6. What is the difference between Islam and Iman? 
In verse 14 of Suratul Hujurat, we read:

قَالَتِ الأََعْرَابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَ لٌكِنْ قُولُوا أَسْلَمْنَا وَ لَمَّا يَدْخُلِ الإِِيْمَانُ فِي قُلُوبِكُمْ

“The dwellers of the desert say: We believe. Say: You do not believe but say, We submit; and faith has not yet entered into your hearts.”
The question that arises here is: What is the difference between ‘Islam’ and ‘Iman’?
According to this verse, the difference between them lies in that Islam possesses the external form such that whoever recites the shahadatayn1 enters into the category of Muslims, after which all the Islamic rulings shall become applicable with respect to him.
But Iman is an issue, which is internal (to man), and is associated neither with his tongue nor his exterior, but rather his heart.
There could be various motives for Islam – even material and personal benefits, yet Iman always stems from knowledge, awareness and spiritual motives and it is due to this Iman that taqwa (piety) manifests itself. This is witnessed in an eloquent statement of the Noble Prophet (S):
اَلإِسْلاَمُ عَلاَنِيَيَّةٌةُ وَ الإِيـمَانُ فِي الْقَلْبِ‏.

“Islam is (a) proclaimed (issue), whereas Iman is housed in the heart.”2
In another tradition, Imam as-Sadiq (a.s.) has said:
اَلإِسْلاَمُ يُحْقَنُ بِهِ الدَّمُ وَ تُؤَدَّى بِهِ الأََمَانَةُ وَ تُسْتَحَلُّ بِهِ الْفُرُوجُ وَ الثَّوَابُ عَلـى الإِِيـمَانِ.

“By means of Islam, the blood (of man) is safeguarded, trusts are returned, matrimony becomes lawful; but rewards are on account of Iman.”3
And it is for this very reason that in some traditions the concept of Islam has been confined to the vocal testimony, whereas Iman has been emphasized as being testimony in conjunction with deeds.
اَلإِِيـمَانُ إِقْرَارٌ وَ عَمَلٌ وَ الإِِسْلاَمُ إِقْرَارٌ بِلاَ عَمَلٍ.

“True faith is to testify and to act while submission (al-Islam) is to testify prior to acting.”4
This meaning is also seen under the discussion ‘Islam and Iman’; Fudhail ibne Yasar states: I heard Imam as-Sadiq (a.s.) say:
إِنَّ الإِيـمَانَ يُشَارِكُ الإِِسْلاَمَ وَ لاَ يُشَارِكُهُ الإِِسْلاَمُ إِنَّ الإِِيـمَانَ مَا وَقَرَ فِي الْقُلُوبِ وَ الإِِسْلاَمَ مَا عَلَيْهِ الْمَنَاكِحُ وَ الْمَوَارِيثُ وَ حِقْنِ الدِّمَآءِ.

“Verily, Iman teams up with Islam but Islam does not team up with Iman. Indeed, Iman is that which settles into the heart whereas Islam is that, which governs the rules of marriage and inheritance, and safeguards the (shedding of) blood (of man).”5
Nonetheless, this difference in meaning is applicable only when both these terms are used alongside each other, however if they are used separately, it is possible that Islam may refer to the same thing, which is referred to by Iman; i.e. each of these two terms may be used synonymously.6
1. ‘The two testimonies’ – testifying to the Unity of Allah (s.w.t.) and the Prophethood of the Noble Prophet (S). (Tr.)

2. Majma’ul Bayan, vol. 9, pg. 138

3. al-Kafi, vol. 2, Chapter Inna al-Islam Yuhqanu bihi al-Damm, no. 1 and 2

4. Ibid.

5. Ibid., no. 3

6. Tafsir-e-Namuna, vol. 22, pg. 210
7. What is meant by ‘Shaytan’ in the Noble Qur’an?

The word Shaytan is derived from the roots (شطن) and شاطن means ‘impure and base’.
Shaytan refers to an entity that is rebellious – irrespective of whether it is of the humans, jinn or animals. It is also said to mean ‘a nefarious soul, who is distanced from Allah (s.w.t.) and Truth’; all of these meanings, in reality, can be observed to be turning back to one common element.
It should be noted that Shaytan is a ‘common noun’ whereas Iblis is a ‘proper noun’. In other words, every harmful, deviating and rebellious entity – human or otherwise – is referred to as Shaytan. Iblis is the name of that Shaytan, who deceived Adam and even presently, together with his soldiers and forces, lies in ambush of the humans.
From the usage of this word in the Qur’an, it can also be inferred that Shaytan is used to denote a harmful being – one who has deviated from the right path and has embarked upon a mission of distressing others; an entity that attempts to create division, discord and corruption, just as we recite:
إِنَّمَا يُرِيدُ الشَّيْطَانُ أَنْ يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَ الْبَغْضَاءَ

“Surely Shaytan only desires to cause enmity and hatred to spring in your midst.”1
The word يُرِيدُ is in the imperfect tense which denotes ‘continuity’, indicating that this ‘desire’ is a continuous and perpetual desire of the Shaytan.
Furthermore, we observe that in the Qur’an, the use of the term Shaytan has not been restricted for a specific being; rather it has been used to refer to wicked and corrupt humans too. The Qur’an says:
وَ كَذٌلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا شَيَاطِينَ الإِِنْسِ وَ الْجِنِّنِ‏

“And thus did We make for every prophet an enemy, the Shaytans from among men and jinn.”2
That Iblis has also been referred to as Shaytan is because of the evilness and corruption that exists within him.
In addition to this, the word Shaytan has been employed to refer to microbes too:
For example, the Commander of the Faithful (a.s.) has said:
لاَ تَشْرَبُوا الْمَآءَ مِنْ ثُلْمَةِ الإِِنَاءِ وَ لاَ مِنْ عُرْوَتِهِ فَإِنَّ الشَّيْطَانَ يَقْعُدُ عَلَى الْعُرْوَةِ وَ الثُّلْمَةِ.

