rasūl allāh (s)

Transcription

rasūl allāh (s)

TABLE OF CONTENTS
ʿAQĀʾID
1.
THE CONCEPTS OF TAWḤĪD & SHIRK .................................................................................................................. PG 4
2.
GOING FOR THE ZIYĀRAH OF THE AHL AL-BAYT (A) ............................................................................................ PG 11
3.
TAWASSUL & SHAFĀʿAH ...................................................................................................................................... PG 15
4.
THE NECESSITY OF THE DAY OF JUDGEMENT AND THE HEREAFTER................................................................... PG 20
5.
THE EXPERIENCE OF DEATH ................................................................................................................................. PG 24
FIQH
1.
2.
3.
4.
5.
6.
THE QIBLAH .......................................................................................................................................................... PG 32
ṢALĀT AL-JAMĀʿAH .............................................................................................................................................. PG 34
QAḌĀʾ ṢALĀH ....................................................................................................................................................... PG 36
ṢAWM .................................................................................................................................................................. PG 38
AMR BĪ AL-MAʿRŪF .............................................................................................................................................. PG 40
NAHY ʿAN AL-MUNKAR ........................................................................................................................................ PG 42
AKHLĀQ
1.
SOCIAL INTERACTION........................................................................................................................................... PG 46
2.
SUPPLICATION...................................................................................................................................................... PG 48
3.
GREED AND CONTENTMENT................................................................................................................................ PG 50
4.
HOSPITALITY IN ISLAM ......................................................................................................................................... PG 52
5.
LEADERSHIP IN ISLAM .......................................................................................................................................... PG 54
6.
SICKNESS AND DISABILITY.................................................................................................................................... PG 56
7.
ENVY..................................................................................................................................................................... PG 58
8.
HYPOCRISY ........................................................................................................................................................... PG 60
9.
ṢILAT AL-RAḤIM ................................................................................................................................................... PG 62
10. THE MUSLIM UMMAH ......................................................................................................................................... PG 64
11. CARING FOR ORPHANS ........................................................................................................................................ PG 66
12. SELF-ACCOUNTING .............................................................................................................................................. PG 68
13. CHARITY IN ISLAM ................................................................................................................................................ PG 70
TĀRĪKH
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
QĪṢAṢ AL-ANBIYĀʾ - NABĪ AYYŪB (A) ................................................................................................................... PG 74
QĪṢAṢ AL-ANBIYĀʾ - NABĪ ʿĪSĀ (A) ......................................................................................................................... PG 76
TĀRĪKH IN THE QURʾĀN ....................................................................................................................................... PG 78
RASŪL ALLĀH (S) - PART 1 .................................................................................................................................... PG 80
THE AʾIMMAH (A): IMĀM JAʿFAR AL-ṢĀDIQ (A) ................................................................................................... PG 92
THE AʾIMMAH (A): IMĀM MŪSĀ AL-KĀẒIM (A) .................................................................................................. PG 94
