Islam as an Ideology: The Root and Fruit of Civilization
Is Islam merely a collection of rituals performed by a Muslim in the corner of a mosque — only for him to return to a life governed by rules completely different from what his religion teaches? Or is Islam in fact a comprehensive worldview that offers answers to every problem faced by man, from the way he worships his Lord to the way he manages the state, regulates the economy, and builds civilization?
This question is no trivial matter. Throughout modern history, millions of Muslims have lived with a fragmented understanding. They diligently pray five times a day, fast in Ramadan, and shed tears upon hearing the recitation of the Qur’an. Yet at the same time, they accept an economic system based on riba (usury), a political system based on popular sovereignty, and a social system that permits every form of unrestrained freedom. As if Islam occupies only a small compartment in their lives, while the other compartments are filled by ideologies born from the human mind.
This confusion is no trifling matter. It is the root of the backwardness of the Muslim ummah today. When a Muslim does not understand that Islam is a Mabda’ (مبدأ) — a complete ideology with aqeedah as its foundation and nizham as its life system — he will easily accept a patchwork of thoughts that ultimately undermines his own Islamic edifice.
Hizbut Tahrir, through the foundational works of Sheikh Taqiuddin an-Nabhani such as Mafahim Hizbut Tahrir and Ash-Shakhsiyyah Al-Islamiyyah, has elucidated this concept with exceptional clarity and intellectual satisfaction. This approach restores the ummah’s understanding to the true essence of Islam: not merely a religion of rituals, but an ideology that governs every aspect of human life.
Let us explore this discussion in depth, so that our minds may find tranquility and our faith may grow firmer.
1. Introduction: Why Understanding Mabda’ Is So Crucial
Why do millions of Muslims today live in spiritual and intellectual unrest? The answer lies in their incomplete understanding of Islam.
Most Muslims understand their religion only from the side of ritual worship: prayer, fasting, zakat, Hajj. This understanding is not wrong, but it is incomplete. It is like someone who knows a tree only by its fruit, without ever seeing the roots anchored in the earth, the trunk rising to the sky, or the lush branches.
Sheikh Taqiuddin an-Nabhani in Mafahim Hizbut Tahrir gives a very precise definition of what Mabda’ is:
الْمَبْدَأُ: هُوَ الْعَقِيدَةُ الَّتِي تَنْبَثِقُ مِنْهَا النِّظَامُ
“Mabda’ is the aqeedah from which the system emanates.”
This definition is very concise yet profoundly deep. It states that a true ideology must have two inseparable components: aqeedah (عقيدة) as the fundamental conviction about the universe, man, and life; and nizham (نظام) as the practical rules that emanate from that aqeedah to govern worldly affairs.
When we understand Islam through the lens of this definition, our entire intellectual edifice changes. We no longer view Islam as a set of rituals separate from life, but as a comprehensive system — a complete Mabda’.
2. Aqeedah: The Root Anchored in the Earth
Every strong building needs a foundation. Every lush tree needs roots. And every ideology capable of transforming civilization needs an aqeedah that satisfies the mind and tranquilizes the heart.
Islamic aqeedah is not a creed of taqlid (blind following). Islam never asks its adherents to believe blindly. On the contrary, Islam invites man to use his intellect, to think, to reflect upon the universe and arrive at rational conclusions about the existence of Allah ﷻ.
Allah ﷻ says:
أَفَلَا يَنْظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ . وَإِلَى السَّمَاءِ كَيْفَ رُفِعَتْ . وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ . وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ
“Then do they not look at the camels — how they are created? And at the sky — how it is raised? And at the mountains — how they are erected? And at the earth — how it is spread out?” (QS. Al-Ghashiyah: 17-20)
These verses are not a call to emotional belief. They are a call to think. Allah asks man to use his intellect to observe the universe and arrive at the conclusion that all of this must have a Most Wise Creator.
Islamic aqeedah answers the three most fundamental questions that cannot be avoided by every thinking human being:
First, where does this universe come from? Islam answers firmly: this universe was created by Allah ﷻ, the Being Who Exists by Himself, Who needs nothing while everything needs Him. This proof is rational and can be understood by every person of intellect, as elaborated in the discussion on the existence of the Creator.