“Do not drink water from the broken portion of the vessel nor from the portion of the handle, for surely, the Shaytan sits upon the handle and the broken portion.”3
Imam as-Sadiq (a.s.) has also said:
وَ لاَ يُشْرَبُ مِنْ أُذُنِ الْكُوزِ وَ لاَ مِنْ كَسْرِهِ إِنْ كَانَ فِيهِ فَإِنَّهُ مَشْرَبُ الشَّيَاطِينِ.

“(Water) should not be drunk from the handle (side) of a jug and nor from the broken portion of it, if present, for these are the drinking-place of the ‘Shaytans’.”4
The Noble Prophet (S) has said: “Do not lengthen (the hair of) your moustaches, for the Shaytan makes it a haven for himself and conceals himself there!”5
Thus, it becomes clear that one of the meanings of Shaytan is ‘harmful microbes’. Nevertheless, this does not mean that it possesses this meaning on all occasions and in all instances. Rather, it means that Shaytan has several meanings, one of the most obvious of them being ‘Iblis and his assistants’; another being ‘corrupt humans’; while at times it is also employed to refer to ‘harmful bacteria’.6
1. Suratul Maidah (5), Verse 91

2. Suratul An’am (6), Verse 112

3. al-Kafi, vol. 6, Kitab al-Ati’mah wa al-Ashribah, Chapter Bab al-Awani.

4. Ibid.

5. Ibid.

6. Tafsir-e-Namuna, vol. 1, pg. 191

4. Why does Allah (s.w.t.) test people?

The topic of Divine trial is an issue of great debate and discussion. The first question that comes to mind is: Are trials not for understanding matters which are obscure, hence eliminating our ignorance? If so, why does Allah (s.w.t.), Who possesses knowledge of the hidden and the manifest of everything within the heavens and the earth, have to examine and test (the people)? Does there exist something, which is concealed from Him and which may become manifest for Him by means of examination?
The answer lies in the fact that the concept of examination with respect to Allah (s.w.t.) is vastly different from that, with respect to us.
Our examinations are that which has been stated above, i.e. for a better comprehension and for clearing away ambiguity and ignorance, whilst the Divine trials are, in reality, development and training.
Explanation

In the Noble Qur’an there are more than twenty instances of examinations that have been attributed to Allah (s.w.t.). This is a general law (of conduct) of Allah (s.w.t.), implemented by Him for the development of man’s hidden abilities (and bringing them from potentiality into actuality), thereby enabling him to progress. Just as iron, for acquiring greater strength, is put into a furnace to make it tempered, similarly man is also nurtured within the furnace of adversities in order that he becomes steadfast.
In reality, the examination of Allah (s.w.t.) resembles the work of an experienced gardener, who sows the seeds in a fertile soil. These seeds, benefiting from the natural bounties, begin to grow gradually – combating adversities, battling unfavourable conditions and enduring violent storms – until they end up in the form of a spray or a copious gargantuan tree, capable of continuing their existence in the face of hardships.
For the purpose of making soldiers tough, militarily, they are made to participate in numerous different exercises and war games, wherein they are subjected to various hardships such as hunger, thirst, heat, chillness, adverse conditions and severe obstacles, in order that they develop into accomplished, conditioned and proficient soldiers.
And this is the secret of Divine examinations.
The Noble Qur’an has asserted this reality, when it says:
وَ لِيَبْـتَلِيَ اللٌّهُ مَا فِي صُدُورِكُمْ وَ لِيُمَحِّصَ مَا فِي قُلُوبِكُمْ وَ اللٌّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ

“And that Allah (s.w.t.) might test what was in your chests and that He might purge what was in your hearts; and Allah (s.w.t.) knows what is in the hearts.”1
The Commander of the Faithful (a.s.), in a statement very profound in meaning regarding the philosophy of Divine trials, says:
وَ إِنْ كَانَ سُبْحَانَهُ أَعْلَمَ بِهِمْ مِنْ أَنْـفُسِهِمْ وَ لٌكِنْ لِتَظْهَرَ الأََفْعَالُ الَّتِي بِهَا يُسْتَحَقُّ الثَّوَابُ وَ الْعِقَابُ‏.

