Qurani Surah Benefits

 Bismi Allahi arrahmani arraheem

In the name of Allah, the most Gracious, the most Merciful 

Qaseeda Burda Shareef (MP3)

Benefits of Surat Al-Fatiha

Surah Fatiha is called the 'Opening' is the 1st Surah (Chapter) of Quran. It is called, Umm Al-Kitab (the Mother of the Book), according to the majority of the scholars. There are seven verses in this Surah. It is said, that Surah is both Makki and Madani. The Holy Prophet Muhammad (PBUH) said that whoever recites Surah Fatiha daily, He will get the reward for reciting (2/3) of of the whole Quran. There are countless benefits of Surah Fatiha,

Surah Fatiha is a cure of every illness. Whoever cant be cured by surah Fatihah, then there is no cure for that person. In the same narration it is written that if this surah is recited 101 times on any part of the body that is paining, the pain will surely go away. Read this Surah 41 times, if your eyes hurt. The recitor's of this Surah poverty is removed and debt will be cleared miraculously. the recitor's disease will be cured and his/her enemy will become fearful.

The Prophet Muhammad (saw) said “Whoever reads a letter from the Book of Allah will receive a hasanah(good deed) from it, and the hasanah is multiplied by ten. I do not say that Alif-Laam-Meem is a letter , rather Alif is a letter, Laam is a letter, and Meem is a letter.”

Abu Hurairah (radiAllahu anhu) reported that when Allah’s Messenger (saw) asked Ubayy ibn Ka’ab (radiAllahu anhu), ”Do you want me to teach you a Surah the like of which has not been revealed in the Torah, the Injeel, the Zabur, nor the Qur’an?”, and also asked what he recited in his prayers. He replied Umm-ul Qur’an (Surah Fatihah) the Prophet (salAllahu alayhi wasalam) proclaimed, ’By Him in whose dominion my soul is, nothing like it has been revealed in the Torah, the Gospel, the Psalms, or the Qur’an and it is seven of the oft-repeated verses in the Mighty Qur’an which I have been given’

Anas (radhi Allah anhu) said: “When you recite Surah Al-Fatihah and Surah Al-Ikhlas upon lying on your bed, you will be safeguarded and should become fearless of every thing except death.”

Transliteration: Bismillahir Rahmanir Rahim.  'Al-Hamdu lillahi Rabbil-'Aalamin. 'Ar-Rahmaanir-Rahiim. Maaliki Yawmid-Diin;. 'Iyyaaka na'-budu wa 'iyyaaka nasta-'iin. 'Ihdinas-Siraatal-Mustaqiim. Siraatal-laziina 'an-'amta 'alay him-Gayril-magzuubi 'alay him wa laz-zaaalliin. Aameen.

Translation: In the name of Allah , the Entirely Merciful, the Especially Merciful. [All] praise is [due] to Allah , Lord of the worlds - The Entirely Merciful, the Especially Merciful, Sovereign of the Day of Recompense. It is You we worship and You we ask for help. Guide us to the straight path - The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray.

Benefits of Ayatul Kursi

 Ayatul Kursi is verse, 255 of Surah Al-Baqarah and most beautiful ayat of the Qur'an. Surah Baqarah is the leader of the Qur'an and Ayatul Kursi is the leader of Surah Baqarah. In Ayatul Kursi there are 50 words and for each word there are 50 blessings and good in it. It was narrated that Abu Umamah said: The Messenger of Allah (PBUH) said: “Whoever recites Ayat Al-Kursi immediately after each prescribed Prayer, there will be nothing standing between him and his entering Paradise except death.

The Holy prophet Muhammad (saw) said: whoever recites the first 4 ayats of Surae Baqarah, then Ayatul Kursi and then the last 3 ayats of Surah e Baqarah, will not be inflicted with any kind of difficulty in his wealth or himself, Satan will not come near him and he will not forget the Qur'an.

The Holy Prophet (saw) said: Qur'an is a great word, and Surah Baqarah is the leader of the Qur'an and Ayatul Kursi is the leader of Surae Baqarah. In Ayatul Kursi there are 50 words and for each word there are 50 blessings and good in it. 

 To increase light or vision (noor) in the eyes, recite Surae Alhamd once, then Ayatul Kursi and then once the following dua:- "U-eedhu nora basaree binuril lahi alladhi la yutfaa", "I seek refuge for the light of my eyes by the light of Allah(SWT), which does not become extinguished". 

Hazrat A'isha (RA) states that a person arrived in the court of Rasulallah (SAW) and complained that there is no Barakat (Blessings) in anything in his home. Rasulallah (SAW) said, “You do not recite Ayatul Kursi, whichever Food and Curry you will recite Ayatul Kursi on, Allah will give Blessings on that Food and Curry.

One who recites Ayatul Kursi every morning will be in the protection, safety of Allah until the night.

One who recites Ayatul Kursi every night before go to sleep will be in the protection, safety of Allah until morning.

If a person write Ayatul Kursi on white paper and ties this to chidren neck, they will be safe from Shaitaan.

For those of our dear ones who have passed away, recitation of Ayatul Kursi & giving it as Hadiya to them, gives them light (noor) in the grave.

Frequent recitation makes ones own death easy.

Before leaving home, if one recites it once, the Almighty has one group of Angels to come and protect you. If recited twice, 2 groups of Angels are assigned to do this. If recited 3 times Allah tells the Angels not to worry as the Almighty himself takes care of him. 

The Holy Prophet Muhammad (SAW) has said: If one recites Ayatul Kursi before going to sleep, Allah will send an Angel to come and look after you and protect you till the morning. His home, family and also neighbours will remain in safety until morning.

When one is alone in the home, recitation of Ayatul Kursi and asking Allah to help will make you remain calm and you will not fear.

The Holy Prophet Muhammad (SAW) has said: When leaving home, if one recites Ayat ul Kursi the Allah will send 70,000 Angels to do Istighfaar for him until he returns home, and upon his return Poverty will be removed from him.

One who recites it after every prayer, their salaat will be accepted, they will remain in the safety of the Almighty and He will protect them.

Transliteration: Bismillahir Rahmanir Rahim. Allahu la ilaha illa Huwa, Al-Haiyul-Qaiyum La ta'khudhuhu sinatun wa la nawm, lahu ma fis-samawati wa ma fil-'ard Man dhal-ladhi yashfa'u 'indahu illa bi-idhnihi Ya'lamu ma baina aidihim wa ma khalfahum, wa la yuhituna bi shai'im-min 'ilmihi illa bima sha'a Wasi'a kursiyuhus-samawati wal ard, wa la ya'uduhu hifdhuhuma Wa Huwal 'Aliyul-Adheem.

