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3. Characteristics of Islamic Civilization

Book reference: p.98/136 — "Describe in detail the basic characteristics of Islamic Civilization"; "What are the elements of Islamic Civilization?"

Civilization vs Culture — Get This Distinction Right First

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Civilization (Ḩaḍārah/Tamaddun) is the material and institutional expression of a community's life: its architecture, cities, legal institutions, scientific apparatus, trade networks and technology — things that are built, codified, or excavated.

Culture (Thaqāfah) is the non-material content behind it: beliefs, values, worldview and inner conviction — the things civilization exists to express.

In short: culture is the soul, civilization is the body (full definitional treatment in 1. Meaning and Vital Elements of Islamic Civilization). When FPSC asks for the "characteristics of Islamic civilization," the strongest answers name the material/institutional achievement — a law code, an observatory, a hospital, a mosque — and only then trace it back to its cultural/Tawhīdic root, rather than just restating the belief in the abstract.

Of the characteristics below, Tawhīd, Tazkiyah, Karamah, Musawah and Akhlaq are, strictly speaking, characteristics of Islamic culture — the inner convictions. Rule of Law, institutionalised Tolerance (the Dhimmī system), and the three material characteristics added below — Knowledge & Scientific Institutions, Art/Architecture/Urban Planning, and Institutionalised Economy & Welfare — are characteristics of Islamic civilization proper, i.e. their material, institutional expression. A top-band answer deploys both registers deliberately instead of blurring the two together.

The Eleven Core Characteristics (Culture + Civilization)

  • Tawhid
    • Oneness of God as the organising epistemological and ethical principle.
    • Unifies law, ethics and aesthetics (geometric/calligraphic art, avoiding idolatrous imagery).
    • Grounds human equality — no class or race is treated as divine or superior.
  • Self-Purification (Tazkiyah)
    • Inner moral cultivation through worship and ethics as the true basis of civilizational strength.
  • Dignity of Man (Karamah)
    • Honour granted to every human being irrespective of race or status (17:70) — see Theme III.
  • Equality (Musawah)
    • "You are all from Adam, and Adam is from dust... no Arab has superiority over a non-Arab" (Farewell Sermon).
  • Social Justice ('Adl)
    • A central, repeated Qur'anic command (16:90, 4:135) — economic, judicial and political justice as pillars.
  • Moral Values (Akhlaq)
    • Honesty, trustworthiness and modesty as the connective tissue of social trust and commerce across vast trading networks.
  • Tolerance (Tasamuh)
    • Protection of religious minorities — the Charter of Medina, the Dhimmi system, the historical Convivencia of Islamic Spain.
  • Rule of Law
    • Even the Caliph is subject to the Shariah.
    • Caliph Umar (RA) was publicly challenged by an ordinary citizen and responded with accounting, not punishment — "If I err, correct me."
  • Knowledge & Scientific Institutions (material expression of the cultural value of 'Ilm)
    • The very first revelation was a command to "read" (96:1) — a cultural conviction that took material, institutional form as:
      • Bait al-Hikmah (Baghdad).
      • Al-Qarawiyyin (Fez, 859).
      • Al-Azhar (Cairo, 970).
      • The Nizamiyyah madrasas (Baghdad, 1065).
    • Concrete civilizational output, not abstract belief:
      • Algebra — Al-Khwarizmi.
      • Experimental optics — Ibn al-Haytham.
      • A standard medical textbook used in Europe into the 17th century — Ibn Sina's al-Qanun.
  • Distinctive Art, Architecture & Urban Planning (material expression of Tawhid's aesthetic sensibility)
    • Rejection of idolatrous imagery channelled artistic genius into calligraphy and geometric ornamentation rather than figural art.
    • The mosque-market-madrasa-bath complex as the physical template of the Islamic city, from Cordoba to the Alhambra to the Taj Mahal — a shared, tangible visual grammar across three continents.
  • Institutionalised Economy & Welfare (material infrastructure of the cultural commitment to 'Adl)
    • Zakat (9:60) and waqf endowments funded hospitals, schools, fountains and caravanserais as standing physical institutions, not one-off charity.
    • Commercial instruments — sakk (ancestor of the modern cheque), hawalah, mudarabah — supplied the material legal-financial infrastructure of a trading network stretching from Cordoba to Canton.