“Although Allah (s.w.t.) s more aware of their souls than they themselves are, He tries them so that their deeds, which necessitate reward and punishment, become manifest.”2
Accordingly, the internal attributes of man can only be a measure for reward or chastisement when they manifest themselves in man’s actions. Allah (s.w.t.) tries man to enable that which he possesses in the interior to become manifest in deed and, his talents and abilities emerge from potentiality into actuality.
In the absence of Divine examination, these talents and abilities would have never flourished, and consequently the fruits of deeds would have never manifested themselves upon the branches of the tree of human existence; and this is the philosophy of Divine trials from the Islamic perspective.3
1. Surat Ale ‘Imran (3), Verse 154

2. Nahjul Balagha, Short Saying 93

3. Tafsir-e-Namuna, vol. 1, pg. 526

5. Is the ‘prosperity’ or ‘wretchedness’ of mankind, inherent?

In verse 105 of Surat Hud, we read:
يَوْمَ يَأْتِ لاَ تَکَلَّمَ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِيٌّ وَ سَعِيدٌ

“On the day when it shall come, no soul shall speak except with His permission, then (some) of them shall be unhappy and (others) happy.”
The question which arises is: Does this verse indicate that man’s prosperity and wretchedness is inherent?
There are several points that need to be taken into consideration:
1. It as we had mentioned earlier, there are some who, on the basis of such verses, have sought to prove that man’s prosperity and wretchedness is inherent. However, not only do they fail to prove this point, but they clearly prove that wretchedness and prosperity are states which are acquired. This is because the verse says:
أَمَّا الَّذِينَ شَقَوْا…

“As for those who will be wretched…”
And:
أَمَّا الَّذِينَ سُعِدُوا…

“As for those who are fortunate…”
indeed, if prosperity and wretchedness were inherent, the verse should have said:
أَمَّا الأَشْقِيَاءُ ءِ وَ أَمَّا السُّعَدَاءُءِ…

‘As for the wretched ones’ and ‘as for the fortunate ones’,
or something similar to this.
Accordingly, it becomes evident that what Fakhr Razi has said in his commentary, when he says – In these verses, Allah (s.w.t.) has already ruled that on the Day of Judgment a group shall be fortunate and blessed whilst another group shall be wretched; and it is impossible for those, regarding whom Allah (s.w.t.) has passed this ruling and about whom, He knows whether they shall be fortunate or wretched, to bring a change within themselves. This is because, should such a thing ever take place, it would mean that the words of Allah (s.w.t.) were lies and His knowledge was (in fact) ignorance – and this is impossible!! – is totally baseless.
This is the popular ‘knowledge of Allah’ objection, which is propounded in connection with the issue of jabr (compulsion) and ikhtiyar (choice). The answer to this claim is as follows:
If we desist from imposing our pre-conceived opinions upon the verse, then its meaning is clear, for it says: On that Day, a group shall be fortunate as a result of their deeds, while a group shall become wretched due to their deeds, and Allah (s.w.t.) is aware of those, who shall traverse the path to prosperity out of their own free will, and those, who shall advance towards wretchedness, out of their own will and choice.
Thus, contrary to what Fakhr Razi has said, if the people were compelled to select a path, His knowledge would in reality be His ignorance since He had known that all the people would opt for the blessed and wretched path of out of their own will and choice.
A proof to what has been stated above is the fact that the above verses are mentioned pursuant to the narratives of the previous nations, a large number of whom, as a result of deviation from the path of truth and opposition to the divine leaders, were seized by a painful chastisement in this world. And the Qur’an, with the objective of guiding us by distinguishing the paths leading towards prosperity and wretchedness, has recounted these narratives for us.
Essentially, as Fakhr Razi and other like-minded individuals imagine, if we were to possess inherent fortunateness and wretchedness, and if it were to be drawn towards good and evil deeds without any choice, all the teaching and training would be vain and futile. The coming of the prophets, the revelation of the Divine books, the advices, admonitions, encouragements, censures, rebukes, criticisms, remonstrations, Reckoning and finally, rewards and punishments – all of them – would be looked upon as either useless, or tyrannical!
Even those, who regard man as being compelled with respect to performing good or evil acts – irrespective of whether they consider this compulsion to be Divine compulsion, natural compulsion, economic compulsion or circumstantial compulsion, only advocate this theory when speaking or studying; however, when it comes to real life actions, even they do not profess this opinion.
And it is for this reason that when their rights are trampled they regard the transgressor as deserving rebuke and punishment, never willing to condone him on the basis that he had been ‘compelled’ into performing this act (on the part of Allah (s.w.t.) ) or regard punishing him as being unjust, or say: he could not refrain himself from committing the act, for Allah (s.w.t.) or nature or the environment forced him into it. This is another proof of the inherent nature of ikhtiyar (choice).
Furthermore, we do not observe any of those who follow the belief of jabr (compulsion), adhering to this belief in the course of their daily activities; rather, in their interaction with the people, they always look upon them as individuals, who possess freedom and choice.
All the world’s inhabitants, by setting up judicial systems for meting out punishments to the offenders, have practically acknowledged man’s freedom of will.
All the educative institutions of the world too have implicitly accepted the opinion that man performs actions by means of his own will and inclination, and it is possible, by means of education, to distance him from errors, lapses and deviated thinking.
2. Interestingly, in the above verses, the word (شقوا) is in the active voice whereas the word (سُعِدُوا) is in the passive. This difference in expression could be a subtle allusion to the point that man advances upon the path of wretchedness by his own self, yet in order to advance upon the path of prosperity, he requires Divine assistance, in the absence of which he shall never be successful.
Undoubtedly, only those who have stepped out in this direction out of their own choice and will, and have developed within themselves the worthiness to benefit from such support, shall come to receive it.1
1. Tafsir-e-Namuna, vol. 9, pg. 236

What is Islam ? 