Translation: In the name of Allah , the Entirely Merciful, the Especially Merciful. Allah - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great.

Benefits of Surat Al-Ikhlas

This surah is one third of the holy Qauran. This surah was revealed in Makkah and it has 4 verses. Reciting (Qul Huwa Allaahu Ahad) brings a reward equivalent to reciting one-third of the Qur’aan, but it does not take the place of reading one-third of the Qur’aan.

It is narrated that if a person does not recite this Surah in any of his five daily prayers, it is as if he has not prayed. In fact, if a person does not recite this Surah in any of his prayers for seven consecutive days, and he dies, it will be as if he died while following the religion of Abu Lahab.

Surah al-ikhlas is a means of forgiveness of sins. the Prophet Muhammad (pbuh) said: "whoever reads surat qul hu-wallaahu 'ahad every day two hundred times, allah will grant him one thousand five hundred rewards and will erase from him the sins of fifty years, unless he has debts."

The Holy prophet (S.A.W) once advised a poor person to always say 'Salaam' when entering his house even if there was nobody there and then recite Surah At Tawheed, after a little while the man became abundantly wealthy.

When a person goes to see a unjust man in authority, he should recite this Surah 3 times and close the fist and opne the fist when the interview is finished.

If this Surah is recited over the eyes of a man suffering eye sore he would be cured.

It is makruh to recite this Surah in one breath. This Surah has numerous other benefits and is a cure for many ailments. It should be recited when travelling or when facing a tyrant ruler.

Who recites Surah Al-Ikhlas 100 times, all his past sins for the past 25years are forgiven.

It is a fortress for protection against every kind of affliction and calamity.

Whoever recites this Surah 1000 times, will not die unless he sees his place in Jannah.

Who recites this surah a hundred times before go to sleep Allah would forgive his sins comitted in forty years.

If this surah is recited over the eyes of a man suffering eye-sore he would be cured.

Who does not recite this surah in any of the five salats in a day all his five salats would go waste, rendered null and void.

When the Holy Prophet prayed the funeral salat of Sad bin Maz, seventy thousand angels were praying with him including Jibrail, because Sad used to recite this surah very much, sitting, standing, walking, riding, all the time.

Who recites this surah ten times while passing by a graveyard for those believers buried therein, would earn reward equal the number of buried believers.

When a person goes to see an unjust man-in-authority, he recite this surah 3 times, close the fist and open it when the interview is finished.

Transliteration: Bismillahir Rahmanir Rahim. Qul Hu-walaahu 'Ahad. 'Allahus-Samad;. Lam yalid, wa lam yuulad;. Walam yakul-la-Huu kufuwan 'ahad.

Translation: In the name of Allah , the Entirely Merciful, the Especially Merciful. Say, "He is Allah , [who is] One, Allah , the Eternal Refuge. He neither begets nor is born, Nor is there to Him any equivalent."

Benefits of Surat An-Nas

Surah An-Nas was revealed in Madinah and it has 6 verses. Narrated by Aishah  (RD): Whenever Allah’s Messenger (saw) went to bed, he used to recite Surah AL- Ikhlas (112), Surah AL-Falkaq (113) and surah An-Nas (114), and then blow on his palms and pass them over his face and those parts of its body that his hands could reach. And when he fell ill, he used to order me to do like that for him.

Surah an-Naas and al-Falaq are together called Ma’udhatayn and whoever recites this Surah in his house every night, will be kept safe from Jinnaat and the evil designs of Shaitan.

If this Surah is put around the neck of a child as a talisman, the child will be protected from Jinnat. Reciting the Ma’udhatayn before sleeping is a means of safety and if recited on any part of the body that is paining, the pain will be relieved.

A’isha (radiAllahu anha) reported that whenever the Prophet (salAllahu alayhi wasalam) became sick, he would recite Mu’awwidhat (Surat Al-Falaq and Surat An-Nas) and then blow his breath over his body. When he became seriously ill, I used to recite (these two Surahs) and rub his hands over his body hoping for its blessings.

‘Uqbah Ibn ‘Amir (radiAllahu anhu) reported that the messenger of Allah (salAllahu alayhi wasalam) said ‘No seeker of refuge can seek refuge with anything like these two’

Transliteration: Bismillahir Rahmanir Rahim. Qul 'a-'uuzu bi Rabbin Naas,.  Malikin-Naas,. 'Illahin-Naas,. Min-sharril Waswaasil khan Nass,. 'Allazii yuwas-wisu fii suduurin Naasi,. Minal-Jinnati wan Naas.

Translation: In the name of Allah , the Entirely Merciful, the Especially Merciful. Say, "I seek refuge in the Lord of mankind, The Sovereign of mankind. The God of mankind, From the evil of the retreating whisperer - Who whispers [evil] into the breasts of mankind - From among the jinn and mankind."

Benefits of Surat Al-Falaq

This Surah was revealed in Madinah and it has 5 verses. It is narrated from the Holy Prophet Muhammad (SAW) that whoever recites Surah Al-Falaq in the month of Ramadan in any of his prayers, it is as if he has fasted in Makkah and he will get the reward for performing Hajj and ‘Umra. Imam Muhammad al-Baqir (a.s.) said that in the prayer of Shafa’a (in Salaatul-layl) one should recite Surah al-Falaq in the first rak’aat and an-Naas in the second.

It is narrated from the Holy Prophet (saw) that whoever recites this Surah in the month of Ramadhan in any of his prayers, it is as if he has fasted in Makkah and he will get the reward for performing Hajj and ‘Umra.

Imam Muhammad al-Baqir (a.s.) said that in the prayer of Shafa’a (in Salaatul-layl) one should recite Surah al-Falaq in the first rak’aat and an-Naas in the second.

Reciting of this Surah in compulsory prayers keeps a person safe from poverty and Sustenance comes towards him. His death will not be of a sudden and terrifying nature. This Surah has excelent cure for magic effects, pain in the eyes and should be recited before blowing gently into the eyes for relief from pain. Keeping this Surah in a talisman around one’s neck acts as a protection from the ‘evil eye’. This Surah remove magic effects very quickly.

Transliteration: Bismillahir Rahmanir Rahim. Qul 'a-'uuzu bi-Rabbil-Falaq,. Min-sharri maa khalaq;. Wa min-sharri gaasiqin 'izaa waqab,. Wa min-sharrin Naffaasaati fil 'uqad,. Wa min-sharri haasidin 'izaa hasad.

Translation: In the name of Allah , the Entirely Merciful, the Especially Merciful. Say, "I seek refuge in the Lord of daybreak, From the evil of that which He created, And from the evil of darkness when it settles, And from the evil of the blowers in knots, And from the evil of an envier when he envies.

