Sohaib Sultan

Cheat Sheet / Updated 03-14-2022

As the holy book of the Islam religion, the Koran is followed by Muslims around the world. It sets out the basic tenets of the religion, details the purposes of the book and the religion, and is quoted by Muslims and non-Muslims alike.

Article / Updated 03-26-2016

The Koran's audience is universal, without limitation on gender, culture, or religious beliefs. However, the Koran specifically addresses six general groups of people in various passages and at varying lengths: Humankind: These verses usually carry universal teachings, warnings, and glad tidings. Such passages usually begin with "O mankind" or "O Children of Adam." You find most of these addresses in the earlier periods of revelation, known as Meccan Chapters. Believers: These verses address Muslim behavior and etiquette and often introduce a law. You also find warnings of falling into the wrong path and glad tidings for those who are steadfast and patient in faith. Such passages usually begin with "O you who believe" or end with "this is for those who believe." People of the Book: The Koran gives a lot of attention to Jews and Christians as recipients of earlier revelations. When the Koran addresses both religious communities, it uses the term "People of the Book." The Koran uses stories of the respected prophets that all three faiths share to remind People of the Book about the universal message of submission to God alone. The Koran sometimes addresses each group separately. For example, after the historic migration of the early Muslim community from the city of Mecca to the city of Medina, Prophet Muhammad interacted with Jewish tribes in discussions and debates about the Koranic revelation. The Koran contains several passages that answer the questions of the Jews and also highlight some of the tensions that existed between the two communities. The hypocrites: The Koran finds hypocrisy detestable and uses strong language to condemn it. Usually these verses warn about what awaits hypocrites in the Hereafter and call such people to change their ways from hypocrisy into true belief. Rejecters of faith: The Koran speaks extensively about those who reject the Koranic message with philosophical arguments and warnings of disbelief. Referring to such people as "unbelievers," or even worse, "infidels," is a serious mistranslation of the Koranic concept of disbelief. The word used in Arabic is Kafir, which is a very comprehensive term, but at its core means someone who is ungrateful. From the Koranic standpoint, the greatest ingratitude is to reject the Truth of the Creator (God) after it has been made manifest. However, someone who has never heard the message of the Koran, or only a misrepresentation of its teachings, has never had the opportunity to accept or reject. Therefore, "rejecter of faith" or "denier of God's Signs and Blessings" are more accurate translations of this Koranic term. The reader: When reading the Koran, you can literally find yourself having a conversation with the Scripture as thought-provoking questions come up, one after the other. In one chapter alone the Koran asks 31 times, "Then which of the favors of your Sustainer will you deny?" (55)after recounting the blessings that come from God for mankind. The Koran also poses questions to capture the full attention of its readers in an intimate way, such as "Has He not found you an orphan and given you shelter? And found you lost on your way, and guided you? And found you in want, and given you sufficiency?" (93:6–8).

