Satan, sin, and repentance

Satan, sin, and repentance

In order to speak the reality of al-Tawhid , God has sent messengers or prophets to citizenry , whose weakness of nature makes them ever susceptible to forget or maybe willfully to reject al-Tawhid under the promptings of Satan. consistent with the Qurʾānic teaching, the being who became Satan (Shayṭān or Iblīs) had previously occupied a high station but fell from divine grace by his act of disobedience in refusing to honour Adam when he was ordered to try to to so. Since then his work has been to beguile citizenry into error and sin. Satan is, therefore, the contemporary of humanity, and Satan’s own act of disobedience is construed by the Qurʾān because the sin of pride. Satan’s machinations will cease only on the Judgment Day .

Judging from the accounts of the Qurʾān, the record of humanity’s acceptance of the prophets’ messages has been faraway from perfect. the entire universe is replete with signs of God. The human soul itself is viewed as a witness of the unity and beauty of God. The messengers of God have, throughout history, been calling humanity back to God. Yet not all people have accepted the truth; many of them have rejected it and become disbelievers (kāfir, plural kuffār; literally, “concealing”—i.e., the blessings of God), and, when an individual becomes so obdurate, his heart is sealed by God. Nevertheless, it's always possible for a sinner to repent (tawbah) and redeem himself by a real conversion to the reality . there's no point of no return, and God is forever merciful and always willing and prepared to pardon. Genuine repentance has the effect of removing all sins and restoring an individual to the state of sinlessness with which he started his life.

Prophecy

Prophets are men specially elected by God to be his messengers. Prophethood is indivisible, and therefore the Qurʾān requires recognition of all prophets intrinsically without discrimination. Yet they're not all equal, a number of them being particularly outstanding in qualities of steadfastness and patience under trial. Abraham, Noah, Moses, and Jesus were such great prophets. As vindication of the reality of their mission, God often vests them with miracles: Abraham was saved from fire, Noah from the Deluge, and Moses from the pharaoh. Not only was Jesus born from Mary Mary, but God also saved him from crucifixion at the hands of the Jews. The conviction that God’s messengers are ultimately vindicated and saved is an integral a part of the Qurʾānic doctrine.

All prophets are human and never a part of divinity: they're the foremost perfect of humans who are recipients of revelation from God. When God wishes to talk to a person's , he sends an angel messenger to him or makes him hear a voice or inspires him. Muhammad is accepted because the last prophet during this series and its greatest member, for in him all the messages of earlier prophets were consummated. The archangel Gabriel brought the Qurʾān right down to the Prophet’s “heart.” Gabriel is represented by the Qurʾān as a spirit whom the Prophet could sometimes see and listen to . consistent with early traditions, the Prophet’s revelations occurred during a state of trance when his normal consciousness was transformed. This state was amid heavy sweating. The Qurʾān itself makes it clear that the revelations brought with them a way of extraordinary weight: “If we were to send this Qurʾān down on a mountain, you'd see it split asunder out of fear of God.”

This phenomenon at an equivalent time was amid an unshakable conviction that the message was from God, and therefore the Qurʾān describes itself because the transcript of a heavenly “Mother Book” written on a “Preserved Tablet.” The conviction was of such an intensity that the Qurʾān categorically denies that it's from any earthly source, for therein case it might be susceptible to “manifold doubts and oscillations.”

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Eschatology (doctrine of last things)

In Islamic doctrine, on the Judgment Day , when the planet will come to an end, the dead are going to be resurrected and a judgment are going to be pronounced on every one in accordance together with his deeds. Although the Qurʾān within the main speaks of a private judgment, there are several verses that talk of the resurrection of distinct communities which will be judged consistent with “their own book.” In conformity with this, the Qurʾān also speaks in several passages of the “death of communities,” all of which features a definite term of life. the particular evaluation, however, are going to be for each individual, regardless of the terms of reference of his performance. so as to prove that the resurrection will occur, the Qurʾān uses an ethical and a physical argument. Because not all requital is administered during this life, a final decision is important to bring it to completion. Physically, God, who is all-powerful, has the power to destroy and convey back to life all creatures, who are limited and are, therefore, subject to God’s limitless power.

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