Benefits of Surat Al-Kafirun

Surah Al-Kafirun is ‘makki’ and has 6 verses. The Holy Prophet Muhammad (SAW) said that reciting this Surah carries the reward of reciting a quarter of the Holy Qur’an. The recitation of this Surah drives away evil and keeps one safe from Shirk. 

It is also among the five Surahs that have been recommended to be recited during a journey, the others being Surah Al-Fatihah, An-Nasr, Al-Falaq and An-Naas. Reciting Surah Al-Kafirun and at-Tawhid in compulsory prayers is a means for forgiveness of sins for the reciter, his parents and his children. If a person dies after reciting this Surah, it is as if he has died a martyr. Recitation of this Surah before sleeping keeps one safe the whole night.

The Holy Prophet Muhammad (SAW) said, ‘Recite surah al Kafirun and then go to sleep after coming to its end, for it is a clearance from shirk’ If recited on a treasure, it remains safe. If a person has many creditors, recitation of this Surah will help clear his debts. If recited by a person in fear, this Surah brings him to safety; if recited by a hungry person, it helps in his finding sustenance; if recited by a thirsty person, his thirst will be quenched.

Transliteration: Bismillahir Rahmanir Rahim Qul ya ayyuha al-kafiruna. La a'budu ma ta'buduna. Wa-la ''antum 'abiduna ma a'budu. Wa-la ''ana 'abidunm ma 'abadtum. Wa-la ''antum 'abiduna ma a'budu. Lakum dinukum wa-liya dini.

Translation: In the name of Allah , the Entirely Merciful, the Especially Merciful. Say, "O disbelievers, I do not worship what you worship. Nor are you worshippers of what I worship. Nor will I be a worshipper of what you worship. Nor will you be worshippers of what I worship. For you is your religion, and for me is my religion."

Ahad Nama

The Holy Prophet Muhammad (PBUH) has said: “The one who recite Ahad Nama regularly and seeks forgiveness from Allah. Allah will count that person among those whose Du’a is accepted.” Recitation of these verses increases sustenance and protects the life and possessions of the reciter. He is liked by people. Ahad Nama also makes a person chaste, humble and sincere. Drinking water in which this Surah has been written keeps the heart safe from ailments. "Whoever recites Ahad Naamah one in his lifetime, he will be taken away with Imaan [true faith] in his heart."And Rasulullah Sall Allahu alaihi wa Aalihi wa Sallim says that he guarantees that this person will go to Jannah [Paradise].

If a person recites Ahad naamah regularly, he or she reap the following benefits: Secures Allah’s pleasure, Drives Shaytaan away, Increases one’s livelihood, Lights up the grave and Provides comfortable bedding in the grave, Helps answering with ease the questioning of Munkar and Nakir in the grave, Provides shelter on the Day of Judgment, Crowns one on the Day of Reckoning, Gets Allah’s pardon on the Day of Judgment, Increases the weight of good deeds on the scale, Helps one crossing the Bridge of “Siraat” without any difficulty,

Transliteration: Bismillahir Rahmanir Rahim. Allahumma Faatiras Samaawaati Wal Ardhi Aalimalghaybi Wash shahaadati Antar Rahmaanur Raheem. Allahumma Inni Aahadu Ilayka Fihaazihil Hayaatiddunyaa Wa Ash Hadu Allaailaaha Illa Anta Wahdaka Laasharika Laka Wa Ash Hadu Anna Muhammadan Abduka Wa Rasuluka Falaa Takilni Ilaa Nafsi FaInnaka In,

Translation: In the Name of Allah, The Beneficent, The Merciful O Allah! The Creator of the skies and the earth The Knower of the hidden and the open Your are The Beneficent, The Merciful O Allah! I promise you in this earthly life and I bear witness that that there is no one worthy of worship except You are One & Only without any partner and I bear witness that Sayyidina Hazrat Muhammad Sallallahu alaihi wa Sallam is Your servant and Your Messenger (O Allah!) Please do not leave me to my own self,

 Transliteration: Takilni Ilaa Nafsi Tuqarribni Ilash Sharri Watubaa Idnee Minal Khayri Wa Inni Laa Attakilo Illa Birahmatika Faj Alli Indaka Ahadan Tuwaffihi Ilaa Yawmil Qiyaamati Innaka Laa Tukhlifulmiyaad. Wa Sallallaahu Ta’alaa Alaa Khayri Khalqihi Muhammadinw Wa Aalihi Wa As-haabihi Aajmain. Birahmatika Yaa Arhamar Raahimeen. Lawlaa Izdakhalta Jannataka Qulta Maashaaa Allahu Laahawla Walaa Quwwata Illa Billah.

Translation: Because if You abandon me to my own desires I might be drawn towards evil and away from goodness and I have no support except Your Mercy So accept my promise with You to be kept till the Day of Judgement Truly, You never break a promise And may the blessings of Allah, The Exalted be on his best creation Sayyidina Hazrat Muhammad Sallallahu alaihi wa Sallam and on his family and all companions (O Allah! Accept this prayer) With Your Mercy, O The Most Merciful of those who show mercy.

Dua Syed-ul-istighfar

Tawba must be sort and remains wajib (necessary) for every sin committed. In  the case of istigfar (seeking forgiveness), a person is making a request to Allah (SWT) to help their deeds function as a barrier towards future evil. In essence, the individual is asking Allah (SWT) for guidance away from wrongful choices. Istigfar with the words of ‘astagfirullah’ coupled with sincerity helps in this regards.  Thus, ‘astagfaar’ functions like a duaa. Thus, it can be appropriately stated: refusal to make istigfar is tantamount to arrogance. For one is acting confidant regarding the unknown future actions of themselves.

The Prophet (SAW) was asked by some of his companions: “Is Allah near so we invoke him or is he far so we call him? So Allah revealed this verse, – Allah is near He can hear the supplicant anytime anywhere and respond to him if the supplicant invokes Allah with a sincere heart and avoid interdiction's of supplication.

When a person sins and does not do Tawba, his heart darkens (polluted) as he commits more and more sins the dirt accumulates on his heart. It then becomes a vicious circle, the darkening of the heart leads to further sins, and the sins lead to further darkening of the heart. A stage is finally reached when his heart is irreversibly polluted and cannot be cleansed. Such a heart is referred to in narrations as a black heart.

“The Holy Prophet Muhammad (SAW) was reciting Istighfar hundred times a day and was praying for his Maghfirat (salvation) though he had not committed a single sin.” Hazrat Luqmān tells his son, “My dear son! Is not the cock wiser than you? It wakes up before dawn and asks forgiveness but you remain asleep!”