Qur'anic Evidence

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قَدْ أَفْلَحَ مَن زَكَّاهَا

اردو: بےشک وہ کامیاب ہوا جس نے اپنے نفس کو پاک کیا۔

English: "He has certainly succeeded who purifies it [the soul]."

— Surah Ash-Shams 91:9

اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ

اردو: پڑھو اپنے رب کا نام لے کر جس نے پیدا کیا۔

English: "Read in the name of your Lord who created."

— Surah Al-'Alaq 96:1 (the first revealed verse — textual root of Islamic civilization's knowledge institutions)

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ

اردو: بےشک اللہ عدل، احسان اور رشتہ داروں کو دینے کا حکم دیتا ہے اور بے حیائی، برے کام اور زیادتی سے منع کرتا ہے۔

English: "Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality, bad conduct and oppression."

— Surah An-Nahl 16:90

Hadith Evidence

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أَلَا إِنَّ رَبَّكُمْ وَاحِدٌ، وَإِنَّ أَبَاكُمْ وَاحِدٌ، أَلَا لَا فَضْلَ لِعَرَبِيٍّ عَلَى عَجَمِيٍّ وَلَا لِعَجَمِيٍّ عَلَى عَرَبِيٍّ، وَلَا لِأَحْمَرَ عَلَى أَسْوَدَ وَلَا أَسْوَدَ عَلَى أَحْمَرَ إِلَّا بِالتَّقْوَى

From the Farewell Sermon: "All mankind is from Adam and Eve; an Arab has no superiority over a non-Arab, nor a non-Arab over an Arab; a white has no superiority over a black, nor a black over a white — except by piety and good action."

— Musnad Ahmad 23489

CSS Exam Tips

  • Open by naming the civilization/culture distinction (material-institutional vs belief-value), then organise your eleven characteristics under it — this signals conceptual precision before you write a single example.
  • Discuss the salient characteristics of Islamic civilization (Tawhid, self-purification, dignity of man, equality, social justice, moral values, tolerance, rule of law, knowledge institutions, art & architecture, institutionalised economy).
  • Discuss religious tolerance in the context of post-Prophetic Muslim history. (FPSC 2025, Q.7)
  • Cross-reference: Meaning and Vital Elements (has the full Ḥaḍārah/Thaqāfah definitional treatment), Rise of Extremism (Theme V, for the tolerance-vs-extremism contrast).

20-Mark Enrichment — Analytical Material

Core Argument

The characteristics of Islamic civilisation are best presented as a set of nine defining features that no other civilisation combines: divine origin, Tawḥīd-based unity, universality, moral governance of all spheres, knowledge as worship, balance (wasaṭiyyah), justice and welfare, tolerance, and permanence of source with flexibility of application. The examiner is not asking for a history of Muslim achievements; he is asking what makes this civilisation distinctive as a type. Structure the answer around these characteristics and use the historical achievements as evidence for each, not as the answer itself.

(Note: this nine-feature analytical framework and the eleven-item basic list above are complementary, not competing — the basic list is exam-ready and sorted by culture vs civilization; this section re-derives the same content as deeper causal categories for a 20-mark treatment. Use whichever framing the question's phrasing rewards, and feel free to blend both.)

1. Divine Origin (Rabbāniyyah)

  • Its source is revelation, not accumulated custom or the will of a founder-lawgiver: إِنَّ الدِّينَ عِندَ اللَّهِ الْإِسْلَامُ — "Indeed, the religion in the sight of Allah is Islam." — (3:19); الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ — "This day I have perfected for you your religion." — (5:3).
  • Consequence: its core values are not subject to majority revision. Justice, dignity and the prohibition of exploitation cannot be legislated away because no assembly enacted them.
  • Contrast: Greek, Roman and modern secular civilisations derive norms from human consensus, which is why their moral content shifted with power.