Second, why was man created? Islam answers: man was created to worship Allah ﷻ, not in the narrow sense of rituals alone, but in the broad sense — living all of life according to the rules of the Creator.
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ
“And I did not create the jinn and mankind except to worship Me.” (QS. Az-Zariyat: 56)
Third, what happens after death? Islam answers: life in this world is not the end. There is an afterlife in which every human being will be held accountable for all his deeds. The concept of the hereafter is what gives meaning and purpose to life in this world.
An aqeedah that answers these three questions clearly and rationally is one capable of becoming the foundation for a robust ideology. Without a strong aqeedah, an ideology will be fragile and easily crumble when challenged.
3. Nizham: The Fruit Growing from a Strong Root
If aqeedah is the root, then nizham is the trunk, branches, leaves, and fruit that grow from that root. A healthy root will surely produce a flourishing tree. Likewise, a firm aqeedah will inevitably give birth to a complete and just nizham.
In Mafahim Hizbut Tahrir, Sheikh Taqiuddin an-Nabhani explains that the Islamic nizham encompasses every aspect of human life. It is not merely rules about the correct way to pray or the valid way to fast, but a system that governs:
System of government (Nizhamul Hukm): Islam has a clear concept of governance, namely the Khilafah, in which a Khalifah leads the ummah based on the law of Allah, not based on the will of the people or the interests of a faction. This system has proven for more than 13 centuries its ability to unite the ummah and bring justice.
Economic system (Nizhamul Iqtishadi): Islam regulates ownership into three types — individual ownership, public ownership, and state ownership. Islam prohibits riba, which is the backbone of the capitalist economic system, mandates zakat as an instrument of wealth redistribution, and stipulates that vital natural resources belong to the entire ummah.
Social system (Nizhamul Ijtima’iyyah): Islam regulates the relationship between men and women, the institution of marriage, the rights and obligations of husband and wife, and the etiquettes of social interaction that preserve honor and human dignity.
Educational system (Nizhamut Ta’lim): Islam obligates every Muslim to seek knowledge, both religious and worldly, and stipulates that education must form a complete Islamic personality (Shakhsiyyah Islamiyyah).
System of sanctions (‘Uqubat): Islam has a complete criminal justice system — hudud for certain crimes whose punishments have been determined by Allah, jinayat for crimes against life and body, and ta’zir for other crimes whose punishments are left to the ruler.
All these nizhams are not separate rules. They all grow from one and the same root: Islamic aqeedah. This is what distinguishes Islam from man-made ideologies. Capitalism has no aqeedah that serves as its foundation — it is merely a collection of economic rules born from the philosophy of secularism. Socialism also has no firm aqeedah — it was born from the philosophy of materialism that denies God.
Islam is different. Islam has a root (aqeedah) and fruit (nizham) that merge in an inseparable unity.
4. First Analogy: A Complete Building
To understand the relationship between aqeedah and nizham in Islam, let us use the analogy of a magnificent building.
Imagine you want to build a strong and beautiful house. What is the first thing you do? You do not immediately build walls or install a roof. The first step you must take is to dig the earth and pour the foundation. This foundation is buried deep in the ground, invisible to the eye, yet it is the most important part of the entire building. Without a strong foundation, no matter how tall the building, it will collapse.
This foundation represents Islamic aqeedah in the edifice of ideology. It is not always visible in daily life, yet it is the place where everything stands. Belief in the existence of Allah, in the prophethood of Muhammad ﷺ, in the hereafter — all of this is a foundation anchored deep in the heart of a Muslim.
After the foundation is complete, only then do you build the structure of the building: supporting pillars, protective walls, windows that give light, and a roof that gives shade. This structure represents the Islamic nizham. It is the practical rules that are visible and applied in daily life: how to trade, how to lead a state, how to raise children, how to resolve disputes.