Transliteration: Bismillahir Rahmanir Rahim Allahumma anta Rabbi la ilaha illa Anta Khalaqtani wa ana abduka, wa ana 'ala ahdika wa wa'dika mastata'tu, A'udhu bika min Sharri ma sana'tu, abu'u Laka bini'matika 'alaiya, wa Abu'u Laka bidhanbi faghfirli fainnahu la yaghfiru adhdhunuba illa anta.

Translation: In the Name of Allah, The Beneficent, The Merciful (O Allah! You are my Lord! None has the right to be worshipped but You. You created me and I am Your slave, and I am faithful to my covenant and my promise as much as I can. I seek refuge with You from all the evil I have done. I acknowledge before You all the blessings You have bestowed upon me, and I confess to You all my sins. So I entreat You to forgive my sins, for nobody can forgive sins except You.)

Dua-e-Aman

Dua Aman is very helpful for a person who recites it daily between Maghrib and Isha Prayers.(for Safety and Protection) A person in his dream saw the Holy Prophet Muhammad (SAW) very sad and the person ask him the reason of sadness and he said: that during Mehraj he saw many believers being led towards hell and the reason was Iman. His umma was very weak in their Iman and He recommended this Dua for protection of his umma and it will help them in the world, after death and also in the Barzak (resurrection). This Dua is recommended by the Prophet.

Transliteration: Bismillahir Rahmanir Rahim Allahuma Farijna Bedu-khulil qabri Wakhtimlana Bil-khayri Wazafri Waghfirlana Wali-walidaina Walijamel Momenea Wal-momenate Wal-Muslemena Wal-muslemati Wasalehena Wasalehati Birehmatika Ya-arhamar Rahemeen. Wa-salalahu Taalla-ala Muhammaden Wa-ala Alahi Ajmaen.

Dua-e-Hajat

This dua be prayed during any of the 5 obligatory prayers or its sunnahs, or is it only meant to be prayed while you have made an intention to pray 2 rakat salatul hajat.also can salatul hajat be prayed in a mosque straight after one of the 5 obligatory prayers for example, after praying 4 rakat fardh and 2 rakat  sunnah of zuhr prayer.

One who always reads this Dua after each Salah(prayer), especially after Juma’a(Friday’s Prayer), Allah almighty will save him/her from each and every thing of fear/terror/dread. And will help him/her over his/her enemies, And will make him/her rich/wealthy And will give/provide him/her Earnings(rizq) from such place what he/she can’t imagine/think of. And will simplify his/her life on him/her, And will arrange his/her loan, even if it is huge/big like a mountain, Allah Almighty will arrange it by his grace(Fazl) & generosity(karam).

Transliteration: La ilaha illa Allahu-Haleemu lkareem. Subhana Allahi rabi el-`arshil `azeem. Al-Hamdulilahi rabbi il-`Alameen. As'aluka mujibati rahmatika, wa `aza'ima maghfiratika, wal-`ismata min kuli dhanb, wal ghaneemata min kuli birr, was-salamata min kuli ithm. La tada` li dhanban illa ghafartahu, wala hamman illa farajtahu, wala hajatan hiya laka ridan illa qadaytaha ya arhama ar-rahimeen.

Translation: There is no god but Allah, the Ever-Clement, the Most Generous. I celebrate the Glory of Allah, the Lord of the Magnificent Throne. All praise and thanks are due to Allah, Lord of the worlds. I beseech you, seeking that which will draw me closer to Your mercy, and that which will make certain for me Your Forgiveness. O Allah, grant me protection against any sin, and a share of every virtue. Do not leave me a sin without forgiving it, a worry without relieving me of it, or a need that meets with Your pleasure without providing for it, O Most Merciful Lord.

Quran As the Ultimate Source of History

 

Prophet Muhammad (pbuh) was the final messenger of Allah to mankind. His honorary and the operative title was the Seal of the Prophets. The Qur’an, which was given to him, was likewise the final revealed guidance of Allah to people.

As such, the Qur’an looks as much to the present and the future, as to the past. While it aims to diagnose the present, providing answers for it and paving the way for the future, it also, in equal measure, amends and remedies the past.This is so on account of the principle that one has to know his past in order to understand his present and to be able to build up his future. The past is the foundation of the future. The present brings the two poles together and gives each one life as well as a sense of purpose.

The Qur’an speaks not only about some of the critical episodes of mankind’s history, but also about the history of life in general, and even about some aspects of the history of the universe. It intends to provide man with a complete spiritual, together with intellectual, framework concerning existence as a whole. It knows that only such can give a man a firm foothold to deal with the present and confidently look forward to the future.What is special about the Qur’an is that its author is the Creator and Sustainer of the universe and life in it. Allah vows in addition that He will preserve its integrity and authenticity until the end. It follows that everything in the Qur’an is accurate, trustworthy, undisputable, and normative.Hence, a historical dimension is one of the many dimensions of the Qur’an as the permanent miracle. 

It was given to the unlettered Prophet (pbuh), who in no way could have been familiar beforehand with the Qur’an’s content.For example, in various contexts and with diverse degrees of attention, the Qur’an speaks about the creation of the universe and life, the creation of man, the commencement and earliest episodes of man’s vicegerency mission on the earth, various Prophets and their holy missions, various nations and their civilizational successes and failures, etc.

The Qur’an also evidences and preserves some of the most significant chapters of Prophet Muhammad’s mission, which was destined to forever change the course of human history and civilization.The Qur’an does so by turning frequently its attention to extraordinary facts and minutest details. It occasionally addresses the Prophet (pbuh) to the effect that he was not around to witness a historical occurrence, and that neither he nor his people had any knowledge about it, implying thereby that the divine revelation was the only source of the knowledge in question.To the Qur’an, history is a compendium of infinite signs, lessons, admonitions, and approvals. History is a book, so to speak, to be read and a “school” to be “attended.” Islam’s greatest enemies, it can be inferred, are myths, forgeries, legends, and superstitions, i.e., untruths.

The case of the Ka’bahThe instance of the Ka’bah (al-Masjid al-Haram or the Holy Mosque) in Makkah serves as a perfect example of how serious Islam’s treatment of history is.The Ka’bah was first built by Prophet Adam and then rebuilt by Prophets Ibrahim and Isma’il. It was the first House of worship (House of God) appointed for mankind, “blessed and a guidance for the worlds” (Alu ‘Imran, 96).The structure and the metaphysical message it exemplified stood for the divine truth, the intent, and the story of existence, and for the human honourable destiny. It was a representation of micro-and macro-history. However, prior to the Prophet’s liberation (opening to Islam or fath) of Makkah, the Ka’bah was under the control of the polytheists of Makkah. As such, it was immersed in falsehood, darkness, fabrications, and other sorts of spiritual and physical impurities.It was filled and surrounded with 360 idols, symbolizing 360 wrong visions, ideas, and interpretations relating to myriads of historical and current things and events. Moreover, on the pillars and walls of the Ka’bah there were depictions of the Virgin Mary and the child Jesus (as Son of God) seated on his mother’s lap, of Prophets Ibrahim and Isma’il holding divination arrows, and of angels as beautiful women.