2. Unity Through Tawḥīd (Waḥdah)

  • One God → one humanity → one moral law → one integrated system of life.
  • No sacred/profane split: جُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا (Bukhārī) — the whole earth is a place of worship.
  • No clergy, no church, no sacraments requiring intermediaries — hence no church–state struggle and no Inquisition-type institution.
  • Unity of knowledge: the natural world is a field of divine signs (41:53, 3:190–191), so science and revelation are one enterprise.

3. Universality (ʿĀlamiyyah)

  • Addressed to mankind: وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ — "We have not sent you except comprehensively to mankind." — (34:28); وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ — "And We have not sent you except as a mercy to the worlds." — (21:107).
  • Membership by creed, not race, geography or language: 49:13.
  • Evidence: its greatest scholars were largely non-Arab:
    • Al-Bukhārī and al-Khwārizmī — Central Asian.
    • Sībawayh and al-Ghazālī — Persian.
    • Ibn Rushd and Ibn Ḥazm — Andalusian.
    • Ibn Khaldūn — North African. A civilisation whose canonical grammar of Arabic was written by a Persian is by definition not ethnic.
  • Absorptive capacity: Greek philosophy, Indian numerals, Persian administration and Chinese paper were adopted without loss of identity.

4. Moral Governance of Every Sphere (Akhlāqiyyah)

  • Ethics is not a department of the civilisation; it is its constitution. إِنَّمَا بُعِثْتُ لِأُتَمِّمَ مَكَارِمَ الْأَخْلَاقِ.
  • Economy moralised: ribā, gharar, hoarding, fraud and monopoly prohibited; مَنْ غَشَّنَا فَلَيْسَ مِنَّا (Muslim).
  • Politics moralised: office as amānah (4:58); rulers accountable (كُلُّكُمْ رَاعٍ).
  • War moralised: non-combatants, trees, livestock and places of worship protected.
  • Science moralised: knowledge pursued for benefit, and the prohibition of harm — لَا ضَرَرَ وَلَا ضِرَارَ — "There is no harming nor reciprocating harm." — (Ibn Mājah).

5. Knowledge and Rationality (ʿIlmiyyah)

  • First revelation: iqraʾ (96:1); the pen; وَقُل رَّبِّ زِدْنِي عِلْمًا — "And say: My Lord, increase me in knowledge." — (20:114); هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ — "Are those who know equal to those who do not know?" — (39:9).
  • Repeated Qur'anic appeals to reflection: a-fa-lā taʿqilūn, a-fa-lā yatadabbarūn, li-qawmin yatafakkarūn.
  • Institutional output:
    • Bayt al-Ḥikmah.
    • Al-Qarawiyyīn (859).
    • Al-Azhar (970).
    • Niẓāmiyyah (1065).
    • Cordoba's libraries.
    • The observatories of Marāghah and Samarqand.
    • The bīmāristān hospital system.
  • Method: Ibn al-Haytham's experimental optics; al-Bīrūnī's measurement of the earth's radius; the isnād system as a science of source criticism applied to transmission — a civilisation that built a methodology for verifying testimony.

6. Balance and Moderation (Wasaṭiyyah / Tawāzun)

  • وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا — "Thus We have made you a median [i.e., just] community." — (2:143) — moderation is commanded, not conceded.
  • Balance between dunyā and ākhirah: وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ ۖ وَلَا تَنسَ نَصِيبَكَ مِنَ الدُّنْيَا — "But seek, through that which Allah has given you, the home of the Hereafter; and do not forget your share of the world." — (28:77).
  • Balance between individual and society: private property protected, but with a recognised right of the poor within it (51:19, 70:24–25).
  • Balance between body and spirit: monasticism rejected (لَا رَهْبَانِيَّةَ فِي الْإِسْلَامِ); marriage, trade and enjoyment of lawful goods encouraged (7:32).
  • Balance between text and reason: revelation is authoritative, ijtihād is obligatory where the text is silent.