Article / Updated 03-26-2016

The Islamic tradition describes the Koran as a vast ocean of knowledge that never ceases in its wisdom, no matter how much you study it. You may want to continue investigating the Koran, looking for new perspectives, challenges, and insights. Comparing "translations" You can find several "translations" of the Koran at any major bookstore. Don't rely on a single translation of the Koran, but rather get two or three that you can compare and contrast. Of course, the Arabic never changes, but the translation of it into English is based as much on interpretation as it is on "translation" — because no one word can fully reflect the depth of many concepts found in the Arabic language. Translators often vary in how they choose to translate or interpret these Koranic concepts. Comparing and contrasting two or three "translations" helps you gain a broader depth of the Koran's meaning. Here are some "translations" that reflect the Koran's Arabic and original meaning: The Holy Qur'an: English Translation of the Meanings and Commentary, by Abdullah Yusuf Ali; published by King Fahd Holy Qur'an Printing Press. This famous translation was endorsed for a long time by the Saudi royal family. Ali, a British convert to Islam, does a good job of reflecting the Koran's eloquence, and his footnotes are for the most part brilliant. The translator uses old-style English, which makes it a bit difficult to read for the modern reader. But, if you can read old-English literature, such as Shakespeare, then you may feel comfortable reading Ali's translation as well. Finally, Ali's work has a fairly good index that can aid you in your research on the Koran. The Meaning of the Glorious Koran, an explanatory translation by Mohammed Marmoduke Pickthall; published by Maktaba Jawahar al Uloom. This translation is usually sold in pocket-size editions, which makes it a good travel companion. Pickthall, a British convert to Islam, mixes simplicity of language with eloquence. His work has almost no footnotes, and the index is not very comprehensive. However, his lack of commentary and excellent translation prove a great combination if you want to read and understand the Koran for yourself before venturing into the interpretation of the interpreters. The Majestic Quran, by Abdal Hakim Murad, Mostafa al-Badawi, and Uthman Hutchinson; published by the Nawawi Foundation: This book offers a unique combination of simple, easy-to-understand English with great elegance to reflect the rhythm of the Koran. It contains over 800 footnotes that draw from the classical tradition of Koranic interpretation. Before you begin reading a translation (or interpretation) of the Koran, you should check into the qualifications of the translator. Most good translations are done by those who have an expert command of the Arabic and English language. Also, translators who are thoroughly familiar with Western culture are usually more reliable. Most early translations of the Koran into English (and other European languages) were done by Christian missionaries, who introduced several alien — and often derogatory — concepts into the Koran. As such, you may want to avoid these translations if you want to discover the authentic message and teachings of the Koran. Listening to the Koran The message of the Koran can be understood by its reading, but the best way to experience the powerful soul of the Koran is by listening to its beautiful recitation. Non-Arab speaking Muslims are as awed by the Koran voice as are Arab-speaking Muslims who can understand the meaning as it is being recited. Many non-Muslims, such as authors Michael Sells and Karen Armstrong, also speak fondly of the almost therapeutic affect of Koranic recitation on its listeners. As such, your experience of the Koran cannot be complete without listening to its magnificent voice. Check out these recitations on the Web: Islam Web. You'll find over 130 reciters to choose from on this site. The names are listed in English, so it's easier to choose a reciter. Islam Way. This site features the most famous reciters known in the Muslim world.tabmark Studying Arabic Arabic is the language of the Koran. With the enormous depth that this beautiful language carries, you can't fully grasp the teachings of the Koran without understanding the Arabic language. Here's some advice if you want to study the Koran's language: If you live near a university, most schools offer introductory Arabic courses. These classes provide a good way to familiarize yourself with the alphabets and basic grammar. Pick up a copy of The Dictionary of the Holy Qur'an, by Abdul Mannan Omar, published by Noor Foundation International, Inc. Omar accurately translates and fully explains the meaning of Arabic words found in the Koran. Also, the appendix gives a nice introduction to the Arabic language and its grammatical structure. Taking Classes Islamic Studies courses, which many universities and colleges now offer, can help you discover more about the Koran and Islam in general. Understand, though, that academic study of religion is different than studying Muslim life. If you are more interested in knowing how Islam is lived and in discovering traditional understandings of Islam, your time may be better spent talking to Muslims or reading books about the Koran and Islam. Also, if you live in or near a major city, you can usually find a center of knowledge where Muslims and non-Muslims gather to study the Koran and Islam. For example, if you live in the Bay Area in California, you can look into attending classes at the Zaytuna Institute, which offers courses on Koranic sciences and Islam in general. Talking to Muslims Conversing with Muslims about the Koran provides a great way to find out more about how traditional Muslims understand and interpret the Book. Most, but not all, Muslims are quite comfortable in discussing their faith with non-Muslims. However, you should remember that not every Muslim has a good level of knowledge about the Koran. You may have to talk to a few before you can gain insight into the Scripture from a Muslim's perspective. If you don't know Muslims personally, you can find your local mosque through Islamic Finder. Contact the people at your local mosque, who are often quite open to putting you in touch with a Muslim or a few Muslims. If you live on or near a college campus, you can contact Muslims through their respective campus organization, usually known as the Muslim Students Association.