These were extra confirmations that people either deliberately distorted, or simply misconstrued, history.  In the midst of both monotheistic and polytheistic tendencies, the Ka’bah’s status and role were meant to be universal. Before the Prophet’s purification of it, it testified that people’s worldviews and life standards were faulty and that their fundamental aspects of history were erroneously articulated.There was virtually no hope for optimism, and no faith left to fall back on. People lived in the darkness and ignorance of the present time because of the historical ubiquitous darkness-es and ignorance-s. The former was the effect, the latter the cause.

The mere presence of Christianity, Judaism, polytheism, and the primitive forms of hedonism and agnosticism, was proof of such spiritual, moral, and intellectual conundrums humanity had to put up with. The lack of their historicity was as debilitating as the lack of their ideological assurance.Thus, while he was ordering that those misrepresentations be obliterated, and the truth about history and Heaven restored, the Prophet (pbuh) said about Prophet Ibrahim and Isma’il: “By Allah, neither Ibrahim nor Isma’il practiced divination by arrows.”He additionally said about Ibrahim, the father of Prophets: “Accursed be the Makkans! They have made our ancestors an idolater and a diviner.

What does Ibrahim have to do with divination arrows? He was neither a Jew nor a Christian nor yet an associationist, but a hanif, and a Muslim.”The Prophet (pbuh) similarly denied that angels had any bodily forms as depicted in the pictures of the Ka’bah walls and that they were either male or female.While cleansing the Ka’bah and restoring it to its original purpose and character, the Prophet (pbuh) recited these Allah’s words: “Truth has (now) arrived, and falsehood perished, for falsehood is (by its nature) bound to perish” (al-Isra’, 81).It was only after the past had been rectified - both theoretically and practically - that the present was able to be duly served and the future planned.History and the biggest problems people face todayThose who decline to follow the message of Islam, decline the prospect of knowing and following the historical truths as well. Their most consequential theories and assumptions are based – as the Qur’an verifies – on sheer conjectures and what their own souls desire, which however avail nothing against the truth (al-Najm, 28).Ignorance about history begets confusion about the present and uncertainty about the future. That spells a perfect storm for creating and then perpetuating some of the biggest predicaments of man. For instance, the painful scourges of modern times, such as racism, endless conflicts, nationalism, environmental destruction, and spiritual and moral decadence, are mainly due to the engrained ignorance of history – as well as the truth - of mankind, religion, life, and the earth as the home.

Racism, ceaseless and fluid forms of colonialism, and conflicts are rampant because some people think they have been created superior to others, and that they should rule over them either by a divine or an acquired right. Religious degeneracy is prevalent because the Prophets have been rejected and their teachings deformed, resulting in good being bartered for evil, and honesty for deceit.This is obviously an upshot of certain people’s misreading and outright distortions of history. The Qur’an, as an instance, brings the Jews and Christians to task over their tampering with and altering of Holy Scriptures and of the terms of their ancient covenants with Allah, “changing and displacing words from their right places.”Darwinism, as especially Western modernity’s state creed, is also a big culprit. Its main ideas that man evolved from apes (with Stephen Hawking saying that man is nothing more than an advanced breed of monkeys); that natural selection processes govern not only plants and animals but also individuals, groups, and societies; that only the fittest and strongest will survive, while the rest will grow weaker and will eventually go extinct – caused irreparable damage to human civilization.The fault of Darwinism was two-fold. 

It negated and blurred the true history, while, at the same time, helping inscribe a fraudulent one.Darwinism promoted imperialism, racism, bigotry, and narrow-mindedness. It cemented the principle that might is – and makes - right. The powerful ones can do whatever they want unchallenged, even if what they do is unjustified. Such people believed that by virtue of being powerful (fittest), they have been mandated (selected) by the laws and forces of life (and history) to do what they do.Moreover, the bio-capacity of the earth is abused to the point that mankind is steadily approaching an environmental crisis of global proportions. The culprit, unsurprisingly, is a being – man – which is still in the dark about its origins, significance, purpose, and destiny (history), and which not only turned its back on spirituality and morality but as well declared war against them.As long as man does not show respect to himself and his authentic past, he will never be able to show genuine respect to anything else in the present as well as in the future. All the fancy talk about sustainability and conservation is only a cover-up. It is but a sign of panic rooted in embarrassing ignorance. 

The chickens are coming home to roost. All of a sudden, the fact that man’s whole existence is in jeopardy started to emerge. It is finally dawning upon man that for the sake of his venal, greedy, and muddled ends he will not be able to devour ad infinitum the capacities of the natural world. It is very little that is sincere in the sustainable development discourses. It is all about that confused and avaricious being that is trying to save his own skin.Clearly, those problems will refuse to go away. People do not have what it takes to properly diagnose - much less cure - them. As consequence, they will persist as long as the historical causes that produced and sustain them remain alive.Equally true is the verity that if man knew his existential history, and if he held on to it, things would be different. Such knowledge of history is a precondition for effectively tackling any menace that may rear its ugly head and trouble humanity. 

Things would be definitely different, furthermore, if man knew and subscribed to the truths that he was created by the Creator with a noble purpose and that he was fully accountable to Him; that the earth was created for man to be Allah’s vicegerent on it; that everything in the heavens and the earth has been subjected to man and his noble mission; that the natural world has been created as a realm of Allah’s faithful servants, boons and blessings to man, enlightening signs, and as part of a universal equilibrium and harmony; that Allah deliberately created people different in every way, and made the nations and tribes so that they could know and learn from each other (“Indeed, the noblest of you, in the sight of Allah, is the best in conduct” (al-Hujurat, 13)); and that Allah continuously sent His Prophets so as to make sure that mankind stayed the course and did not deviate into the abyss of ignorance and falsehood, etc.

Belief, Its Meaning and Importance

 

One narration states, "You are going to a people from the People of the Book. Let the first thing that you call them to be the worship of Allah. If they acknowledge Allah, then inform them that Allah has obligated upon them five prayers during their days and nights."

This hadith is clear. It does not require much of an explanation. The Prophet (peace be upon him) applied this principle in his practical calling to Islam. He stayed in Makkah for thirteen years to teach the people iman and to educate his Companions on this point and to correct the beliefs of the people. That is the pattern upon which the Companions were brought up.