7. Justice, Welfare and Social Solidarity

  • Justice as the declared purpose of revelation itself: لِيَقُومَ النَّاسُ بِالْقِسْطِ — "That mankind may establish justice." — (57:25); اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ — "Be just; that is nearer to righteousness." — (5:8).
  • Institutionalised welfare: Zakāt with eight defined heads (9:60); waqf endowments funding hospitals, schools, fountains, caravanserais, dowries for poor brides; free hospitals treating patients regardless of faith.
  • Anti-concentration of wealth: 59:7 and the compulsory fragmentation of estates through inheritance law.
  • Dignity of labour and the wage before the sweat dries (Ibn Mājah).

8. Tolerance and Treatment of Minorities (Tasāmuḥ)

  • لَا إِكْرَاهَ فِي الدِّينِ — "There is no compulsion in religion." — (2:256); لَكُمْ دِينُكُمْ وَلِيَ دِينِ — "For you is your religion, and for me is my religion." — (109:6); وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ — "And do not insult those they invoke other than Allah." — (6:108).
  • Protection of monasteries, churches and synagogues alongside mosques (22:40).
  • Historical record:
    • ʿUmar's (RA) covenant with Jerusalem.
    • The Najrān covenant.
    • Khālid's (RA) refund of jizyah at Ḥimṣ.
    • The convivencia of Cordoba, where Jewish and Christian scholars (Maimonides wrote in Arabic) worked within the Islamic intellectual order.
    • The Ottoman millet system.
  • Honest note: tolerance was a legal norm, not a perfect record; where Muslim rulers violated it they violated Islamic law. Saying so strengthens the answer.

9. Permanence of Principle with Flexibility of Application (Thabāt wa Murūnah)

  • Fixed: ʿaqīdah, the forms of worship, the prohibitions (qaṭʿiyyāt), the maqāṣid.
  • Flexible: administration, technology, commercial forms, and all matters where the texts are silent — governed by ijtihād, ijmāʿ, qiyās, maṣlaḥah and ʿurf.
  • Legal maxim: لَا يُنْكَرُ تَغَيُّرُ الْأَحْكَامِ بِتَغَيُّرِ الْأَزْمَانِ — the change of rulings with the change of times is not denied.
  • This is why the same civilisation could govern desert Arabia, imperial Persia, Andalusian Spain and Mughal India without doctrinal rupture — and why its stagnation, when it came, was a failure of ijtihād rather than of the system's design.

Contemporary Relevance

  • Against extremism: wasaṭiyyah (2:143) and the prohibition of ghuluww are civilisational characteristics, not modern apologetics.
  • Against Islamophobia: the record of tolerance, scientific contribution and welfare institutions is documented and citable.
  • For governance in Pakistan: justice, accountability, merit and welfare are civilisational commitments, and the gap between them and present practice is the measure of civilisational decline.
  • For revival: restore the unity of knowledge, reopen ijtihād, rebuild the waqf sector, and re-establish moral governance of economy and office.

Qur'anic Evidence Bank

  • Āl-ʿImrān 3:19 and al-Māʾidah 5:3 — divine origin and completeness.
  • al-Baqarah 2:143 — the balanced nation.
  • Saba' 34:28 and al-Anbiyāʾ 21:107 — universality and mercy.
  • al-Ḥujurāt 49:13 — nobility by taqwā.
  • al-ʿAlaq 96:1–5, Ṭā-Hā 20:114, al-Zumar 39:9 — knowledge.
  • Fuṣṣilat 41:53 and Āl-ʿImrān 3:190–191 — signs in creation; reflection.
  • al-Ḥadīd 57:25 — justice as the purpose of revelation.
  • al-Qaṣaṣ 28:77 — this world and the next in balance.
  • al-Baqarah 2:256, al-Kāfirūn 109:6, al-Ḥajj 22:40 — tolerance and protection of worship.
  • al-Ḥashr 59:7 — wealth must not circulate among the rich alone.