Islam is a religion which guides its followers in every aspect of their lives . It is a way of life .

Islam is the modern or latest of the message sent by GOD , through Adam , Noah , Abraham , Moses , and Jesus that it has come to complement the teachings which were Introduced through Moses and Jesus . 
Islam is a religion which seeks to give a meaningful purpose to our life on this earth . It seeks to guide us in fulfilling that purpose by creating harmony between ourselves , our Creator and fellow human beings . 
What you will read below are some of the basic features of Islam . 
THE ONE & ONLY GOD 

Islam is monotheists religion . I teaches that there is only one God who is the origin and creator of the universe . This is the foundation of Islam , and is reflected in the famous sentence which says that ,” THERE IS NO GOD BUT ALLAH .” ( Allah is the Arabic name of God ) . 

The belief in God relates us to our origin and guides us throughout our life . The belief in one God shows that man should not worship any material thing or person in this universe . 
By teaching that there is only One God for all humans . Islam promotes the sense of brotherhood and equality in human society , — all are equally related to God in the same way . THE QURAN , THE HOLY BOOK OF ISLAM , SAYS : ”  He ( God ) is one , God is Eternal ; He has neither begotten , nor has He been begotten ; and there in no one equal to Him . ( Chapter 112 ) . 

THE PURPOSE OF LIFE : 
Our life on this earth has specific purpose : it is not the result of nature’s , nor is it a punishment for eating the fruit of the forbidden tree . We are here according to God’s plan : the worldly life is a test ; it is a chance to prove ourselves as deserving of the eternal blissful life in the hearafter . God did not creat us just for few years of this life . To be created just for this world’s life would amount to a joke played by the Creator with the human species . Muhammad ( peace be upon him ) , the prophet of Islam , said : ” YOU HAVE NOT BEEN CREATED TO PERISH ; ON THE CONTRARY , YOU HAVE BEEN CREATED FOR ETERNAL LIFE .  ”

According to Islam , the final destination of mankind is the life hearafter . At the end of the time , all human beings will be resurrected and will be held accountable for their worldly life . The life in hearafte will be and eternal life . However , whether it will be blissful or full of sorrow depends on how we spend our present life . 
It was to help mankind in achieving this objective that God sent various prophets and messengers to guide them . Muhammad is the last prophet , and Islam is the final and complete version of God’s message . 

STATUSE OF HUMAN BEINGS IN ISLAM : 

Prime creation : 

Human being is the prime creation of God . He says , 

” WE HAVE INDEED HONORED THE CHILDREN OF ADAM ; SPREAD THEM IN THE LAND AND THE SEA , PROVIDED THEM WITH GOOD THINGS ; AND PREFERRED THEM IN ESTEEM OVER MANY THINGS THAT WE HAVE CREATED . ( QURAN : CHP.17 , VERSE 70 ) . 
BORN SINLESS : 

Islam teaches that every human being is born sinless ; no child carries he burden of his or her ancestors’ sins . God says , 
” No carrier shall carry the burden of others . ”  ( Quran ; chp. 35 , verse 18 ) . 

Each human being is born with a pure conscience which can absorb and accept the true message of God . It is only the social and familial influences which take a person away from God’s message . 
ACCOUNTABILITY: 

Islam also emphasizes on the issue of responsibility and accountability of human beings — each person is responsible for his or her own actions . Although Islam teaches that God has predetermined the span of our life and the time of our death , it does not mean that even our actions are predetermined by him . We surely are free in our actions and are , therefore , accountable of them . God only provides guidance for us to know what is good and what is bad . He says , 
” WE CREATED MAN OF A WATER – DROP … SURELY WE GUIDED HIM TO THE RIGHT WAY –NOW WHETHER HE ( FOLLOWS IT AND ) BE GRATEFUL OR ( GOES ASTRAY AND ) BE UNGRATEFUL IS UP TO HIM . ” ( Quran : chp . 76, verse 3 ) .  

RACE : 

Islam very categorically rejects racial discrimination . It promotes the feeling of brotherhood and equality among its followers . God clearly says , 
” O MANKIND ! WE HAVE CREATED YOU FROM ONE MALE AND ONE FEMALE , AND THEN WE MADE YOU INTO DIFFERENT RACES AND TRIBES SO THAT YOU MAY KNOW ( and easily recognize ) EACH OTHER . ( Quran ; chp . 49 , verse 13 ) . 

Therefore , no one can claim any superiority over others based on racial or tribal differences . A person is to be judged by his character , not by his color or race . God continues .  

” SURELY THE MOST HONORABLE OF YOU IN GOD’S SIGHT IN THE PERSON WHO IS MOST UPRIGHT IN CHARACTER AMONG YOU ” . ( Quran ; chp . 49 , verse 13 ) . 

GENDER : 

Even gender does not count as a criterion of superiority . In Islam , women are as human as men . They are not evaluated on basis of their gender , but on basis of their faith and character . Fourteen hundred years ago , the Quran recorded God’s clear statement on this issue . Out of the four verses , I will just quote one : 
” WHOEVER , BE IT A MALE OR A FEMALE , DOES GOOD DEEDS AND HE OR SHE IS A BELIVER , THEN THEY WILL ENTER THE PARADISE ” . ( Quran : chp . 4 , verse 124 ) . 