Abdullah ibn Umar said, "We lived during an instant of time in which one of us would receive faith first before receiving the Quran and when the surahs were revealed we would learn what they permitted and what they prohibited and what they forbade and what they ordered and what should be the stance towards them. But I have seen many men from whom one is given the Quran before iman and he reads it from the opening of the Book to its closing and he does not know what it orders and what it forbids and what should be his stance towards it.

He is like someone who is just throwing out dates [i.e., he does not get any benefit from his recital]."

That is the manner in which the Prophet (peace be upon him) brought up his companions: Iman first and then the Quran. This is similar to what Imam Abu Hanifa pointed out: Understanding in the religion first (i.e. tauheed) and then understanding in the science (i.e. the shariah).

• The beliefs must be corrected first, then follows all of the other aspects of the religion.
  

...And Imam Ash-Shafi`i said, "That a servant meets Allaah with every sin except Shirk is better say than meeting Him upon any of the innovated beliefs."

... Al-Aqeeda linguistically is derived from the term aqada. In Arabic, one states, "Aqada the rope" when the rope is tied firmly. And, "Aqada the sale" or "He settled the sale" when the person ratifies and contracts a sale or agreement.

And Allah says in the Quran, "And as for those whom your right hands have made a covenant (Ar., aqadat)" [Al-Nisa 33]. And Allah also says, "But He will take you to task for the oaths which you swear in earnest (Ar., aqadtum) [Al-Maida, 89] which means asserted and adhered to, as proven in the verse, "And break not oaths after the assertion of them" [An-Nahl, 91]. If one says, "Aqadtu such and such," it means his heart is firm upon such and such.

Therefore, al-aqeeda or al-itiqad according to the scholars of Islam is: The firm creed that one's heart is fixed upon without any wavering or doubt. It excludes any supposition, doubt or suspicion.

Imam Abu Hanifa called this great subject al-Fiqh al-Akbar ("The Greater Understanding") and the understanding of the religion. He called the science of law (Ar., shariah) the understanding of the science. Many scholars of Islam use the word tauheed for all matters that a person must believe in. This is because the most important of these matters is the basic tauheed that is contained in the phrase, "There is none worthy of worship except Allah."

Tauheed, according to them, may be divided into two categories: tauheed of cognition and affirmation and tauheed of purpose and deeds.

Tauheed of cognition and affirmation is the tauheed of the Oneness of the Creator and the tauheed of His Names and Attributes [i.e. He is Unique in His being the only Creator and the only One with His names and attributes]. Tauheed of purpose and deeds is tauheed of lordship or that none should be worshipped except Allah [i.e., He is the only One worthy of worship].

The scholastic theologians (Ar., kalaamiyoon) - and what will explain to you who the scholastic theologians are - call this great subject "the root of the religion" and they call the law "the branches of the religion". This is their terminology. We also have a dispute with them in this matter but this is not the place to discuss it. All of them give it a name or adjective according to their needs.

But what is the name the Quran gives to this matter?
The Quran gives the grave matter the name iman. Allah says in the Quran, "And thus We inspired in You (Muhammad) a Spirit of Our command. You did not know what the Scripture was, nor what the Faith was. But we have made it a light whereby We guide whom We will of our bondmen..."

The general concepts that the heart of the believer must be firm about are the "pillars" of this faith. But one will not be called a believer just by knowing and understanding these pillars but he must come to the level where he submits and implements what is described, in the hadith of Gabriel, as Islam.

• Iman, in this manner, incorporates Islam.
  

If iman was simply knowing the facts in one's heart, then its companion would be equal to Satan and Pharaoh [Note: The Satan was the most knowledgeable of his Lord but he was destroyed because of his pride and envy.

And Pharaoh, even though he claimed to be the lord, knew that the lord is Allah and that none has the right to be worshipped but Him. Allah says, "He said: In truth you know that none sent down these portents save the Lord of the heavens and the earth as proofs..." [al-Isra, 102]. - Although they knew the truth, they did not put it in practice by turning their `ibadah to Allah Alone].

In the hadith of Gabriel, the Prophet (peace be upon him) explained the pillars of this faith in which every human must believe, when he was asked, "What is iman?", he said, "To believe in Allah and His angels and His books and His messengers and the Last Day and predestination of good and evil."

It is a must for every person to know these pillars and to learn them with a correct understanding and to believe in them in the manner that he pious forefathers understood and believed in them, in the same manner that the Companions of the Prophet (peace be upon him) believed and understood them, as well as their Followers and those who followed on their path. This includes the four imams, Sufyan Al-Thauri, Sufyan ibn Uyaina, Abdullah ibn al-Mubarak and others similar to them, as well as Muhammad ibn Ismail al-Bukhari, Muslim ibn Al-Hajjaj, Shaikh al-Islam ibn Taymiya and al-Hafedh ibn al-Qayyim. And scholars similar to them who followed the same manner of understanding and believing in these pillars.

This is the first obligation upon the responsible human being. There is no difference of opinion on this question among the scholars whose opinions are worth following.

Imam Abu-Hanifa said, "The understanding of faith is better than understanding of the science." What he meant by faith is tauheed and what he meant by science is the shariah. He put the understanding of tauheed before the understanding of the shariah.

"The first obligation upon the slave is the knowledge of Allah. This is proven by the hadith of Muadh, when the Prophet (peace be upon him) said to him, 'You will come to a people from the People of the Book. The first thing that you should call them to is the worship of Allah. If they gain the knowledge of Allah, then tell them that Allah obligates upon them five prayers during the day and night..."

From this premise did the great scholars of Islam precede. Ponder, for example, what Imam Muhammad ibn Ismail al-Bukhari did in his book al-Jami al-Sahih, which is the most authentic book after the Book of Allah; one will see that from his detailed knowledge and understanding of this religion, this great Imam began his book with

"The Beginning of Revelation" and then he followed it with chapters on faith, followed by the chapters on knowledge. As if he means, may Allah have mercy on him, to point out that the first obligation upon a human being is faith or Iman and the way to attaining faith is knowledge. And the source of faith and knowledge is revelation. So he began by showing how the revelation occurred and what it was like.

Then he followed by mentioning faith and knowledge. This arrangement is no accident; by it he makes some important points.

This is the sum of what we wish to mention and what we wish to raise our voices about. The matter of aqeeda is the first priority. Faith and knowledge are the means of attainin it

The Finality of Prophethood

 

What is meant here by “the inclusiveness of Islam” is that fact that Islam is for all times and places.  Regardless of who a person may be or where he may be, Islam should be his religion and his way of life.  This is just as much true for those who lived during the lifetime of the Prophet, may the mercy and blessings of God be upon him, or those who will live in 2525 (if God wills that there shall be such a year).