Now, imagine what happens if someone builds a house with a foundation of high-quality concrete, but then builds its walls from bamboo, its floors from paper, and its roof from banana leaves. Will that house be strong? Of course not. The structure of the building must be in harmony with its foundation. If the foundation is concrete, then the walls, floors, and roof must also be made of compatible materials.
This is precisely the problem facing the Muslim ummah today. Many Muslims have an Islamic foundation — they believe in Allah and His Messenger — yet they try to build the “walls” of their lives from materials that are completely incompatible: a capitalist economic system based on riba, a democratic political system based on human sovereignty, and a liberal social system that permits every form of unrestrained freedom.
Allah ﷻ warns of the danger of this mismatch:
وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ
“And whoever does not judge by what Allah has revealed — then it is those who are the disbelievers.” (QS. Al-Ma’idah: 44)
A patchwork ideological building — an Islamic foundation with capitalist walls and a democratic roof — will crack, leak, and eventually collapse. The fragmentation of the ummah, economic injustice, and the moral crisis we witness today are tangible proof of the collapse of this mismatched building.
5. The Battle of Three Ideologies on the World Stage
On the world stage, we are not facing merely differences of opinion about how to run a state or manage an economy. We are witnessing a battle between ideologies — a battle between three worldviews that are completely different about the essence of the universe, man, and life.
Hizbut Tahrir in its various works, including Mafahim Hizbut Tahrir, has mapped this battle with exceptional clarity. The three great ideologies competing on the world stage are:
Capitalism, born from the womb of secularism. Secularism is an aqeedah (in the sense of a worldview) that separates God from the rules of life. Religion is regarded as a private matter that must not interfere with public affairs. From this secular aqeedah is born the capitalist nizham: free-market economy, interest (riba) as the backbone of the financial system, and unlimited individual ownership. Capitalism claims that individual freedom is the highest value, yet in practice it produces extraordinary disparity between a handful of the rich and billions of the poor.
Socialism/Communism, born from the womb of materialism and atheism. Materialism is a worldview that states matter is the only reality. God does not exist, or if He does, He is irrelevant to human life. From this materialist aqeedah is born the socialist nizham: state ownership of all means of production, forced distribution, and the denial of individual rights. Socialism claims that social justice is its goal, yet in practice it oppresses individual freedom and destroys the incentive to innovate. The collapse of the Soviet Union in 1991 is tangible proof of the failure of this ideology.
Islam, born from the aqeedah aqliyyah — the rational conviction that Allah ﷻ is the Creator of the universe and the Regulator of life. From this aqeedah is born a complete and balanced nizham: ownership divided into three (individual, public, state), prohibition of riba and obligation of zakat, the Khilafah as a political system, and just criminal sanctions. Islam claims that its happiness encompasses this world and the hereafter, and this claim has been proven for more than 13 centuries when the Muslim ummah led world civilization.
Table 1: Comparison of the Three Great Ideologies
| Aspect | Capitalism | Socialism/Communism | Islam |
|---|---|---|---|
| Foundation (Aqeedah) | Secularism (God is separated from life) | Materialism/Atheism (God is denied) | Aqeedah Aqliyyah (Allah is Creator & Regulator) |
| Source of Nizham | Human thought | Human thought | Revelation of Allah |
| Economic System | Free market, riba, unlimited ownership | State ownership, forced distribution | Three types of ownership, prohibition of riba, zakat |
| Political System | Democracy (popular sovereignty) | Dictatorship of the proletariat | Khilafah (sovereignty of sharia) |
| Goal | Material happiness in this world | Material equality in this world | Happiness in this world and the hereafter |
The most fundamental difference between Islam and the two other ideologies lies in the source of the nizham. Capitalism and socialism alike are born from the human mind — a mind that is limited, full of self-interest, and prone to error. Islam is born from Allah ﷻ — the All-Knowing, All-Wise, and Most Just.
Allah ﷻ says:
أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ
“Does He who created not know, while He is the Subtle, the Acquainted?” (QS. Al-Mulk: 14)
The Creator of man certainly knows what is best for man better than man himself. This is the most basic logic that should be understandable to every thinking person.
