The Qur’an (Al-Baqarah 2:151–152) highlights Allah’s Great blessing upon humanity by sending the Prophet Muhammad (peace and blessings be upon him), who recites the divine verses, purifies souls, and teaches the Book and wisdom—thereby guiding both the inner and outer aspects of human life. This mission is also the fulfillment of the supplication of Prophet Ibrahim (peace be upon him), and the designation of the Ka‘bah as the Qiblah reflects unity and divine wisdom in Islamic practice. Furthermore, the Qur’an (Aal ‘Imran 3:7) distinguishes between clear (muhkamat) and ambiguous (mutashabihat) verses, while the Prophet (peace be upon him) explained that those who pursue ambiguous verses with the intent of causing discord are misguided and should be avoided. Additional Hadith emphasize the importance of beneficial knowledge, adherence to the Sunnah, and sincerity, such as the saying: “The best among you are those who learn the Qur’an and teach it,” and “I leave behind two things; if you hold fast to them, you will never go astray: the Book of Allah and my Sunnah.” Altogether, this message underscores that true success in Islam lies in Adherence to the Qur’an and the Sunnah ,remembrance and gratitude to Allah, purification of the soul, and avoiding misguidance—leading to success in both this world and the Hereafter.

Keywards: Qur’an and Hadith, Islamic perspective, Recitation of Qur’an, Unity in Islam

Introduction:

Allah Almighty said in Quran;

كَمَآ اَرْسَلْنَا فِيْكُمْ رَسُوْلًا مِّنْكُمْ يَتْلُوْا عَلَيْكُمْ اٰيٰتِنَا وَيُزَكِّيْكُمْ وَيُعَلِّمُكُمُ الْكِتٰبَ وَالْحِكْمَةَ وَيُعَلِّمُكُمْ مَّا لَمْ تَكُوْنُوْا تَعْلَمُوْنَ ):۔القرآن،البقرۃ:151

Even as We have sent unto you an apostle from among yourselves to convey unto you Our messages, and to cause you to grow in purity, and to impart unto you revelation and wisdom, and to teach you that which you knew not:

interpretation

These verses conclude the discussion on the theme of the Qabalah قبلہ or religious orientation. So, Verse 151 repeats the second part of the prayer of Sayyad Ibrahim (علیہ السلام) with which the discussion had begun (Verses 127 – 129). He had, as one would recall, prayed Allah to accept his founding of the Kabbah کعبہ ، and to send among his progeny a Messenger from among themselves. The subsequent discussion on the subject of the Qabalah قبلہ has already shown that the first prayer has been heard and accepted. Now, Verse 151 declares that similarly the second request has also been granted, suggesting that since the Holy Prophet (صلی اللہ علیہ وآلہ وسلم) has been sent in answer to the prayer of the founder of the Kabbah کعبہ ، it is no wonder that it should be appointed as his Qiblah قبلہ . Verse 151 has specifically mentioned that the new Prophet (Muhammad (صلی اللہ علیہ وآلہ وسلم)) is sent with the same attributes as specified by Sayyidna Ibrahim (علیہ السلام) in his prayer, namely: (1) He recites to them the verses of the Qur’an; (2) He teaches them the Book and the wisdom; (3) He purifies them; (4) He teaches them things which his listeners did not know of, nor could they be found in the earlier Divine Books or through individual reason.

Since Allah has, in granting the two prayers, sent such great blessings to mankind, Verse 152 asks men to “remember” Him as the Supreme Benefactor, and to render Him thanks by being obedient. As long as they do so, Allah will “remember” them in showering on them His material and spiritual blessings. The verse ends with the reminder that men should not be ungrateful to Allah in denying His blessings or in being disobedient. In the light of this commentary, one can see that the word “as” (in Arabic, the letter Kaf which denotes a comparison between two terms) provides the link between Verse 151 and Verse 152. But, according to al-Qurtubi, the word Kaf or “as” is connected with the first phrase of Verse 152 -: “Remember Me, then”. Viewed in the line of this syntactical relationship, the two verses, taken together, would mean that the ability to “remember” Allah is as much a blessing for men as the ordination of the new Qiblah قبلہ and the coming of the Last Prophet (صلی اللہ علیہ وآلہ وسلم) ، and hence it is the duty of men to render thanks to Allah, so that they may continue to receive His favours.