Article / Updated 03-26-2016

The day Prophet Muhammad died, the Muslim community faced a state of chaos; for the first time, Muslims had questions that couldn't be answered directly by God through the Prophet. During this critical time, Abu Bakr (a close companion of Prophet Muhammad and first Caliph after the Prophet's death) stood in front of the Muslims and emotionally recited a passage of the Koran that suddenly came to life: "Muhammad is no more than a messenger. Many were the messengers that passed away before Him. If he died or was slain, will you then turn back on your heels?" (3:144). Then, Abu Bakr said, relating the meaning of this passage to his people, "If you worshiped Muhammad, then know that Muhammad has died. But, if you worship God, know that God is living and He lives forever." With these beautiful words, Abu Bakr began the science of Tafsir, a science that continues to this day. Tafsir from the first generation and successive generations was largely, if not strictly, based on Tafsir bil-riwaya, or Tafsir transmitted through a chain of narration to Prophet Muhammad and the teachings of his companions. This makes these Tafaseer the most authentic in the eyes of the majority of Muslims. Among the companions In order to understand the Scripture, Muslims referred to many of the famous companions of Prophet Muhammad, such as Abu Bakr, Umar, Uthman, and Ali. The closest companions basically lived and breathed with the Prophet, and were therefore most intimately aware of the Koran's meaning. The companion Ibn Abbas spent much of his childhood under the teaching of Prophet Muhammad. Muhammad praised Ibn Abbas's wisdom, and the other companions deeply respected him, even though he was considerably younger than most of them. Other young companions who grew up in Prophet Muhammad's presence were Al-Abadillah, Ibn Zubair, Abdullah ibn Umar, and Abdullah ibn Al-As. These companions were among the greatest teachers of the Koran; references to their traditions are highly revered. The Prophet's wives also made outstanding contributions to Tafsir because they experienced his everyday life and most of his private actions and concerns. These women, known as the Mothers of the Believers, related many of Muhammad's practices. Interestingly, while the companions experienced the revelation through the Prophet at the same time, their Tafsir often differed. For example: Ibn Abbas: Known to be very accommodating and flexible in his opinions on sacred law. He is recognized today for his progressive understanding of the Koran, especially on matters dealing with the rights of women. Abdullah ibn Umar: His personality was more conservative and strict. Umar complained once to Ibn Abbas that his opinions (or Fatwas) were too flexible and lenient. Umar was known for his strict interpretation of the Koran and sacred law. Despite their differences, the companions had great respect for each other and always acted in mutual consultation. They lived the tradition that says, "Difference of opinion among the Ummah is a blessing from God." But, these differences of opinions do not exist on fundamental teachings, but rather on minor issues. In successive generations The generation that followed Muhammad's companions (Sahabah) is known as Tabi'un. These interpreters came mainly from three locations: Mecca: The group from Mecca was considered most knowledgeable and trusted, because they were students of Ibn Abbas (see the preceding section). From among them, Mujahid was considered the wisest interpreter. People visited from all across Islamic civilization to learn from him. His was also the first written book of Tafsir collected. Medina: The students from Medina also learned from some of the greatest companions. Ubay bin Ka'b's students — Zaid bin Aslam and Ka'b Al-Quradi — count among the great interpreters from this school. Iraq: The group of interpreters from Iraq benefited greatly from the companion Ibn Mas'ud, who moved to Iraq. Basra and Kufa were the two great cities of knowledge. The most famous students from this school were Al-Hasan al-Basri and Ibrahim al-Nakhai'.