6. Second Analogy: A Map and Compass in the Middle of the Ocean
To further understand why Islam as a Mabda’ is superior to man-made ideologies, let us use a second analogy: A Sailor Navigating in the Middle of the Ocean.
Imagine you are a sailor who must cross a vast ocean to reach a safe and prosperous island. You have a seaworthy ship, a skilled crew, and sufficient provisions. But there is one crucial thing you need: an accurate map and compass.
Without a map and compass, you will sail aimlessly. You may circle in the middle of the ocean for months, exhausting your provisions, and eventually sink from lack of food and water. Or worse, you may hit a reef and your ship will be shattered into pieces.
Now, imagine you have two choices of maps:
The first map was made by a sailor who has sailed in a small part of this ocean. He only knows certain routes and has never reached the destination island. This map is full of areas labeled “Here be dragons” — a sign that the mapmaker does not know what is in that area. This map also changes every time a new sailor discovers a different route. This is the man-made ideology: capitalism and socialism. They are made by the limited human mind, full of unknown areas, and constantly changing over time.
The second map was made by the Being who created this entire ocean. This Being knows every ocean current, every hidden reef, every coming storm, and the safest route to the destination island. This map does not change because it was made by the All-Knowing. This is Islam: the ideology that comes from Allah ﷻ, the Creator of the universe and all that is in it.
A sailor of intellect will surely choose the second map. He will not waste his time trying to combine the first map with the second — taking part from the man-made map and part from the map made by the Creator of the ocean. He knows that such an act will only make him lost.
Likewise, a Muslim of intellect will not try to combine Islam with capitalism or democracy. He knows that Islam is a complete and accurate map made by the Creator, and there is no reason for him to seek another map.
The Messenger of Allah ﷺ said:
تَرَكْتُكُمْ عَلَى الْبَيْضَاءِ، لَيْلُهَا كَنَهَارِهَا، لَا يَزِيغُ عَنْهَا بَعْدِي إِلَّا هَالِكٌ
“I have left you upon a clear path, whose night is like its day. No one deviates from it after me except that he is destroyed.” (HR. Ibnu Majah)
This “clear path” is complete Islam — not Islam mixed with other ideologies.
7. The Danger of Ideological Patchwork
After understanding that Islam is a complete Mabda’, the next question we must answer is: why do so many Muslims today accept foreign ideologies and try to mix them with Islam?
The answer is complex, but one of the main factors is a partial understanding of Islam. When a Muslim only knows Islam from the side of ritual worship, he does not have a framework of thought capable of assessing whether a political, economic, or social system is in accordance with or contrary to Islam. As a result, he easily accepts foreign ideologies because he does not have a clear standard of judgment.
Sheikh Taqiuddin an-Nabhani in Ash-Shakhsiyyah Al-Islamiyyah explains that the formation of the Islamic personality (Shakhsiyyah Islamiyyah) requires an understanding of Islam that is kafah (comprehensive). A Muslim must have:
Mafahim (concepts) of Islam about every aspect of life — not only about the correct way to pray, but also about what the state is in Islam, what the economy is in Islam, what social interaction is in Islam, and so on. Without these mafahim, a Muslim will easily be deceived by foreign concepts that appear attractive but are in fact contrary to Islam.
Mizan (standard of judgment) that originates from Islamic aqeedah. A Muslim must be able to assess every thought, system, and ideology based on the Islamic standard, not based on standards imported from the West. When he hears about democracy, he must be able to assess: does popular sovereignty accord with tawhid? When he hears about human rights, he must be able to assess: does the concept of fundamental rights born from Western philosophy align with the fundamental rights determined by Allah?
Without these mafahim and mizan, a Muslim is like a doctor who has no medical knowledge — he cannot diagnose diseases and cannot give the right medicine. He can only follow what others say, without being able to assess whether it is right or wrong.