 The Holy Prophet said:

حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ قَالَ حَدَّثَنَا يَزِيدُ بْنُ إِبْرَاهِيمَ عَنِ ابْنِ أَبِي مُلَيْكَةَ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَائِشَةَ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَلَا هَذِهِ الْآيَةَ هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَإِذَا رَأَيْتُمْ الَّذِينَ يَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ فَأُولَئِكَ الَّذِينَ سَمَّى اللَّهُ أَوْ فَهُمْ فَاحْذَرْهُمْ(Musnad Aḥmad, Volume 9, Hadith 611)

Narrated by ʿAbd al-Raḥmān ibn Mahdī: Yazīd ibn Ibrāhīm narrated to us from Ibn Abī Mulaykah, from al-Qāsim ibn Muḥammad, from ʿĀʾishah (may Allah be pleased with her) that the Prophet (peace and blessings be upon him) recited this verse:”He is the One who has sent down to you the Book. In it are verses that are clear and decisive—they are the foundation of the Book—and others are ambiguous. As for those in whose hearts is deviation, they follow what is ambiguous thereof, seeking discord and seeking its interpretation. And no one knows its true interpretation except Allah.”Then the Messenger of Allah (peace and blessings be upon him) said:

“So when you see those who follow what is ambiguous in it, they are the ones whom Allah has named (as deviant), so beware of them.”

Conclusion

In conclusion, the Qur’an stands as the ultimate, perfect, and eternal guidance revealed by Allah Almighty for the success of humanity in both this world and the Hereafter. Through the noble mission of the Prophet Muhammad (peace and blessings be upon him), mankind was blessed with divine revelation, purification of the soul, and practical wisdom that shapes every aspect of life. The Qur’anic teachings, supported by authentic Hadith, clearly distinguish between what is evident and what requires humility and restraint, warning believers against misinterpretation and deviation. True guidance, therefore, lies in sincere adherence to the Qur’an and the Sunnah, coupled with constant remembrance of Allah, gratitude for His great blessings, and a commitment to righteous action. A true believer seeks beneficial knowledge, avoids confusion and (discord), and strives for spiritual purification. By holding firmly to divine guidance and remaining steadfast upon truth, one attains inner peace, harmony, and ultimately the pleasure of Allah, which is the greatest success.

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The concept that acquiring knowledge is a communal obligation (Fard al-Kifayah) asserts that while basic moral and religious literacy is an individual duty, the pursuit of specialized expertise—such as medicine, law, engineering, and advanced theology—is a collective responsibility of the society. This principle ensures that a community remains self-sufficient and intellectually robust; as long as a sufficient number of individuals master these essential fields to meet the public’s needs, the obligation is fulfilled for the entire population. However, if a critical field is neglected to the point of societal detriment, the entire community shares the burden of that shortcoming. Ultimately, this framework elevates the pursuit of professional and academic excellence from a mere personal ambition to a vital spiritual and civic duty, ensuring the holistic progress and welfare of the civilization.

Keyword: Avoidance of Doubt, Academic Specialization, Aim of the Heart, Application and Outreach, All-Round Preparedness.

Introduction

Allah Almighty said in Quran:

وَمَا كَانَ الْمُؤْمِنُوْنَ لِيَنْفِرُوْا كَاۗفَّةً  ۭ فَلَوْلَا نَفَرَ مِنْ كُلِّ فِرْقَــةٍ مِّنْھُمْ طَاۗىِٕفَةٌ لِّيَتَفَقَّهُوْا فِي الدِّيْنِ وَلِيُنْذِرُوْا قَوْمَھُمْ اِذَا رَجَعُوْٓا (Alquran,Altaubah:122)اِلَيْهِمْ لَعَلَّھُمْ يَحْذَرُوْنَ ۔

With all this, it is not desirable that all of the believers take the field [in time of war]. From within every group in their midst, some shall refrain from going forth to war, and shall devote themselves [instead] to acquiring a deeper knowledge of the Faith. and [thus be able to] teach their home-coming brethren, so that these [too] might guard themselves against evil.

Interpretation

(And the believers should not all) it is not permissible for all the believers to (go out to fight) and leave the Prophet (صلی اللہ علیہ وآلہ وسلم) alone in Medina. (Of every troop of them, a party only should go forth) while another party should stay in Medina, (that they (who are left behind) may gain sound knowledge in religion) that they may learn the religion from the Prophet (صلی اللہ علیہ وآلہ وسلم) (and that they may warn) and that they may inform (their folk when they return to them) from their military expedition, (so that they may beware) in order to know that which they have been commanded to do and that which they have been prohibited from doing. It is also said that this verse was revealed about the Banu Asad who came to the Prophet (صلی اللہ علیہ وآلہ وسلم) in Medina after being hit by drought. Their arrival caused prices in Medina to rise and all the streets became filthy with excrement. And so Allah prohibited them from this.

