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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Maxim Rodinson is an erudite contemporary Orientalist and Sociologist. He is the author of many books but his important book is ‘Muhammad1. Basically, this book was written in French. Later on, Anne Cater translated this book into English. He was greatly influenced by Marxim.

“In 1932, he gained entry to the Ecole Langues Orientales to prepare for a career as a diplomat and interpreter. He learned Arabic and Hebrew. He studied Islam from a sociological point of view. In his book, ‘Muhammad1, he studied the prophet of Islam in his social context. In this work, he tried to explain the economic and social origin of Islam.

According to Lu Rodinson, “Islam was no longer seen the land of Antichrist but essentially that exotic and picturesque virilization- He is of the view that all this development produced Western scholarship which really understood Islam or at least was objective towards Islam. Rodinson was a man who as a historian, sought desperately to delineate “Muhammad (PBUH) of history from the Muhammad (PBUH) of faith.” He made it quite plain in his forward that the biography of Muhammad (PBUH) would always be built on speculation, that the information we possessed on Muhammad (PBUH) is far from being a certain historical fact. There is nothing of which we can say for certain that it incontestably dates back to the time of the prophet.

Many of Rodinson’s sources are Greek-Ammianus Marcellinus, Artemidorus of Ephesus and Plenty, Procopius and Cosmos and Theoplianes, etc- Rodinson approaches towards the Messenger as under:

If we understood him rightly, Muhammad (PBUH) was a complete man, full of contradictions. He was fond of his pleasures yet indulged in bouts of asceticism. He was often compassionate, yet sometimes cruel. He was a believer, consumed with die love and fear of his God, and a politician ready for any expedient. Without any great gift of eloquence in ordinary life, he was able for a short period to produce, from his unconscious, phrases of disturbing poetic quality.

In Rodinson’s view Muhammad, because of a personal psychological solution, became an instrument Capable of formulating and communicating an ideology that corresponded to the needs of the time and milieu. His emergence is of a type found in similar conditions in other socio-economic settings. Thus, Rodinson admits to the significance of the non-Muslim source in the rise of Muhammad (PBUH) and the Quran. He insists that both emerge in response to socioeconomic problems and are explicable according to classic sociological categories of interpretation of Marxist coloring. Through the thorough study of Rodinson’s work, we conclude that he was much impressed by Tor Andrae, Goldziher, and Watt. He had repeated most of their ideas and blasphemies and badly failed to make an independent analysis of the biography of the prophet.

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He is an author of many scholarly books. He has a written a book on Sirah titled,

“Muhammad, Sein Leben, and Sein Glaube” in German. This book has been translated into English by Thcophil Menzil under the title of “Muhammad (PBUH)The Man and His Faith.”

Theophil Menzil describes in its preface, “The study of Muhammad’s life and work is advancing so rapidly that no apology is needed for publishing this excellent study. We have readied the stage where it is possible to approach his personality with a measure of understanding and balance impossible of attainment a few decades ago. It is hoped that this work will appeal to the students of the history of religion, lovers of biography, and adherent of Islam.” Tor Andrae remarks, “The concept of the period of enlightenment permitted a more just estimate of Muhammad’s personality. In their naive fashion, the thinkers of this period often evaluated the outstanding wisdom and virtue of ancient lawgivers and founders of religions, and stressed the reasonableness of alien faiths, praising them at the expense of Christianity. They extended to Islam this benevolent evaluation of the non-Christian religions.

He also remarks about the genuineness of Muhammad’s inspiration. “It is hardly believable that a man could have won such absolute confidence, or could have made such an impression upon his surroundings, had he not possessed an overwhelming and convincing faith in his own message. Muhammad (PBUH) regarded his call with the utmost sincerity; he felt his heart tremble before the king of the judgment day and he responded to his prophetic commission with fear and trembling. But if Muhammad (PBUH) had fabricated concerning us any sayings, we had surely seized him by the right hand and cut through the vein of his neck, nor would we have withheld any of you from him.”

Tor Andrae’s thesis seems to be positive at first sight but a deep and keen reading would show, he is taking an anthropological and psychological view of Islam and the Prophet of Islam. He seems to be denying the metaphysical foundations of Prophethood.

His interest in religious psychology is clearly evident in his work, “The Psychology of Mysticism” and “Muhammad: The Man And His Faith.” Distinguishing between two types of mystical inspiration, the auditory and the visual, he classed Muhammad (PBUH) amongst the former, and comparing reports of Muhammad’s inspirations with similar accounts concluded dial these were without a doubt psychologically possible.

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