So there is no difference in the degree or level of woman’s humanity or honor in Islam . 

The only difference there exists is concerning the role which Islam has envisioned for man and woman . This has nothing to do with superiority or inferiority . In Islam , man and woman are equal in rights ; but equality is not synonymous to similarity . Islam believers that man and woman are equal but dissimilar . Islam looks at their different roles in society not as superior or inferior but as complementary to each other . 
ISLAM THE RELIGION OF PEACE : 

Islam is a religion of peace . This is evident even from the name ” ISLAM ” itself . ( ” Islam is an Arabic word . ) The word ” ISLAM ” and the Arabic word for peace ,” SALAM ” both come from the same root ,” SALIMA ” . 

Muslims are taught to greet each other by saying ” salamun alaykum ” — peace be upon you ” . The daily prayers also end with the same sentence . In ISLAM , one of the names by which God is known is ” Salam ” which means peace . 

Islam seeks to promote peace on two levels : 

1: peace within one’s self : 

A person can achieve inner peace by creating harmony and balance between his main emotions ( desire and anger ) and his spiritual self . In other words  , between his emotions and his conscience . 
” HE INSPIRED TO IT TO UNDERSTAND WHAT IS GOOD AND WHAT IS EVIL . PROSPEROUS IN THE PERSON WHO PURIFISE IT , AND FAILED IS HE WHO SEDUCES IT  ” . ( Quran ; chp. 91 , verse 10 ) . 

2 : Peace with others : 

Islam very strongly emphasizes on the rights which people have over each other . It seeks to preserves peace in society by training and urging its followers to fulfill the rights of each other . In Islam , salvation is not possible by just fulfilling the rights of God ; one has to fulfilled the rights of other human beings also . 
Unfortunately , because of the Middle Eastern events of the last three decades , Islam has been branded by the media as a religion of violence. In recent years , the word ” Islamic ” has become one of the adjectives of ” terrorism ” . 

In this backdrop , firstly , one must realize that the events in the Middle East can be fairly and fully understood only in the light of the post _WWI history of that region , in particular the promises given by the British on the Arabs . Secondly , no fair – minded person would allow himself to blame the religion of Islam for the wrong – goings of those who call themselves as Muslims . It is just like saying that the Catholic Church promotes violence and terrorism because of the Irish Republican Army’s activities ! 

http://www.al-islam.org/articles/introduction-islam-sayyed-Muhammad-rizvi

illuminateme110@gmail.com 

2. Why did Allah (s.w.t.) not create mankind perfect from the onset?

This objection stems from an oversight of the fact that the main branch of perfection is voluntary perfection. In other words, perfection (and development) means that man traverses the path using his own feet and by means of his resolve. If he were to be held by the hand and taken by force, neither would it be a matter of glory nor would real perfection be achieved.
For example, if a person out of his own will decided to give one riyal from his wealth in charity, he would have progressed towards moral perfection in that same ratio, whereas if millions were to be taken forcefully from him and given in charity, he would not have advanced even one step towards this goal. It is for this reason that in various verses of the Qur’an this reality has been asserted that had Allah (s.w.t.) desired, all the people would have become believers, under compulsion. However such faith would not have proved beneficial to them.1
وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَنْ فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا

“And if your Lord had pleased, surely all those who are in the Earth would have believed – all of them.”2
1. Ibid., vol. 13, pg. 375

2. Surat Yunus (10), Verse 99
3. What is the purpose of the perfection of man?

Some ask that although the aim of our creation is human perfection, what is the purpose of this goal?

The answer to this question shall become clear by considering the fact that perfection is the final aim or in other words, it is:
غَايَةُ الْغَايَاتِ.

Explanation

If we were to ask a student: Why do you study? He would say: So that I can gain admission into a university.
If we ask: Why do you desire to get yourself admitted into a university? He would answer: So that I can become an able doctor or an engineer (for example).
If we ask again: Why do you desire to possess a medical or an engineering degree? He shall say: So that I may engage myself in a productive activity and also that I earn a good income.
If we were to persist and ask: Why do you need a good income? He would say: So that I can lead a respectable and comfortable life.
Finally if we ask him: Why do you desire to lead a respectable and comfortable life? At this juncture we shall notice that his tone changes and he will say: Well, so that I can lead a respectable and comfortable life.
He repeats his previous answer.
This proves that he has reached his final answer and, technically speaking, he has reached the غَايَةُ الْغاَياَت – the final aim of his efforts beyond which there exists no answer and which constitutes his final aim and objective. This is with regard to the material life.
The case is similar in respect to the spiritual life too. When it is said: What was the purpose of the prophets, the revelation of the Divine Books, the religious obligations, and the educative set-up? We say: For achieving human perfection and attaining proximity to Allah (s.w.t.).
Now, if it is said: What is the purpose of achieving human perfection and attaining proximity to Allah (s.w.t.)? We say: For proximity to Allah (s.w.t.)!
This is the final aim. Expressing it differently, we desire everything for the sake of perfection and attaining nearness to Allah (s.w.t.), but we seek nearness to Allah (s.w.t.) for itself (i.e. nearness to Allah (s.w.t.) ).1
1. Tafsir-e-Namuna, vol. 22, pg. 393

1. What is the purpose of mankind’s creation?
It is rare to find someone who has not asked himself or others the question: “What is the purpose of our creation?” A group of people continuously come into this world while another group leave it, becoming extinguished for ever – what is the idea behind this coming and going?