The greatest danger of this ideological patchwork is that it destroys the Islamic edifice from within. A Muslim who mixes Islam with democracy may still feel that he is a Muslim, yet in fact he has accepted a concept that contradicts tawhid. Democracy states that sovereignty lies in the hands of the people — the people have the right to make any law they wish. Islam states that sovereignty lies in the hands of Allah — only Allah has the right to make law. These two concepts cannot be reconciled.
Allah ﷻ says:
إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۚ أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ
“The decision is only for Allah. He has commanded that you worship not except Him.” (QS. Yusuf: 40)
This verse is very firm. Legislation is the right of Allah. Not the right of the people. Not the right of parliament. Not the right of a king. The right of Allah. A Muslim who accepts democracy as a political system has in fact accepted a concept that contradicts this verse.
8. Answering the Doubt: Islam Is Not Merely a Ritual Religion
Among the doubts (confusions of thought) most frequently raised by Western thinkers and also by some Muslims influenced by Western thought is: “Islam is only a ritual religion. Islam does not have a system of government, an economic system, or a social system. Worldly affairs should be left to man, while affairs of the hereafter should be left to religion.”
This doubt may seem reasonable to someone who does not understand Islam in depth. Yet in fact, it is very easily refuted by historical facts and clear evidences.
First, historical fact. The Messenger of Allah ﷺ was not merely an imam who led prayer. He was a head of state who led Madinah. He was a military commander who led armies. He was a judge who resolved disputes. He was a diplomat who sent letters to kings. He was a husband and father who led his family. If Islam were only a ritual religion, why did the Messenger of Allah ﷺ do all these things?
Second, evidences from the Qur’an. The Qur’an does not only contain verses about prayer and fasting. It also contains verses about criminal law (qisas, hudud), economic law (prohibition of riba, obligation of zakat), law of war and peace, law of marriage and divorce, law of inheritance, and much more. If Islam were only a ritual religion, why does the Qur’an contain all these rules?
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا
“This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion.” (QS. Al-Ma’idah: 3)
The word أَكْمَلْتُ (I have perfected) in this verse indicates that Islam is a complete and perfect religion. There is no aspect of life that is not regulated by Islam. If there were an aspect of life not regulated by Islam, then Islam would not be perfect — and this would contradict the word of Allah ﷻ Himself.
Third, evidences from Hadith. The Messenger of Allah ﷺ said:
تَرَكْتُ فِيكُمْ أَمْرَيْنِ لَنْ تَضِلُّوا مَا تَمَسَّكْتُمْ بِهِمَا: كِتَابَ اللَّهِ وَسُنَّةَ رَسُولِهِ
“I have left among you two matters. You will never go astray so long as you hold fast to them: the Book of Allah and the Sunnah of His Messenger.” (HR. Malik)
This hadith shows that the Qur’an and Sunnah are a complete guide for all of life. There is no need to add guidance from other sources.
The doubt that “Islam is only a ritual religion” is in fact a product of secularist thought that wants to separate Islam from public life. They know that if Islam is understood fully as a Mabda’, then the entire life system they have built — capitalism, democracy, liberalism — will collapse. Therefore, they strive to narrow the understanding of Islam to ritual worship alone, so that Islam does not become a threat to the ideologies they adhere to.
9. Answering the Doubt: The Khilafah Is Not Relevant to the Modern Age
The second doubt that is no less frequently raised is: “The Khilafah is an ancient political system that is not relevant to the modern age. The world has changed. We need a system that is appropriate to the progress of the times.”
This doubt also seems reasonable to someone who does not understand the essence of the Khilafah. Yet in fact, it contains several fundamental errors.
First, the Khilafah is not an “ancient” system in the sense of being obsolete. The Khilafah is a political system established by the sharia of Islam. It is not a product of human thought that can become outdated over time. It is a decree of Allah ﷻ that applies for all time. Saying the Khilafah is irrelevant is the same as saying prayer is irrelevant, or that zakat is irrelevant. Both are decrees of Allah, and both apply for all time.