Holy Prophet(صلی اللہ علیہ وآلہ وسلم)said:

حَدَّثَنَا عَلِيُّ بْنُ الْجَعْدِ قَالَ أَخْبَرَنَا شُعْبَةُ عَنْ أَبِي جَمْرَةَ قَالَ کُنْتُ أَقْعُدُ مَعَ ابْنِ عَبَّاسٍ فَيَجْلِسُنِي عَلَی سَرِيرِهِ فَقَالَ أَقِمْ عِنْدِي حَتَّی أَجْعَلَ لَکَ سَهْمًا مِنْ مَالِي فَأَقَمْتُ مَعَهُ شَهْرَيْنِ ثُمَّ قَالَ إِنَّ وَفْدَ عَبْدِ الْقَيْسِ لَمَّا أَتَوْا النَّبِيَّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ الْقَوْمُ أَوْ مَنْ الْوَفْدُ قَالُوا رَبِيعَةُ قَالَ مَرْحَبًا بِالْقَوْمِ أَوْ بِالْوَفْدِ غَيْرَ خَزَايَا وَلَا نَدَامَی فَقَالُوا يَا رَسُولَ اللَّهِ إِنَّا لَا نَسْتَطِيعُ أَنْ نَأْتِيکَ إِلَّا فِي الشَّهْرِ الْحَرَامِ وَبَيْنَنَا وَبَيْنَکَ هَذَا الْحَيُّ مِنْ کُفَّارِ مُضَرَ فَمُرْنَا بِأَمْرٍ فَصْلٍ نُخْبِرْ بِهِ مَنْ وَرَائَنَا وَنَدْخُلْ بِهِ الْجَنَّةَ وَسَأَلُوهُ عَنْ الْأَشْرِبَةِ فَأَمَرَهُمْ بِأَرْبَعٍ وَنَهَاهُمْ عَنْ أَرْبَعٍ أَمَرَهُمْ بِالْإِيمَانِ بِاللَّهِ وَحْدَهُ قَالَ أَتَدْرُونَ مَا الْإِيمَانُ بِاللَّهِ وَحْدَهُ قَالُوا اللَّهُ وَرَسُولُهُ أَعْلَمُ قَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ وَإِقَامُ الصَّلَاةِ وَإِيتَائُ الزَّکَاةِ وَصِيَامُ رَمَضَانَ وَأَنْ تُعْطُوا مِنْ الْمَغْنَمِ الْخُمُسَ وَنَهَاهُمْ عَنْ أَرْبَعٍ عَنْ الْحَنْتَمِ وَالدُّبَّائِ وَالنَّقِيرِ وَالْمُزَفَّتِ وَرُبَّمَا قَالَ  (Sahih Bukhari, Volume 1, Hadith 52)الْمُقَيَّرِ وَقَالَ احْفَظُوهُنَّ وَأَخْبِرُوا بِهِنَّ مَنْ وَرَائَکُمْ

Narrated Abu Jamra (RA): I used to sit with Ibn ‘Abbas (RA) and he made me sit on his sitting place. He requested me to stay with him in order that he might give me a share from his property. So I stayed with him for two months. Once he told (me) that when the delegation of the tribe of ‘Abdul Qais came to the Prophet, the Prophet (صلی اللہ علیہ وآلہ وسلم) asked them, “Who are the people (i.e. you)? (Or) who are the delegate?” They replied, “We are from the tribe of Rabi’a.” Then the Prophet (صلی اللہ علیہ وآلہ وسلم) said to them, “Welcome! O people (or O delegation of ‘Abdul Qais)! Neither will you have disgrace nor will you regret.” They said, “O Allah’s Apostle (صلی اللہ علیہ وآلہ وسلم) ! We cannot come to you except in the sacred month and there is the infidel tribe of Mudar intervening between you and us. So please order us to do something good (religious deeds) so that we may inform our people whom we have left behind (at home), and that we may enter Paradise (by acting on them).” Then they asked about drinks (what is legal and what is illegal). The Prophet (صلی اللہ علیہ وآلہ وسلم) ordered them to do four things and forbade them from four things. He ordered them to believe in Allah Alone and asked them, “Do you know what is meant by believing in Allah Alone?” They replied, “Allah and His Apostle (صلی اللہ علیہ وآلہ وسلم) know better.” Thereupon the Prophet (صلی اللہ علیہ وآلہ وسلم) said, “It means:

1. To testify that none has the right to be worshipped but Allah and Muhammad (صلی اللہ علیہ وآلہ وسلم) is Allah’s Apostle.
2. To offer prayers perfectly
3. To pay the Zakat (obligatory charity)
4. To observe fast during the month of Ramadan.
5. And to pay Al-Khumus (one fifth of the booty to be given in Allah’s Cause).