The correct understanding of this point revolves around a number of issues.  The first important issue is that of the finality of prophethood as vested in the Prophet Muhammad.  The second concerns the perfection of the religion and the manner in which it is able to guide humankind during all eras.

• The Finality of Prophethood
• God decreed that the Prophet Muhammad would be His final messenger.  God says:
• “Muhammad is not the father of any man among you, but he is the Messenger of God and the last of the Prophets.  And God is Ever All-Aware of everything.” (Quran 33:40)
• The Prophet Muhammad himself said:
• “I have been sent to all of the creation and the prophets have been sealed by me.” (Saheeh Muslim)
• Again, he said:
• “The Children of Israel were led by the prophets; whenever a prophet died, a prophet succeeded (him).  Lo!  There will be no prophet after me” (Saheeh Al-Bukhari, Saheeh Muslim)
  

Thus, there finally came the Prophet who explicitly declared that he is the final prophet.  The Prophets who came before the Prophet—as far as can be seen from what is narrated from them—did not make such a claim regarding themselves.  Thus, for example, in Deuteronomy 18:17-19, God is telling Moses that He is going to send another messenger “like unto him” in the future.  In the New Testament, in John 14:15-16, Jesus speaks of “another Comforter” being sent by God.  (Also in John 16:7-8 and John 16:12-13 Jesus speaks of someone coming in the future.)  On the other hand, the Prophet Muhammad made it very clear that no prophet would come after him.

Being sent as the final messenger for humankind, there had to be some aspects that were unique concerning this last Prophet.  These aspects include:

First, since no one could come later to correct any mistakes or distortions, the revelation received by the last prophet had to be preserved in its pristine purity.  It is obviously beyond the scope of this short article, but a study of the history of the Quran and Sunnah would demonstrate that both of them were minutely preserved.

Second, the nature of the “sign” of the last prophet would have to be different as well.  This is because this sign would have to affect not only the people who were alive during the time of the prophet, but also all those who would come later.  The “sign” of the Prophet Muhammad was the Quran, and its miraculous nature can still be appreciated today and will continue to be appreciated in the future.

Third, this final prophet could not simply be sent for one community among humankind—each then having their own final prophet and then differing with one another.  This final prophet had to be sent for all of humankind, putting an end to the succession of prophets and being suitable for the world as a whole.

The Prophet Muhammad was the only prophet to make it known that he was not sent only for a certain people, but rather for all the various peoples of the world.  The Jews, for example, consider themselves to be a chosen race and that their message is meant exclusively for themselves.

Thus, many orthodox Jews do not believe in proselytizing their faith. The New Testament also makes it clear that Jesus’ mission was to the Tribes of Israel. Matthew 10: 5-6 read:
“These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: But go rather to the lost sheep of the house of Israel.”

• Jesus is reported to have said when the Canaanite woman came to him for help,
• “I am not sent but unto the lost sheep of the house of Israel” (Matthew 15:24).[1]
• This limited mission of Jesus’ is also affirmed in the Quran (61:6).  In the case of the Prophet Muhammad, however, God says:
• “Say (O Muhammad to the people), ‘O mankind!  Verily, I am sent to you all as the Messenger of God…’” (Quran 7:158)
• “And We have not sent you (O Muhammad) except as a giver of glad tidings and a warner to all mankind.” (Quran 34:28)
  

There are yet other verses giving the same purport.  Prophet Muhammad also stated that he was distinguished from the earlier prophets by five matters.  The last he mentioned was:

“[Before] a prophet would be sent to his own people only, while I have been sent to all of mankind.” (Saheeh Al-Bukhari, Saheeh Muslim)

Fourth, the laws and teachings of this message had to be fixed in matters that need to be fixed for all of humankind until the Day of Judgment and guiding yet flexible or accommodating in those matters that need to be open to change due to the changing circumstances of humankind.  This shall be discussed in more detail below.

On all of these points, one sees that it is the message of the Prophet Muhammad that fits all of these criteria.  Furthermore, all of these aspects make it quite clear that the Prophet Muhammad is qualified and sufficient to be the messenger for all of humankind and that the religion that all humankind should accept is Islam.

Before discussing how the laws of Islam are universal, it is important to briefly discuss the issue of those who are following earlier confirmed prophets of God.  These people may argue that the Prophet Muhammad may have been truthful, but that it is sufficient for them to follow the Prophet that they have been following.

In reality, no one has the right to accept the other prophets while rejecting the Prophet Muhammad, may the mercy and blessings of God be upon him.  No one has the right to say that Muhammad was truthful but, “I chose to still follow Jesus or Moses instead.”  Logically speaking, one should not expect this to be acceptable to God.

God has sent His final messenger to be believed in and followed, superseding and canceling what is left of the teachings of earlier prophets.  In the Quran, God describes such an attitude:
“And when it is said to them, ‘Believe in what God has sent down,’ they say, ‘We believe in what was sent down to us.’  And they disbelieve in that which came after it, while it is the truth confirming what is with them…” (Quran 2:91)

God has further declared people of this nature to be disbelievers.He has said:

“Verily, those who disbelieve in God and His Messengers and wish to make distinction between God and His Messengers (by believing in God and disbelieving in His Messengers) saying, ‘We believe in some but reject others,’ and wish to adopt a way in between.

They are in truth disbelievers. And We have prepared for the disbelievers a humiliating torment.  And those who believe in God and His Messengers and make no distinction between any of them, We shall give them their rewards, and God is Ever Oft-Forgiving, Most Merciful.”

• The Prophet said:
  

“[I swear] by [God], the One in whose hand is my soul, there will be none of my addressed people, be he Jew or Christian, who hears of me and dies without believing in that with which I was sent except that he will be from the inhabitants of the Hellfire.” (Saheeh Muslim)

• The Prophet even told one of his companions:
  

“If my brother Moses were alive today, he would have no option but to follow me.” (Ahmad and al-Daarimi)

Hence, the universality of Islam applies to all who were following any of the previous prophets as well.  They have no logical option except to accept and follow Prophet Muhammad.

• The Universality of Islam and Its Timelessness

As noted above, Prophet Muhammad declared that he was the final prophet sent for humankind.  At the same time, it is inconceivable knowing the mercy of the merciful that He would leave humans without any form of clear guidance.  In other words, what He gave this final messenger must be suitable to guide all of humankind after him after him until the Day of Judgment.  In fact, the Prophet himself made this very same point in essence when he said:

“I have left with you two things that if you cling to them you will never be misguided after me: The Book of God and the Sunnah of His Messenger.”

• God has also said:
  

“…This day, I have perfected your religion for you, completed My Favor upon you, and have chosen for you Islam as your religion…”

Thus, the religion is completed and perfected and there is no need for any alteration or change.  The message has come and shall suffice until the Day of Judgment.  The Prophet sent for all peoples has already come.