If we humans had not been living on this planet, what difference would it have made? Is it necessary for us to know why we have come and why we shall go? If we discover the reason, do we have the ability to acquire this objective? Subsequent to this question, numerous other questions loom, plaguing man’s mind and thoughts.

Whenever the materialists ask themselves this question, they apparently cannot answer it since matter does not possess perception and intellect for it to pursue an objective. Hence, they have put themselves at ease in this regard by convincing themselves of the insignificance of man’s creation!

Is it not strange that these people envision precise aims and plan systematic programs for the minute details of life such as education, job, work, treatment, medication and sports, but, when they view life as a whole, they considers it to be aimless?

Thus, it is not astonishing that when a group from amongst such people reflect upon these issues, they become discontented by this vain and purposeless life and consequently resort to suicide.

However, when a God-worshipping person asks himself this question, he never finds himself in despair. Primarily, he knows that the Creator of this world is Wise and therefore His act of creation is undoubtedly based on wisdom – although some men might not be aware of it; secondly, viewing every part of himself, he observes that each one possesses an objective. Not only the brain, heart, blood vessels and the nerves, but even the nails, eyelashes, fingerprints, the depressions in the palms and the feet; each has a philosophy attached to its presence which has been identified and proven today.

How naïvely we reflect when we consider all of these to individually possess a purpose but to collectively lack an objective!

What kind of absurd judgment it is that identifies an objective for the construction of each building within a city, yet denies the existence of any purpose for the city itself!

Is it conceivable that an engineer constructs a great building in which all the rooms, passages, doors, hatches, ponds, gardens and the décors have been meticulously built with a particular purpose in mind, whilst the building itself has been constructed without any objective?

These are the points which provide conviction to a believing person that this creation pursues a great objective, which he should strive to comprehend by means of his intellect.

Furthermore, it is amazing that when the advocates of the purposelessness of creation venture into the fields of physical sciences, they relentlessly endeavor to uncover the aim of various phenomena which they happen come across; so much so that they are unwilling to consider the insignificance of even one small gland situated in a corner of the body – experimenting for years to uncover the reason behind its existence. However, when it comes to the creation of man, they unequivocally claim it to be without an objective! What a bizarre contradiction!

In any event, belief in the Wisdom of Allah (s.w.t.) and attention towards the purpose of the various parts of man, imparts a firm conviction to us that there exists a great significance behind the creation of man.

Having comprehended this, we ought to strive to understand this purpose and, to the best of our abilities, set off towards achieving it.

Attention towards one fundamental point might serve to illuminate our path and thereby make our journey easier:

All of our actions are always motivated by an objective; and this goal usually involves combating our flaws and fulfilling our requirements. Even acts such as serving someone, helping a person in distress or practicing self-sacrifice; each serve to do away with shortcomings and fulfill our spiritual needs.

Accordingly, in contemplating the attributes and acts of Allah (s.w.t.) we usually blunder by comparing them with ours, often asking: What flaws and shortcomings did Allah (s.w.t.) possess that could possibly be eliminated by creating us? Or, when we read in the Qur’an, which states that the purpose of man’s creation is worshipping Allah (s.w.t.), we ask: Why does He need our worship? We do not realize that these thoughts stem from an erroneous comparison of the attributes of the Creator with the created.

Man indeed is a limited and confined entity which strives to do away shortcomings and hence concentrates its efforts towards achieving this objective. However, this concept is meaningless with respect to an Entity that is unlimited and infinite, and hence we ought to seek the objective and purpose of His acts in entities other than Him.

He is an abundant overflowing spring and the bounty-creating Originator who, having taken the entire creation within the canopy of His support, nourishes and fosters them, leading them from imperfection towards perfection. This is the actual purpose of our servitude (towards Allah (s.w.t.) ) and this is the philosophy of our worship and prayers, which are indeed training classes for leading us towards perfection.

Consequently we conclude that the purpose of our creation is the (achievement) of perfection of our selves.

Basically, the actual act of creation – that is to move from non-existence into existence, from a non-entity into an entity, from zero to a figure – is a huge step towards perfection, subsequent to which start the other phases that lead towards this goal, including the entire religious set-up which emphasizes this objective.1