Hadith / Seerah Application

  • إِنَّمَا بُعِثْتُ لِأُتَمِّمَ مَكَارِمَ الْأَخْلَاقِ — moral core.
  • طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَىٰ كُلِّ مُسْلِمٍ (Ibn Mājah) — knowledge as obligation.
  • الطُّهُورُ شَطْرُ الْإِيمَانِ (Muslim) — cleanliness as a civilisational marker.
  • إِيَّاكُمْ وَالْغُلُوَّ فِي الدِّينِ (Nasāʾī, Ibn Mājah) — moderation.
  • مَنْ ظَلَمَ مُعَاهَدًا فَأَنَا حَجِيجُهُ يَوْمَ الْقِيَامَةِ (Abū Dāwūd) — minority protection.

Critical / Analytical Angle

Weak answers list Muslim achievements — algebra, hospitals, the Alhambra — and call that a description of the civilisation. It is not; it is a description of its outputs. The examiner is asking about characteristics, which means the properties that generated those outputs and that would generate them again. Argue accordingly: hospitals followed from the fusion of worship and welfare; optics and algebra followed from the doctrine that studying creation is a religious act; the absorption of Greek and Indian learning followed from universality; the survival of Christian and Jewish communities under Muslim rule followed from the legal norm of protection. Then close the loop: the decline of Islamic civilisation is explicable in exactly the same terms — when ijtihād narrowed, knowledge and revelation were separated, and moral governance of office and economy lapsed, the characteristics that produced the achievements were themselves lost, and the achievements stopped. That is a causal argument, and it is what earns the top band.

Model 20-Mark Answer Skeleton

  1. Introduction (2) — thesis: nine defining characteristics; distinction between characteristics and achievements.
  2. Rabbāniyyah and Tawḥīd-based unity (3).
  3. Universality (2) — 34:28, 49:13, non-Arab scholars.
  4. Moral governance of all spheres (3) — economy, politics, war, science.
  5. Knowledge and rationality (3) — 96:1, institutions, method.
  6. Wasaṭiyyah and balance (2) — 2:143, 28:77.
  7. Justice, welfare, tolerance (3) — 57:25, Zakāt, waqf, 2:256, historical record.
  8. Thabāt wa murūnah, relevance, conclusion (2).

✍️ Full Model Answer — Exam-Ready Prose

Introduction (2 marks): Islamic civilisation is best described not through a catalogue of its achievements — algebra, the Alhambra, the bīmāristān — but through the underlying characteristics that generated those achievements and would generate them again. This answer identifies the defining features that mark Islamic civilisation as a distinct type: its divine origin, its Tawḥīd-based unity, its universality, its moral governance of every sphere of life, its elevation of knowledge to a religious duty, its commitment to balance, its institutionalised justice and tolerance, and its combination of fixed principle with flexible application — arguing throughout that achievements are evidence of these characteristics, not substitutes for describing them.

Rabbāniyyah and Tawḥīd-based unity (3 marks): Unlike civilisations whose norms rest on accumulated custom or the will of a founder-lawgiver, Islamic civilisation traces its source to revelation itself: إِنَّ الدِّينَ عِندَ اللَّهِ الْإِسْلامُ — "indeed, the religion in the sight of Allah is Islam" (Āl-ʿImrān 3:19) — and its core values of justice and human dignity cannot be legislated away, since no human assembly enacted them. Because one God is worshipped, there is no sacred-secular divide: the Prophet ﷺ declared, جُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا — "the earth has been made for me a place of prayer and a means of purification" (Ṣaḥīḥ al-Bukhārī) — abolishing the need for a priestly class or a separate consecrated space and, with it, the church–state conflict that marked European history.

Universality (2 marks): Islamic civilisation addresses all of humanity rather than one nation: وَمَا أَرْسَلْنَاكَ إِلَّا كَافَّةً لِّلنَّاسِ — "We have not sent you except comprehensively to mankind" (Sabaʾ 34:28) — and membership is defined by piety rather than lineage: إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ (al-Ḥujurāt 49:13). The evidence is structural rather than rhetorical: al-Bukhārī and al-Khwārizmī were Central Asian, Sībawayh and al-Ghazālī were Persian, and Ibn Rushd was Andalusian — a civilisation whose canonical grammar of the Arabic language was codified by a non-Arab cannot, by definition, be an ethnic project.

