Allah, that Muhammad is the Messenger of Allah,
to maintain the required prayers, to pay the poor-tax, to fast in the month of Ramadan, and to
perform the pilgrimage to the House of God at Mecca if you are able to do so.” Then Jibril says,
“Tell me about faith [iman]” The Prophet replies, “Iman is to believe in Allah, His angels, His
books, His messengers, and the Last Day, and to believe in Allah’s determination of affairs,
whether good comes of it or bad.” “You are correct,” Jibril replies. “Now tell me about the
perfection of religion [ihsan]. The Prophet responds, “Ihsan is to worship Allah as if you see
Him; for if you do not see Him, surely He sees you.” In this tradition, Islam represents religious
practice; iman represents religious knowledge; and ihsan represents the union of knowledge and
practice. Most scholars of religion think of religious practice as coming after religious
knowledge. People follow the rules and commandments of God because they believe in God and
know that His rules must be obeyed, but in the Tradition of Jibril these roles are reversed. Instead
of faith coming before practice, practice defines and confirms faith. To be a true Muslim, it is not
enough to be born a Muslim or to call oneself a Muslim. The believer must also perform the
actions that confirm one as a Muslim before God. These actions are summarized in the “Five
Pillars of Islam” that appear in the first part of the Tradition of Jibril:

1. To affirm that there is no god but Allah and that Muhammad is the Messenger of Allah
(Shahadati)
2. To maintain the five required daily prayers (Salat)
3. To pay the poor-tax (Zakat)
4. To fast during the lunar month of Ramadan (Sawm Ramadan)
5. To perform the pilgrimage to Makkah at least once in one’s lifetime (Hajj).

The key to the Five Pillars of Islam is the Shahadah, the “Act of Bearing Witness,” which
symbolizes the complementarily of faith and practice in Islam. The statement “There is no God
but Allah” confirms the believer’s acceptance of divine reality. As a formal declaration of divine
oneness, it represents the essence of knowledge (ilm). The statement “Muhammad is the
Messenger of Allah” confirms the believer’s submission to God, which is the meaning of the
word Islam. By making this statement, the believer responds to God by acknowledging the
Prophet Muhammad, both as the transmitter of the Islamic message and as the exemplary
Muslim. The person of knowledge in Islam is both a “knower” and a “doer.” The knowledge of
the nature of God informs religious practice and is confirmed by it. By maintaining a
complementarities between faith and practice, the sincere Muslim follows the example of the
Prophet Muhammad, who was exalted (muhammad) above all others because he embodied
religion both inwardly and outwardly. This dual embodiment is exemplified in the final portion
of the Tradition of Jibril, where ihsan, the perfection of religion, is defined as “worshipping
Allah as if you see Him; for if you do not see Him, surely He sees you.”

b. Study of selected text on Aqaid, Ibadat, Muamlat, & Akhlaq from Holy Quran

‫ب َو ٰلَ ِك َّن ْالبِ َّر َم ْن آ َمنَ بِاهَّلل ِ َو ْاليَوْ ِم اآْل ِخ ِر‬

ِ ‫ق َو ْال َم ْغ ِر‬
ِ ‫ْس ْالبِ َّر َأ ْن تُ َولُّوا ُوجُوهَ ُك ْم قِبَ َل ْال َم ْش ِر‬
َ ‫لَي‬ .5

َ‫ال َعلَ ٰى ُحبِّ ِه َذ ِوي ْالقُرْ بَ ٰى َو ْاليَتَا َم ٰى َو ْال َم َسا ِكينَ َوا ْبن‬
َ ‫ب َوالنَّبِيِّينَ َوآتَى ْال َم‬
ِ ‫َو ْال َماَل ِئ َك ِة َو ْال ِكتَا‬

ۖ ‫صاَل ةَ َوآتَى ال َّز َكاةَ َو ْال ُموفُونَ بِ َع ْه ِد ِه ْم ِإ َذا عَاهَدُوا‬