Article / Updated 03-26-2016

Interestingly, the three Abrahamic faiths — Judaism, Christianity, and Islam — share much in common, including a lineage of noble prophets sent by God. At the root of commonality lies a deep connection to the legacy of Prophet Abraham and a belief in One God. The Koran finds common ground with Christians and Jews (known as 'Ahl Al-Kitab, or People of the Book) in three broad ways: Theological belief in the Oneness of God Common divine laws A shared narrative of prophetic stories Uniting faiths with belief in One God The Koran addresses the Jews and Christians by saying, "O People of the Book! Come to common terms as between us and you: That we worship none but God; that we associate no partners with Him; that we erect not from among ourselves, Lords and patrons other than God . . ." (3:64). The Koran finds commonality with Jews and Christians in the belief of strict monotheism, by which no prophet or saint is to be worshipped or venerated as divine alongside God. Muhammad is also told by the Koran to remind People of the Book that God alone is "our Sustainer and your Sustainer" (2:139). As such, there is no need for dispute between the Muslims and their fellow monotheists, says the Scripture. The Koran also attempts to fulfill its role as "The Reminder" by reminding Jews and Christians of their holy covenant with God, which among other things establishes belief and worship in God alone. The Koran confirms and praises the first Biblical covenant that says, "You shall have no other gods before me. You shall not make for yourself an idol in the form of anything in the heaven above or on earth beneath or in the waters below. You shall not bow down to them or worship them . . ." (Exodus 20:4–5). This same understanding surfaces many times in the Koran (4:48, for example). The Koran also shares the Biblical understanding of God as Creator of the universe (7:54), and reflects the same comprehension of God's sovereignty (6:59) as the Bible's insistence that everything is run by divine Will (Matthew 10:29–31). With this spirit of unity in theological belief, the Koran encourages healthy dialogue (29:46) and coexistence in the form of marriage and the sharing of meat (5:5). Bridging the gap between divine laws Western commentators on religion and civilization often make it sound as if Islamic and Judeo-Christian laws are polar opposites. This is simply untrue. The Koran includes many of the same laws that you find in the Torah and Bible. In fact, the Koran is viewed in the Islamic tradition as a confirmation and reformation of previous divine laws. The Ten Commandments The Ten Commandments shared by Jews and Christians are almost identical to the laws found in the Koran, but the Koran doesn't list them as systematically as you find them in the Old Testament (Exodus 20:2–17): The first commandment in the Old Testament forbids taking any gods beside God. The Koran also strictly forbids associating partners with God, known as Shirk. It is considered the only unforgivable sin for one who dies without repenting (4:48). The second commandment forbids making images of God. The Koran too warns against idolatry and making images of God (6:103; 14:35). The third commandment forbids using God's name in vain. The Koran also prohibits Muslims from using God's name in casual swearing (2:224). The fourth commandment says that the Sabbath must be kept holy. This is the only commandment that the Koran does not include, because it believes that the Sabbath was prescribed only for the Children of Israel (16:124). The fifth commandment says to honor your parents. The Koran says that honoring your parents means not even expressing a word of frustration with them, such as an "uff," or its English equivalent of "ugh" (17:23). The sixth commandment prohibits unjust killing or murder. The Koran also prohibits murder and compares the unjust killing of one life to be equivalent to the murder of all of humanity (5:32; 17:33). The seventh commandment prohibits adultery, which is also equally prohibited by the Koran (17:32). The eighth commandment prohibits stealing. The Koran condemns the act of stealing as one of the worst crimes and punishes it severely (5:38–39). The ninth commandment prohibits lying and giving false testimony. The Koran also strongly condemns lying and false testimony (2:283; 24:7). And, the Koran commands Muslims to speak the truth even if it is against their own selves or their own family (4:135). The tenth commandment forbids coveting. The Koran also forbids the evil practice of coveting the possessions of others (20:131). Other laws Everyday laws prescribed in Islamic law often resemble similar laws in the Torah. For example, the laws of purity after sexual intimacy between a husband and wife are almost exactly the same in Islamic law and the Torah as taught in Leviticus (16–18). The penal codes of the Koran and Torah also have overlap. Islam is often criticized for including the death penalty for adultery as part of its penal code. However, the Torah establishes the same punishment for sexual immorality, such as adultery and incest (Leviticus, 20:10–16). Also, the Koran follows basically the same law in the cases of murder and killing — acts that prescribe the death penalty in both Scriptures (Koran, 2:178–179; Genesis, 9:6). Same laws, different reasoning Sometimes, the same laws appear in both Scriptures, but the wisdom or reasoning behind the laws may be different. Take for example the law requiring women to cover their hair. People often condemn Islam for requiring women to wear the headscarf, or Hijab in Arabic. However, if you read Corinthians, 11:3–10, it says that when a woman prays, she must either cover her hair or shave it. Also, traditional Rabbinical law states that modesty and nobility required covering the hair. Even modern paintings of traditional Jewish and Christian women, including the Virgin Mary, reflect this modest dress. The required head-covering in Islam and Judaism share the same spirit — the desire to sanctify a woman's modesty and nobility. However, the Biblical passage on head-covering reasons it in the woman's position as "the glory of man." Laws in the three faiths may overlap, but the wisdom and reasoning behind them can differ. This may explain why the West wrongly views the Hijab as a symbol of oppression, and even as a controversial legal issue in modern secular Europe.