This implies that the Prophet’s teachings are valid and obligatory upon all of humankind.  That is, his example and teaching was not simply for the people of Arabia at his time.  Rather, it is just as valid and just as important for each and every Muslim today, whether he be in New York or Malaysia.

At this point, someone may logically ask: How is it that this Law is able to fulfill the needs for all of mankind until the Day of Judgment?  Human society is changing day to day.  How is it that one “law” can provide guidance for everyone at all times?  The answer to this question has to do with the beauty of the Law.

When one studies the law promulgated by Prophet Muhammad, one finds that it has the needed elements of flexibility that allow it to be just as practicable today as it was during time of the Prophet.  In essence, those issues that need to be fixed and permanent are made such by the Islamic Law.  Those that need to be flexible so that different peoples at different times may apply them differently are left flexible in the Islamic Law.  Hence, it is a Divinely guided way of life that is suitable and practical for 

all humans until the Day of Judgmen
Thus, first, in reality, human nature actually does not change over time.  Laws or guidance covering moral and ethical behavior shall always remain the same, because what is damaging to the soul at one time will always be damaging to the soul, again due to the fact that human nature does not change.  For example, lying and cheating are displeasing to the Lord and harmful to the soul and shall forever remain that way.  Thus, laws and guidance 

related to issues of this nature remain fixed and completely applicable until the Day of Judgment.  Ritual acts of worship, which underline the foundation of a human's character, also do not need to change.  God alone knows how He is to be worshipped, and if He has declared these acts as proper and acceptable to Him until the Day of Judgment, no one can possibly say otherwise.  In describing these kinds of laws or guidance, one can say that Islamic Law is rigid, but that is only because it should be rigid on these points.  That, in no way, affects its universality and practicality for all times and places.

Second, there are some harmful matters that humans must avoid.These have also been explicitly and permanently forbidden.Alcohol and intoxicants, for example, will always be harmful for humankind.Every now and then, humans may find something beneficial about alcohol, as God also alludes to in the Quran, but overall no society can rightly argue that alcohol consumption is something good.One need only consider the social costs of drinking in the United States alone.  Many families are torn apart due to alcohol abuse.

Driving under the influence is recognized as a danger to society, and although great steps have been taken to control it, numerous people are still killed or severely injured due to alcohol.Many alcoholics cannot hold down jobs and thus become dependent on the state, putting the burden of their care on the rest of the citizens.When it comes to issues of this nature, Islam forbids such a practice forever as there can be no serious argument given that alcohol should be permitted.(Indeed, one can argue that it is only permitted today because the cost of keeping people from this addicting “drug” is prohibitive.This, in reality, is just another sign of how dangerous and evil alcohol is.)
 
Third, beyond that, humans need only some detailed laws but many general principles that allow them to guide their lives in all times and places.  This is exactly what Islamic Law provides for them.  Thus, God provides detailed laws about what kinds of food one may eat, inheritance, who is legal as a spouse, international relations and so on.

From these detailed laws, a scholar is able to extract rulings for many new occasions.  From the general principles, a scholar can derive guidance for various issues that did not occur 
during, for example, the time of the Prophet.
 
Fourth, in the realm of social contracts and business, for example, the general principle is that everything is permissible unless there is evidence to show otherwise.  Hence, Islamic Law actually allows for a great deal of freedom within the Law.  In business dealings, for example, Islam has prohibited interest, overly risky transactions, gambling, fraud, deception, sale or purchase of illegal items and coercion.

In general, these are the harmful aspects that have been prohibited.  In other words, the guidance is such that when new forms of business dealings are developed, as in modern times, one can determine which are acceptable according to Islamic guidelines and which are not.Thus, Islamic Law has been proven to be feasible for over 1400 years and, according to Islamic beliefs, will continue to be feasible until the Day of Judgment.Two businessmen are able to come up with any form of contract they wish, as long as the basic forbidden and harmful aspects are avoided. One cannot even imagine how many types of 

transactions are therefore permissible under Islamic Law.
Finally, it must be recognized that this complete and comprehensive guidance that will remain viable until the Day of Judgment is a great blessing from God, and is another sign that humans must turn to God for guidance.

Humans on their own would never be able to find a way of life that is suitable even for just one place and time, not to speak of something that would be good for centuries or millenniums—although humans would try to latch on to what they were following in the past. 

Sayyid Qutb has eloquently noted this point when he wrote,
When a human being tries to construct a metaphysical concept or a system of life through his own efforts, this concept or system cannot be comprehensive.It can only be partially valid, good for one time and place but not for other times and other places, and appropriate for one set of circumstances but not for another.

Furthermore, even in tackling a single problem, he is incapable of looking at it from all possible sides and of taking into consideration all the consequences of the proposed solution, since very problem extends in space and time and is connected with precedents and antecedents beyond the scope of observation and comprehension of human beings.
We therefore conclude that no philosophy and no system of life produced by human thought can have the characteristic of “comprehensiveness.” At most, it can cover a segment of human life and can be valid for a temporary period.

Because of its limited scope, it is always deficient in many respects, and because of its temporariness it is bound to cause problems that require modifications and changes in the original philosophy or system of life Peoples and nations basing their social,political and economic systems on human philosophies are forever confronted with contradictions and “dialectics.

One need only look at one example which has been much debated recently to understand how applying God’s guidance at all places and times is what is best for humanity.  Circumcision is a well-known and established practice in Islam.  In the past few decades, doctors and scientists—due to humans’ very limited understanding of the reality of humans as a whole—keep going back and forth concerning circumcision.

One decade they are in favor of it while the next they say that it is useless and harmful to the child.  Now they have found—or they think they have found, as perhaps they could be wrong again—that circumcision is a great defense against HIV AIDS.  Now, they are rushing to circumcise many of the men in different parts of Africa.
Perhaps, after so many cases like this, more and more humans will realize that there is guidance, complete and perfect, that has come from God that is exactly what all humans need and require, regardless of time and place.

In sum, the guidance is complete and suitable for all times and places.  It is all that the Muslims need for happiness in this world and in the Hereafter.  It cannot be improved upon.  It is, therefore, in no need of additions, alterations or deletions.

Those who think that they can improve upon what God has revealed are arrogant in the purest sense and going beyond what they can possible ever achieve.  For this obvious reason, the Prophet gave very strong warnings about innovations, heresies and changes to the faith.Such things are not needed at all and they will simply take away from the beauty and perfection of Islam.Thus, the Prophet said:
“The worst matters are invented ones.  And every innovation is a going astray.” (Saheeh Muslim)