* 1. Tafsir-e-Namuna, vol. 22, pg. 389

It is rare to find someone who has not asked himself or others the question: “What is the purpose of our creation?” A group of people continuously come into this world while another group leave it, becoming extinguished for ever – what is the idea behind this coming and going?
If we humans had not been living on this planet, what difference would it have made? Is it necessary for us to know why we have come and why we shall go? If we discover the reason, do we have the ability to acquire this objective? Subsequent to this question, numerous other questions loom, plaguing man’s mind and thoughts.
Whenever the materialists ask themselves this question, they apparently cannot answer it since matter does not possess perception and intellect for it to pursue an objective. Hence, they have put themselves at ease in this regard by convincing themselves of the insignificance of man’s creation!
Is it not strange that these people envision precise aims and plan systematic programs for the minute details of life such as education, job, work, treatment, medication and sports, but, when they view life as a whole, they considers it to be aimless?
Thus, it is not astonishing that when a group from amongst such people reflect upon these issues, they become discontented by this vain and purposeless life and consequently resort to suicide.
However, when a God-worshipping person asks himself this question, he never finds himself in despair. Primarily, he knows that the Creator of this world is Wise and therefore His act of creation is undoubtedly based on wisdom – although some men might not be aware of it; secondly, viewing every part of himself, he observes that each one possesses an objective. Not only the brain, heart, blood vessels and the nerves, but even the nails, eyelashes, fingerprints, the depressions in the palms and the feet; each has a philosophy attached to its presence which has been identified and proven today.
How naïvely we reflect when we consider all of these to individually possess a purpose but to collectively lack an objective!
What kind of absurd judgment it is that identifies an objective for the construction of each building within a city, yet denies the existence of any purpose for the city itself!
Is it conceivable that an engineer constructs a great building in which all the rooms, passages, doors, hatches, ponds, gardens and the décors have been meticulously built with a particular purpose in mind, whilst the building itself has been constructed without any objective?
These are the points which provide conviction to a believing person that this creation pursues a great objective, which he should strive to comprehend by means of his intellect.
Furthermore, it is amazing that when the advocates of the purposelessness of creation venture into the fields of physical sciences, they relentlessly endeavor to uncover the aim of various phenomena which they happen come across; so much so that they are unwilling to consider the insignificance of even one small gland situated in a corner of the body – experimenting for years to uncover the reason behind its existence. However, when it comes to the creation of man, they unequivocally claim it to be without an objective! What a bizarre contradiction!
In any event, belief in the Wisdom of Allah (s.w.t.) and attention towards the purpose of the various parts of man, imparts a firm conviction to us that there exists a great significance behind the creation of man.
Having comprehended this, we ought to strive to understand this purpose and, to the best of our abilities, set off towards achieving it.
Attention towards one fundamental point might serve to illuminate our path and thereby make our journey easier:
All of our actions are always motivated by an objective; and this goal usually involves combating our flaws and fulfilling our requirements. Even acts such as serving someone, helping a person in distress or practicing self-sacrifice; each serve to do away with shortcomings and fulfill our spiritual needs.
Accordingly, in contemplating the attributes and acts of Allah (s.w.t.) we usually blunder by comparing them with ours, often asking: What flaws and shortcomings did Allah (s.w.t.) possess that could possibly be eliminated by creating us? Or, when we read in the Qur’an, which states that the purpose of man’s creation is worshipping Allah (s.w.t.), we ask: Why does He need our worship? We do not realize that these thoughts stem from an erroneous comparison of the attributes of the Creator with the created.
Man indeed is a limited and confined entity which strives to do away shortcomings and hence concentrates its efforts towards achieving this objective. However, this concept is meaningless with respect to an Entity that is unlimited and infinite, and hence we ought to seek the objective and purpose of His acts in entities other than Him.
He is an abundant overflowing spring and the bounty-creating Originator who, having taken the entire creation within the canopy of His support, nourishes and fosters them, leading them from imperfection towards perfection. This is the actual purpose of our servitude (towards Allah (s.w.t.) ) and this is the philosophy of our worship and prayers, which are indeed training classes for leading us towards perfection.
Consequently we conclude that the purpose of our creation is the (achievement) of perfection of our selves.
Basically, the actual act of creation – that is to move from non-existence into existence, from a non-entity into an entity, from zero to a figure – is a huge step towards perfection, subsequent to which start the other phases that lead towards this goal, including the entire religious set-up which emphasizes this objective.1
1. Tafsir-e-Namuna, vol. 22, pg. 389

ـ رسولُ اللهِ‏ِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ) : أخْلِصْ قَلبَكَ يَكْفِكَ القَليلُ مِن العَمَلِ . 
‪The Prophet (SAWA) said, ‘Purify your heart and few actions will suffice you.’[Bihar al-Anwar, v. 73, p. 175, no. 15]

ـ رسولُ اللهِ (صَلَّيَ اللهُ عَلَيهِ وَ آلِهِ): العِلمُ رَأسُ الخَيرِ كُلِّهِ ، والجَهلُ رَأسُ الشَّرِّ كُلِّهِ. 
‪The Prophet (SAWA) said, ‘Knowledge is the root of all good whereas ignorance is the root of all evil.’[Bihar al-Anwar, v. 77, p. 175, no. 9]

Salam Alaikom . I would like to introduce a very interesting book about Quran recitation to those who are interested in learning about it . The name of this book is ” THE ART OF RECITING THE QURAN ” was written by Kristina Nelson . You can buy this amazing book from http://www.Amazon.com  

I will present the Acknowledgments of this book to you and I hope you read the whole book . 
This book is based on my dissertation at the University of California at Berkeley . I conceived the desire and intent to study the recitation of the Quran some years ago , and I am extremely grateful to everyone in Berkeley and in Egypt who helped me to actualize the project . 
In particular , I thank professor Mounah Khouri , who started me on the path of Arabic studies . I am also indebted to professor Bonnie wade for opening to me the new scholarly vistas of ethnomusicology and the social sciences in general and for helping me to form and sharpen the concept of this dissertation into a viable piece of research . 
The research could never have been accomplished without the generous financial support of the social science Research council and the HEW Office of Education Fulbright -Hays Research Abroad program and the letters of encouragement and support I received from their administration . 
In Egypt the list is long : everyone I met in the course of my research was extremely helpful and generous with time , information, and hospitality . I would particularly like to thank the professional reciters I interviewed ( who are listed by name in Appendix A ) . 
They are all prominent and busy men who , without exception , were gracious and generous in sharing their knowledge , experience, talent , and enthusiasm, inviting me into their homes and to their performance . 