Second, the Khilafah has proven successful for more than 13 centuries. From the era of the Rightly Guided Caliphs to the Ottoman Caliphate that collapsed in 1924, the Khilafah system succeeded in uniting the Muslim ummah from various nations, tribes, and cultures under one leadership. It succeeded in building a civilization that excelled in science, art, architecture, and medicine. It succeeded in protecting the ummah from external threats and maintaining internal justice. If this is called “irrelevant,” then what is called “relevant”?
Third, what is irrelevant is in fact the man-made systems. Democracy, claimed as the “best system,” in fact produces corrupt leaders, unjust policies, and devastating wars. Capitalism, claimed as the “best economic system,” in fact produces extraordinary disparity, recurring economic crises, and ruthless exploitation of developing countries. Socialism, claimed as the “most just system,” in fact produces mass poverty and cruel tyranny.
The Messenger of Allah ﷺ said:
مَثَلُ مَا بَعَثَنِي اللَّهُ بِهِ مِنَ الْهُدَىٰ وَالْعِلْمِ كَمَثَلِ الْغَيْثِ الْKَثِيرِ
“The example of what Allah has sent me with of guidance and knowledge is like abundant rain.” (HR. Bukhari-Muslim)
Abundant rain revives dead earth. Likewise, Islam revives a dead civilization. The Khilafah is the political vessel that enables Islam to be applied comprehensively, and this comprehensive application of Islam is what brings life to civilization.
Allah ﷻ says:
كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ
“You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah.” (QS. Ali ‘Imran: 110)
This verse states that the Muslim ummah is the “best nation” — not because of its race or tribe, but because they carry out amr ma’ruf nahi munkar and believe in Allah. And amr ma’ruf nahi munkar cannot be carried out optimally without a political system that supports it. That political system is the Khilafah.
10. Conclusion: The Impact of Understanding Islam as an Ideology in Life
Understanding Islam as a Mabda’ is not merely an intellectual theory floating in a lecture hall. It is a revolutionary aqeedah capable of drastically transforming the mentality, behavior, and civilization of a Muslim.
When a Muslim truly understands and anchors this understanding in his heart, an extraordinary resilient Islamic personality (Shakhsiyyah Islamiyyah) will be born:
A person who has a complete worldview. He no longer separates life into separate compartments — Islam in the mosque, capitalism in the market, democracy in parliament. He understands that Islam is one comprehensive whole, and he strives to live every aspect of his life according to the rules of Allah ﷻ.
A person who is not easily deceived by foreign ideologies. He has clear Islamic mafahim (concepts) and a mizan (standard of judgment) that originates from aqeedah. When he hears about democracy, human rights, liberalism, or secularism, he is able to assess whether these concepts are in accordance with or contrary to Islam. He does not accept something merely because “everyone accepts it” or because “it has become a global trend.”
A person who struggles for Islam to be established completely. He is not satisfied with Islam occupying only a small corner of his life. He strives for Islam to be applied comprehensively — in worship, in economy, in politics, in social interaction, in education. And he realizes that comprehensive application of Islam is only possible under the auspices of the Khilafah.
A person who rejects ideological patchwork. He understands that mixing Islam with other ideologies is like building a house with a concrete foundation and bamboo walls — it will eventually collapse. He is committed to building his life on a harmonious foundation: Islamic aqeedah as the foundation and Islamic nizham as its structure.
A person who is optimistic about the future of the ummah. He knows that the ideological battle on the world stage is not over. Capitalism and socialism may seem dominant today, yet both have fundamental weaknesses that cannot be covered up: both are born from the limited human mind. Islam is born from Allah ﷻ the All-Knowing, and history has proven that Islam is capable of building a superior civilization for more than 13 centuries.
Allah ﷻ says:
يُرِيدُونَ لِيُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَاللَّهُ مُتِمُّ نُورِهِ وَلَوْ كَرِهَ الْكَافِرُونَ
“They want to extinguish the light of Allah with their mouths, but Allah will perfect His light, although the disbelievers dislike it.” (QS. As-Saff: 8)
The light of Islam will never be extinguished. It may dim for a time, yet it will always shine again when the ummah understands the true essence of its religion and struggles to establish it.
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
“Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire.” (QS. Al-Baqarah: 201)
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