Article / Updated 03-26-2016

Oftentimes, misconceptions separate people with differing worldviews, presenting minds and souls with seemingly valid excuses to not engage people of other faiths. Consider these widespread notions about Koranic scripture, theology, and practice — and some enlightenment that may alter those commonly held perspectives. Muhammad wrote the Koran As with all previous divine revelations, the Koran too was scrutinized by the community of Arabs who were the first recipients of the Book. Those who rejected Muhammad's call to Islam argued that Muhammad was simply preaching "tales of the ancients" (16:24, for example). The Scripture responds to this demand for proof of divine authenticity by producing an eloquent form of Arabic that to this day remains unsurpassed by even the most articulate poets and writers of the Arabic language. The Koran is so confident of its divinely inspired language that it challenges those who question the Koran's authenticity to bring all the masters of literature together to produce even one chapter that achieves the same level of linguistic eloquence as the Koran (10:37–38; 17:88). Also, the Koran argues that if the Scripture was man-made, contradictions and omissions would crop up in the Book, rather than coherence, consistency, and completeness (4:82; 39:23). Muslims accept the Koran's majestic literary form as a sure sign of divine revelation, especially because Muhammad never participated in the influential poetry culture of the Arabs before the revelation of the Koran. Muhammad is even known as the "unlettered Prophet" in the Koran to indicate that he had no knowledge of reading or writing (7:157–158). The Koran quotes rejecters of the Koran as calling Muhammad a "poet" (21:5; 37:36), but firmly denies this title by saying, "It is not the word of a poet" (36:37). The Scripture also forcefully argues that Muhammad has no authority to change the words of God, and speaks only that which was directly revealed to him through Angel Gabriel (53:1–10). Defenders of the Islamic tradition also argue that had the Koran been the eloquent articulation of Muhammad, he would surely have displayed the same level of eloquence in his collected sayings, known as the Hadith. While the Hadith are often beautifully worded and full of wisdom, they come nowhere close to the high literary standard of the Koran, which revolutionized the Arabic language with its eloquence. The Koran says that God belongs to one people The second verse of the Koran gives God a universal attribute: "Praise be to God, the Sustainer of all the worlds" (1:2). Furthermore, the Book says several times that God is the Lord of the East and the West (73:9, for example). The Scripture teaches that all prophets throughout history form a single community of brotherhood under the Lordship of God alone (23:51). The Koran teaches His universality as the Sustainer of not only every human being, but of all the universe, including animal life, plant life, all the constellations in the solar system, and so on. God is wrathful and unloving in the Koran Some critics say that the Koran mentions the concept of love only twice. In fact, the Book mentions the concept of love about a hundred times, if such statistics are really the essence of the message. After declaring God's universality, the Koran describes God as "most Merciful, most Compassionate" (1:3). In fact, every single Surah except one begins with this declaration about the divine nature. God is also known in the Scripture as "Full of Loving-Kindness" (11:90; 85:14). It is with the attribute of divine Love that the Koran most often seeks to directly create a relationship with humanity by encouraging those actions that bring God's love and discouraging those actions that extinguish God's love. Without doubt, the Koran also mentions God's wrath for those who reject faith after clear signs have come to them, and upon those who are bent on spreading evil and corruption on earth. But, as Prophet Muhammad said while quoting God himself, "My Mercy prevails over My wrath." Jihad means "Holy War" Jihad is almost always wrongly translated as "Holy War." The Arabic word Jihad actually means "to struggle" or "to exert one's utmost." In the context of the Koran, Jihad means the struggle for good against all evil. This struggle also includes the suppression of the lower self in order to reach a state of higher God-consciousness that leads to a pure soul. Jihad can take place in many forms, including speaking out against injustice or spending your wealth in the cause of public good, such as alleviating poverty. Jihad does also include armed struggle, which at times becomes necessary in order to protect the weak and to establish freedom of religion. (Jihad in the context of armed struggle is known as Qital.) Critics of the Koran love to quote passages such as 9:5 of the Koran, which calls for taking up arms against those who ascribe partners with God. Most often, these critics fail to recognize the context of such passages. Cutting and pasting verses out of their context to lend credence to an argument clouds the more important overall picture. All verses in the Koran that deal with armed struggle advocate the use of force only for self-defense in the widest sense possible, such as freeing the oppressed and establishing the freedom of worship. The Scripture clearly says that fighting in the path of God does not include converting people by the sword. The Koran emphatically declares, "Let there be no compulsion in religion" (2:256). All legitimate scholars recognize this essential ethic as one that Muslims must abide by, even during times of war. The scripture values men more than women Some people view verses about women in the Koran outside of their context, giving rise to misunderstandings about the status of women. Another problem is that the Arabic words used in the case of sensitive marital issues are very sophisticated terms that are more often than not mistranslated in the English language. The Koran, in fact, argues that women are completely equal to men in the sight of God, and that both men and women will be rewarded solely according to their deeds, and not due to any sort of preference for one gender over the other. The Koran says, "Verily, for all men and women who have surrendered themselves unto God, and all believing men and believing women, and all truly devout men and truly devout women, and all men and women who are patient in adversity, and all men and women who humble themselves, and all men and women who give in charity, and all men and women who keep fast, and all men and women who remember God constantly: For all of them has God prepared forgiveness of sins and a mighty reward" (33:35).