The administrators and staff of the religious radio station ” I’da at al – Quran al Karim also showed great interest in the research : not only were they helpful and cooperative in interviews and requests for information on schedule , performance , and the like , but they often anticipated my requests , initiating some introductions and facilitating my attending some otherwise inaccessible performance . 
My great thanks to the director , Dr . Kamil al Buhi , the general secretary , sayx Abd al Hafid . Mr . Ahmad of the technical staff . Mr . Abd al Badi al – Qamhawi .

I would like to thank the members of the Lajnat al Qurra for allowing me to sit in on their sessions , for their patience in answering my Questions , and for their general guidance in directing me to bibliographic sources and to research contexts I might otherwise have missed . 
I thank the late sayx Said al Sahhar ( d . 1983 ) for introducing me to sayx Abd al Fattah al Qadi , and to the activities of the Administration of Quranic Affairs , when he was serving as auditions . I thank sayx Muhammad Musri ‘ Amir for his generous help in obtaining bibliographic material , including his gift of a recently published text , and for his interest and hospitality . 

I thank sayx Rizq Habbah and sayx Afifi I – sakit for their interest and helpful comments . I am grateful to Dr. Mahmud Kamil , professor of music and author , for sharing his expertise with me and for introducing me to activities in the musical world of Cairo . I thank Mr . Ahmad Sidiq , prominent composer , for his interest and support .

I am particularly grateful to engineer Mahmud Mustafa for welcoming me to his weekly listening session and introducing me to valuable contacts , and for his generous donation of his collection of the recorded performance of sayx Kamil Yusuf al Bahtimi , sayx Muhammad Siddiq Al Minshawi , and Muhammad Salamah to the University of California library . 
Over a period of several weeks Mr . Mahmud spent all of his free time copying the tapes with the help of his colleague , Mr . Hasan Sararah . Both Mr . Mahmud and Mr . Hasan were generous in sharing their information and time with me , escorting me to performances , and answering my queries with patience, good humor , and enthusiasm . I thank them both . 
I thank Hajj Husayn Faraj , the hospitable host of another listening session , and patron of reciters , for opening his home to me and including me to the recitation activities he sponsored . 
I am very appreciative of his gift of recordings from his collection . I am particularly grateful for the faithful correspondence of Hajj Husayn and his colleagues , Mr . Abd al – Aziz ‘ Ali Abd al – Latif , in the seven years since I left Egypt . I thank them for their continued interest and their efforts to keep me up to date with news of particular interest to this research . 

I thank all of the participants of these two listening sessions for their interest and comments . I am indebted to Dr . Mahmud Gurab , pharmacist , patron and friend of a great number of Egypt’s professional reciters , and tutor to many of their children .
Dr . Mahmud introduced me to many of these reciters and took me to many communicating it with an irresistible enthusiasm . 

I’m grateful to many teachers : I thank sayx Amir al said Ut – man for allowing me to participate in the recitation class and for his demanding and challenging guidance of my efforts to master the rules of recitation . I thank sayx Abd al Muta al Mansur Arafah for his skilled and patient teaching . My study with him was , perhaps , the key which unlocked this dissertation , and his support and vigilance over my progress was , and continues to be , invaluable . I thank Mr . Mansi Amin Fahmi for helping me to understand the musical aspects of recitation and to appreciate the skill and talent of the reciters . His lessons were always a delight . 

I thank the administrative staff of the institute of Qiraat for their active interest in the project . 

I am grateful to Mr . Muhsin al – Sirbini , director of the Office of Administration of Quranic Affairs ( in the Ministry of Religion Endowment ) for all his help . I thank Sayx Abd al – Fattah al Qadi for his interest and for sharing with me the benefits of his scholarship . I am appreciative of the help given me by Dr . Hamasah , professor at the American University in Cairo and Dar al Ulum , who introduced me to sayx Mahmud al Tablawi . I thank Mr . Suleiman Gamil , Egyptian music critic and composer , presently the cultural attach at the Egyptian Embassy in Brussels , for sharing with me his insights and expertise . I thank Dr . Hasan al Safil , scholar and teacher at Dar al Ulum , for his support , comments , and careful consideration of my material . I also thank Dr . Sa’id al Masri for sharing his knowledge with me and for making his extensive collection of recording of Egyptian music and recitation available to me . 

I thank Mme . Bruxanne Ahmad Amin for her cooperation in letting me copy material from the library of the Egyptian Puppet Teacher . I also owe thanks to the personnel of the audio- visual department of the American University in Cairo for allowing me to use the tape-copying service . 

My special thanks to those who helped turn the dissertation into the book . I value the experience and unflagging encouragement of my editor , Daniel Goodwin , and the support and advice of Richard Martin and Ira Lapidus . For help on linguistic terminology , I thank John McCarthy and Anthony Woodbury . I am especially grateful for the careful reading and insights of Humphrey Davice , Pamela Swing , and Tom Turino . 

Finally , to all those , too numerous to name or single out , who offered their help , opinions , and insights with sincere interest and warm support , I offer my grateful appreciation .