Moral governance of all spheres (3 marks): Ethics in this civilisation is not a department but its constitution, following the Prophet's ﷺ own summary of his mission — إِنَّمَا بُعِثْتُ لِأُتَمِّمَ مَكَارِمَ الْأَخْلَاقِ — "I was sent only to perfect noble character" (Muwaṭṭaʾ / Bayhaqī). The economy was moralised through the prohibition of ribā, fraud and hoarding, and the warning that مَنْ غَشَّنَا فَلَيْسَ مِنَّا — "whoever deceives us is not one of us" (Ṣaḥīḥ Muslim); political office was moralised as a trust, amānah (al-Nisāʾ 4:58); and even warfare was moralised through the protection of non-combatants, crops and places of worship.

Knowledge and rationality (3 marks): The very first revelation was a command to read — اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (al-ʿAlaq 96:1) — and the Qur'an repeatedly asks, هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ — "are those who know equal to those who do not know?" (al-Zumar 39:9). This mandate produced Bayt al-Ḥikmah, al-Qarawiyyīn (859), al-Azhar (970) and the observatories of Marāghah and Samarqand, and a genuine scientific method in figures such as Ibn al-Haytham, whose experimental optics anticipated later European science, and in the isnād system itself, which built a rigorous methodology for verifying transmitted testimony centuries before modern source criticism.

Wasāṭiyyah and balance (2 marks): Moderation is commanded, not merely conceded: وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا — "thus We have made you a median community" (al-Baqarah 2:143) — and this balance extends to worldly and spiritual life alike, since believers are told to "seek, through what Allah has given you, the home of the Hereafter, and do not forget your share of this world" (al-Qaṣaṣ 28:77), rejecting both otherworldly asceticism and materialist excess.

Justice, welfare, tolerance (3 marks): Justice is presented as the very purpose of revelation — لِيَقُومَ النَّاسُ بِالْقِسْطِ — "that mankind may establish justice" (al-Ḥadīd 57:25) — institutionalised through Zakāt's eight defined heads of distribution (al-Tawbah 9:60) and vast waqf endowments funding hospitals and schools regardless of the recipient's faith. Tolerance was likewise a legal norm rather than an afterthought: لَا إِكْرَاهَ فِي الدِّينِ — "there is no compulsion in religion" (al-Baqarah 2:256) — reflected historically in ʿUmar's (RA) covenant protecting Jerusalem's churches and in the Convivencia of Cordoba, where Maimonides himself wrote in Arabic within the Islamic intellectual order.

Thabāt wa murūnah, relevance, conclusion (2 marks): Finally, this civilisation fixed its creed, worship and core prohibitions while leaving administration, technology and commercial practice open to ijtihād, following the legal maxim that "the change of rulings with the change of times is not to be denied" — which is why the same civilisation could govern Arabia, Persia, Spain and India without doctrinal rupture, and why its later stagnation reflected a failure of ijtihād rather than a flaw in the system's design. Islamic civilisation is, in sum, the only civilisation to combine a fixed divine source with a universal membership, a moral governance of every sphere and a religious duty to seek knowledge — and its revival depends on recovering those characteristics, not merely admiring what they once produced.

One-Line Conclusion for a 20-Mark Answer

Islamic civilisation is the only civilisation to combine a fixed divine source with a universal membership, a moral governance of every sphere and a religious duty to seek knowledge — and its revival depends on recovering those characteristics, not merely admiring what they once produced.

📌 Past Paper Questions — CSS 2017–2026

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🎯 Exam pattern: Characteristics: Tawheed-centred, knowledge, moral basis, equality, tolerance, balance of spiritual and material. For tolerance, use Umar in Jerusalem, Muslim Spain (Convivencia), Mughal India, and the Ottoman millet system. 2024 MCQ: Dar-ul-Hikmah (Baghdad) founded by Mamun-ur-Rashid.

6. Moral Values System of Islam

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6. Moral Values System of Islam →