Article / Updated 03-26-2016

As the holy book of Islam, the Koran informs millions of Muslims around the world. The book itself serves five essential purposes and the following list explains each in some detail: The Guidance: The Koran serves as a guide to belief in the Oneness of God, and leads to an ethical life defined as Submission or Surrender to the Will of God (Islam). This complete way of life offers guidance through both personal and communal laws. The Criterion: The Koran distinguishes between moral and immoral, ethical and unethical, good and evil. The Book helps Muslims make ethical choices in their daily lives. The Reminder: The Koran confirms and reminds the world of the teachings of past Prophets. The stories of the Prophets form an essential part of the Koran’s narrative. Spiritual healing: The Book helps Muslims turn away from their lower passions, towards the higher aspirations of worshiping and obeying God. The Koran presents a personal relationship with the Divine, a God-consciousness that elevates the soul and frees the mind from moral diseases, such as materialism, jealousy, and anger. Social change: The Scripture serves as roadmap for social change built on social justice, economic equity, racial harmony, human rights, and dignity. The Koran calls the Muslim community to actively enjoin that which is right, good, and just, and to struggle against that which is wrong, evil, and unjust.

Article / Updated 03-26-2016

The Koran, Islam’s holy scripture, details the tenets of the religion quite differently than the Bible explores Christian beliefs. Keep these features of the Koran in mind when reading the scripture: The oral tradition: The Koran’s oral tradition gives the Book its aura. The recited word of the Koran is much more powerful than its printed form, especially if the text has been translated from Arabic into another language. The non-linear approach: The Koran doesn’t follow a systematic historical or thematic approach. Rather, stories from the past, laws, and moral teachings drive the Book’s narrative. The non-historical story: The Koran doesn’t include specifics of history, including times, places, and lineage. The moral of the story, which transcends time and space, trumps the details of history.

Article / Updated 03-26-2016

The Koran, the holy book of Islam, includes some iconic passages and quotes known by most Muslims and those of other religions as well. The Koranic passages, with chapter and verse in parentheses) in the following list offer a glimpse of some major themes presented in the Koran: God: “Say, He is God, the One. God, the Eternal, Absolute. He gives not birth, nor is He born. And there is none like unto Him (Surah 112).” Prophets: “Say, we believe in God, and in what has been revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Tribes, and in the Books given to Moses, Jesus, and the Prophets from their Sustainer. We make no distinction between one and another (3:84).” Beliefs and actions: “It is not righteousness that you turn your faces towards East or West. But it is righteousness to believe in God and the Day of Judgment, and the Angels, and the Book, and the Messengers. To spend of your sustenance out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the freeing of slaves. To be steadfast in prayer, and give purifying alms. To fulfill the contracts which you have made. And to be firm and patient, in suffering and adversity, and through all periods of panic. Such are the people of truth, the God-conscious (2:177).” Mankind and life: “By the time, verily, man is in loss, except those who have faith and do righteous deeds, and join together in the mutual enjoining of truth, and of patience and perseverance (Surah 103).” The Day of Accountability: “When the earth is shaken to her convulsion, and the earth throws up her burdens, and man cries ‘What is the matter with her?’ On that day will she declare her tidings, for your Sustainer will have given her inspiration. On that day will men proceed in groups to be shown deeds that they have done. Then anyone who has one atom’s weight of good shall see it. And anyone who has done an atom’s weight of evil shall see it (Surah 99).” Human relations: “O mankind! We created you from a single [pair] of a male and a female, and made you into nations and tribes, so that you may know each other. Verily, the most honored of you in the sight of God is [the one who] is most conscious of God. And God has full knowledge and is fully aware (49:13).” Gender relations: “The believers, men and women, are friends of one another. They enjoin what is just, and forbid what is evil. They observe regular prayers, pay purifying alms, and obey God and His Messenger. On them God will pour His Mercy, for God is Exalted in power, and is Wise (9:71).”