َّ ‫ب َوَأقَا َم ال‬
ِ ‫يل َوالسَّاِئلِينَ َوفِي ال ِّرقَا‬
ِ ِ‫ال َّسب‬

َ‫ص َدقُوا ۖ َوُأو ٰلَِئكَ هُ ُم ْال ُمتَّقُون‬

َ َ‫س ۗ ُأو ٰلَِئكَ الَّ ِذين‬ ‫ْأ‬ َّ ‫َوالصَّابِ ِرينَ فِي ْالبَْأ َسا ِء َوال‬
ِ َ‫ضرَّا ِء َو ِحينَ ْالب‬
6. Righteousness is not that you turn your faces toward the east or the west, but
[true] righteousness is [in] one who believes in Allāh, the Last Day, the angels,
the Book, and the prophets and gives wealth, in spite of love for it, to relatives,
orphans, the needy, the traveler, those who ask [for help], and for freeing slaves;
[and who] establishes prayer and gives zakāh; [those who] fulfill their promise
when they promise; and [those who] are patient in poverty and hardship and
during battle. Those are the ones who have been true, and it is those who are the
righteous.

C.Verses of Surah Al-Baqra Related to Faith (Verse No-284-286)

 ُ ‫ض ۗ َوِإ ْن تُ ْبدُوا َما فِي َأ ْنفُ ِس ُك ْم َأوْ تُ ْخفُوهُ يُ َحا ِس ْب ُك ْم بِ ِه هَّللا‬
ِ ْ‫ت َو َما فِي اَأْلر‬
ِ ‫هللِ َما فِي ال َّس َما َوا‬ .7

‫فَيَ ْغفِ ُر لِ َم ْن يَ َشا ُء َويُ َع ِّذبُ َم ْن يَ َشا ُء ۗ َوهَّللا ُ َعلَ ٰى ُكلِّ َش ْي ٍء قَ ِدي ٌر‬ .8

To Allāh belongs whatever is in the heavens and whatever is in the earth. Whether you
show what is within yourselves or conceal it, Allāh will bring you to account for it. Then
He will forgive whom He wills and punish whom He wills, and Allāh is over all things
competent.

2:285

ُ ِّ‫ه َو ُكتُبِ ِه َو ُر ُسلِ ِه اَل نُفَر‬ªِ ِ‫آ َمنَ ال َّرسُو ُل بِ َما ُأ ْن ِز َل ِإلَ ْي ِه ِم ْن َربِّ ِه َو ْال ُمْؤ ِمنُونَ ۚ ُك ٌّل آ َمنَ بِاهَّلل ِ َو َماَل ِئ َكت‬
‫ق‬ .9

ِ ‫ك ْال َم‬
‫صي ُر‬ َ َ‫بَ ْينَ َأ َح ٍد ِم ْن ُر ُسلِ ِه ۚ َوقَالُوا َس ِم ْعنَا َوَأطَ ْعنَا ۖ ُغ ْف َران‬
َ ‫ك َربَّنَا وَِإلَ ْي‬

The Messenger has believed in what was revealed to him from his Lord, and [so have]
the believers. All of them have believed in Allāh and His angels and His books and
His messengers, [saying], "We make no distinction between any of His messengers."
And they say, "We hear and we obey. [We seek] Your forgiveness, our Lord, and to
You is the [final] destination."

2:286

ْ‫اخ ْذنَا ِإ ْن نَ ِسينَا َأو‬ ْ َ‫اَل يُ َكلِّفُ هَّللا ُ نَ ْفسًا ِإاَّل ُو ْس َعهَا ۚ لَهَا َما َك َسب‬
ْ َ‫ت َو َعلَ ْيهَا َما ا ْكتَ َسب‬
ِ ‫ت ۗ َربَّنَا اَل تَُؤ‬ .10

‫َأ ْخطَْأنَا ۚ َربَّنَا َواَل تَحْ ِملْ َعلَ ْينَا ِإصْ رًا َك َما َح َم ْلتَهُ َعلَى الَّ ِذينَ ِم ْن قَ ْبلِنَا ۚ َربَّنَا َواَل تُ َح ِّم ْلنَا َما اَل‬

َ‫طَاقَةَ لَنَا بِ ِه ۖ َواعْفُ َعنَّا َوا ْغفِرْ لَنَا َوارْ َح ْمنَا ۚ َأ ْنتَ َموْ اَل نَا فَا ْنصُرْ نَا َعلَى ْالقَوْ ِم ْال َكافِ ِرين‬

Allāh does not charge a soul except [with that within] its capacity. It will have [the
consequence of] what [good] it has gained, and it will bear [the consequence of]
what [evil] it has earned. "Our Lord, do not impose blame upon us if we have
forgotten or erred. Our Lord, and lay not upon us a burden like that which You laid
upon those before us. Our Lord, and burden us not with that which we have no
 ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our
protector, so give us victory over the disbelieving people."