Then he forbade them four things, namely, Hantam, Dubba,’ Naqir Ann Muzaffat or Muqaiyar; (These were the names of pots in which Alcoholic drinks were prepared) (The Prophet (صلی اللہ علیہ وآلہ وسلم) mentioned the container of wine and he meant the wine itself). The Prophet (صلی اللہ علیہ وآلہ وسلم) further said (to them): “Memorize them (these instructions) and convey them to the people whom you have left behind.”  

Conclusion

Based on the Quranic principles and the Hadith of the Prophet (صلی اللہ علیہ وآلہ وسلم) you provided, here is a powerful and beneficial paragraph tailored for modern-day students:

The Student’s Calling: A Balance of Faith and Excellence

In the modern era, the pursuit of knowledge must be viewed not merely as a career path, but as a sacred communal obligation (Fard al−Kifayah) that sustains the very fabric of society. Just as the Quranic verse highlights that even in times of conflict, a group must remain behind to gain “sound knowledge” and guide their people, today’s students are the intellectual guardians of the community. Inspired by the delegation of ‘Abdul Qais—who sought clear guidance to convey back to their tribes—modern students should strive to bridge the gap between spiritual values and professional mastery. Whether studying medicine, technology, or theology, the goal remains the same: to internalize truth and “convey it to those behind them.” By prioritizing the purity of the heart and the discipline of the mind, a student transforms their academic journey into a form of worship that protects society from ignorance and leads to collective success both in this world and the hereafter.

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It does not have a set curriculum.

It isn’t planned ahead of time and has no set schedule.

We receive informal education through daily experience and learning new things, thus there are no expenses.

It is a natural, lifelong process that does not require credentials or degrees, and there is no pressure to learn new topics.

You can obtain information from a variety of sources, including the media, personal experiences, friends, and family.

The Benefits of Informal Education

More naturally learning process because you can learn from your daily experiences anywhere and at any time.

It entails activities such as conducting individual and personal research on a topic of interest for themselves using books, libraries, social media, the internet, or obtaining assistance from informal trainers.

Makes use of a variety of techniques.

There is no time limit.

Learning is less expensive and takes less time.

There is no need to hire specialists because most professionals are ready to share their valuable information with students and the general public via social media and the internet.

Learners can get the necessary information from books, television, radio, or talks with friends and family.

Informal Education’s Negative Effects

Disinformation may result from information obtained from the internet, social media, television, radio, or conversations with friends/family members.

Techniques used may not be appropriate.

There is no proper schedule or time span.

Unpredictable outcomes that are simply a waste of time

a lack of trust in the learner

Discipline, attitude, and good habits are lacking.

Formal and Informal Education

Adult basic education, adult literacy education, and school equivalency preparation are examples of non-formal education.

Someone (who is not in school) can learn literacy, other basic skills, or work skills through nonformal education.

Other options include homeschooling, personalized teaching (such as programmed learning), remote learning, and computer-assisted learning.

Non-formal education is delivered knowingly, methodically, and in a systematic manner. It should be set up for a cohesive group. Education, both formal and informal, should be tailored to meet the requirements of the target population. This will need flexibility in the curriculum design and evaluation process.

Non-formal Education Examples

Nonformal education includes sports programmes developed by Boy Scouts and Girl Guides, such as swimming.

Fitness programmes are available.

Adult education classes are offered in the community.

Some group has created free adult education courses.

Non-formal Education Characteristics

Nonformal education is organised and conducted outside of the school system.

The schedule and curriculum can be changed as needed.

It is practical and vocational education, as opposed to theoretical formal education.

There is no age limit for nonformal education.

There may or may not be a need for fees or certifications.

It can be full-time or part-time study, and it is possible to earn while learning.

It entails the acquisition of professional abilities.

Non-Formal Education’s Benefits

Training that is both practical and vocational.

Those with naturally developing brains do not wait for the system to change.

Literacy with skill development in which self-learning is valued.

Flexibility in terms of age, curriculum, and schedule.

A system of open-ended education in which both the public and private sectors are involved.

There is no need to have regular tests.

The awarding of a diploma, certificate, or reward is not required.

Non-formal Education Has Its Drawbacks

Participants’ attendance is inconsistent.

Sometimes it’s just a waste of time because the test isn’t required on a regular basis and no degree or certification is issued at the conclusion of the training session.

It is critical to master basic reading and writing abilities.

There are no qualified and experienced teachers.

Pupils may not have the same level of confidence as ordinary students.

Some schools provide phoney certifications through online courses only for the sake of profit.

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