. The relationship between the concept of din and religious practice in Islam is summarized in a
well-known tradition of the Prophet Muhammad, the Tradition of Jibril (Gabriel), which
Muslims take as a semi-official creed. In this account, the angel Jibril comes to the Prophet in the
form of a man and says, “Oh Muhammad, tell me about Islam.” The Prophet replies, “Islam
means to bear witness that there is no god but Allah, that Muhammad is the Messenger of Allah,
to maintain the required prayers, to pay the poor-tax, to fast in the month of Ramadan, and to
perform the pilgrimage to the House of God at Mecca if you are able to do so.” Then Jibril says,
“Tell me about faith [iman]” The Prophet replies, “Iman is to believe in Allah, His angels, His
books, His messengers, and the Last Day, and to believe in Allah’s determination of affairs,
whether good comes of it or bad.” “You are correct,” Jibril replies. “Now tell me about the
perfection of religion [ihsan]. The Prophet responds, “Ihsan is to worship Allah as if you see
Him; for if you do not see Him, surely He sees you.” In this tradition, Islam represents religious
practice; iman represents religious knowledge; and ihsan represents the union of knowledge and
practice. Most scholars of religion think of religious practice as coming after religious
knowledge. People follow the rules and commandments of God because they believe in God and
know that His rules must be obeyed, but in the Tradition of Jibril these roles are reversed. Instead
of faith coming before practice, practice defines and confirms faith. To be a true Muslim, it is not
enough to be born a Muslim or to call oneself a Muslim. The believer must also perform the
actions that confirm one as a Muslim before God. These actions are summarized in the “Five
Pillars of Islam” that appear in the first part of the Tradition of Jibril:

6. To affirm that there is no god but Allah and that Muhammad is the Messenger of Allah
(Shahadati)
7. To maintain the five required daily prayers (Salat)
8. To pay the poor-tax (Zakat)
9. To fast during the lunar month of Ramadan (Sawm Ramadan)
10. To perform the pilgrimage to Makkah at least once in one’s lifetime (Hajj).

The key to the Five Pillars of Islam is the Shahadah, the “Act of Bearing Witness,” which
symbolizes the complementarity of faith and practice in Islam. The statement “There is no god
but Allah” confirms the believer’s acceptance of divine reality. As a formal proclamation of
divine oneness, it represents the essence of knowledge (ilm). The statement “Muhammad is the
Messenger of Allah” confirms the believer’s submission to God, which is the meaning of the
word Islam. By making this statement, the believer responds to God by acknowledging the
Prophet Muhammad, both as the transmitter of the Islamic message and as the quintessential
Muslim. The person of knowledge in Islam is both a “knower” and a “doer.” The knowledge of
the nature of God informs religious practice and is confirmed by it. By maintaining a
complementarity between faith and practice, the sincere Muslim follows the example of the
Prophet Muhammad, who was exalted (muhammad) above all others because he embodied
religion both inwardly and outwardly. This dual embodiment is exemplified in the final portion
of the Tradition of Jibril, where ihsan, the perfection of religion, is defined as “worshipping
Allah as if you see Him; for if you do not see Him, surely He sees you.
d. Quranic Language (QL) “Hua, Hia, Anta, Anti” ‫ت‬
ِ ‫هو – هي – أنت – أن‬

He.

He is Ahmad ‫هو أحمد‬

She.

She is Zainab ‫هي زينب‬

You (male)

You are a boy ‫أنت ولد‬

You (Female)

You are a girl ‫ت بنت‬

ِ ‫أن‬