THE AʾIMMAH (A): IMĀM AL-MAHDĪ (A) ............................................................................................................ PG 96
TABLE OF CONTENTS
QUR’AN
1.
SURAH AL-FALAQ ................................................................................................................................................. PG 8.2
2.
SCIENCE IN THE HOLY QUR’AN - THE WATER CYCLE ........................................................................................... PG 8.4
3.
HURUFUL ABJAD .................................................................................................................................................. PG 8.6
4.
DU’A FROM THE HOLY QUR’AN ........................................................................................................................... PG 8.7
5.
FURU’ AD-DIN IN THE HOLY QUR’AN ................................................................................................................... PG 8.9
6.
HURUF AL-MUQATTA-AT - LETTERS OF ABBREVIATION ...................................................................................... PG 8.11
7.
THE STORY OF THE COW ...................................................................................................................................... PG 8.14
8.
FURU` AD-DIN IN THE HOLY QUR'AN - SAWM..................................................................................................... PG 8.17
9.
FURU` AD-DIN IN THE HOLY QUR'AN - HAJ .......................................................................................................... PG 8.19
10. FURU` AD-DIN IN THE HOLY QUR'AN - ZAKAT ..................................................................................................... PG 8.22
11. FURU` AD-DIN IN THE HOLY QUR'AN - KHUMS ................................................................................................... PG 8.23
12. FURU` AD-DIN IN THE HOLY QUR'AN - JIHAD ...................................................................................................... PG 8.25
13. FURU` AD-DIN IN THE HOLY QUR'AN - AMR BIL MA`RUF AND NAHY ÀNIL MUNKAR ........................................ PG 8.27
14. FURU` AD-DIN IN THE HOLY QUR'AN - TAWALLA ................................................................................................ PG 8.29
15. FURU` AD-DIN IN THE HOLY QUR'AN - TABARRA ................................................................................................ PG 8.32
Arabic
Letters of the Alphabet
Initial
Medial
Final
Alone
Romanization
‫ا‬
‫ﺑ‬
‫ﺗ‬
‫ﺛ‬
‫ﺟ‬
‫ﺣ‬
‫ﺧ‬
‫ﺩ‬
‫ﺫ‬
‫ﺭ‬
‫ﺯ‬
‫ﺳ‬
‫ﺷ‬
‫ﺻ‬
‫ﺿ‬
‫ﻃ‬
‫ﻇ‬
‫ﻋ‬
‫ﻏ‬
‫ﻓ‬
‫ﻗ‬
‫ﻛ‬
‫ﻟ‬
‫ﻣ‬
‫ﻧ‬
‫ﻫ‬
‫ﻭ‬
‫ﻳ‬
‫ﺎ‬
‫ﺒ‬
‫ﺘ‬
‫ﺜ‬
‫ﺠ‬
‫ﺤ‬
‫ﺨ‬
‫ﺪ‬
‫ﺬ‬
‫ﺮ‬
‫ﺰ‬
‫ﺴ‬
‫ﺸ‬
‫ﺼ‬
‫ﻀ‬
‫ﻄ‬
‫ﻈ‬
‫ﻌ‬
‫ﻐ‬
‫ﻔ‬
‫ﻘ‬
‫ﻜ‬
‫ﻠ‬
‫ﻤ‬
‫ﻨ‬
‫ﻬ‬
‫ﻮ‬
‫ﻴ‬
‫ﺎ‬
‫ﺐ‬
‫ﺖ‬
‫ﺚ‬
‫ﺞ‬
‫ﺢ‬
‫ﺦ‬
‫ﺪ‬
‫ﺬ‬
‫ﺮ‬
‫ﺰ‬
‫ﺲ‬
‫ﺶ‬
‫ﺺ‬
‫ﺾ‬
‫ﻂ‬
‫ﻆ‬
‫ﻊ‬
‫ﻎ‬
‫ﻒ‬
‫ﻖ‬
‫ﻚ‬
‫ﻞ‬
‫ﻢ‬
‫ﻦ‬
‫ ﻪ‬، ‫ـﺔ‬
‫ﻮ‬
‫ي‬
‫ا‬
‫ﺏ‬
‫ﺕ‬
‫ﺙ‬
‫ﺝ‬
‫ﺡ‬
‫ﺥ‬
‫ﺩ‬
‫ﺫ‬
‫ﺭ‬
‫ﺯ‬
‫ﺱ‬
‫ﺵ‬
‫ﺹ‬
‫ﺽ‬
‫ﻁ‬
‫ﻅ‬
‫ﻉ‬
‫ﻍ‬
‫ﻑ‬
‫ﻕ‬
‫ﻙ‬
‫ﻝ‬
‫ﻡ‬
‫ﻥ‬
‫ه‬،‫ة‬
‫ﻭ‬
‫ي‬
omit (see Note 1)
b
t
th
j
ḥ
kh
d
dh
r
z
s
sh
ṣ
ḍ
ṭ
ẓ
‘ (ayn)
gh
f (see Note 2)
q (see Note 2)
k
l
m
n
h (see Note 3)
w
y
Vowels and Diphthongs
َ◌
ُ
◌
ِ
◌
a
u
i
‫◌َا‬
‫◌َ ﻯ‬
‫◌ُ ﻭ‬
ā (see Rule 5)
á (see Rule 6(a))
ū
‫◌ِ ﻯ‬
ْ‫◌َ ﻭ‬
ْ‫◌َ ﻯ‬
ī
aw
ay
ʿAQĀʾID
What is ʿAqāʾid?
ʿAqāʾid (Theology) is a study of the roots of religion (Uṣūl al-Dīn). It is an extremely important subject because it
deals with the very foundation of faith in Allāh (SWT) and Islam.
The Uṣūl al-Dīn comprise of 5 basic principles:
1) Tawḥīd (Divine Unity)
2) ʿAdālah (Divine Justice)
3) Nubuwwah (Prophethood)
4) Imāmah (Divine Leadership after the Prophet (S))
5) Qiyāmah (Resurrection)
This Chapter Consists Of:
Islam and Muslims
This part explains the meaning of Islam and what it means to be a Muslim. It provides us with an insight into the
teachings of Islam and how Muslims are expected to live their lives. It also introduces other sects within Islam
and the principle differences between these sects.
Uṣūl al-Dīn
This part looks at the five basic principles of our beliefs mentioned above: Tawḥīd (a study of Allāh (SWT) and
His unity); ʿAdālah (the Justice of Allāh); Nubuwwah (Allāh (SWT)’s guidance to mankind through His
messengers and revelations); Imāmah (the continuation of Allāh (SWT)’s guidance after the demise of the
Prophet (S)); and Qiyāmah (a study of the resurrection and the Hereafter).
I am a Muslim
In this part, we look at some of the teachings of Islam and the beliefs of Muslims, and how best we can put
them to practice in everyday life.
Why Study ʿAqāʾid?
The study of ʿAqāʾid shapes our understanding of Allāh (SWT) and Islam. It addresses important issues such as
the existence and nature of God, the need for religion and the purpose of our life. An in depth understanding of
these issues is absolutely necessary, because without that, our actions would not have much significance.
Dear Lord,
Guide us in understanding the roots of our religion so that we may better understand Your existence and Your
nature, and to understand the purpose of our religion and to live by its morals and values.
01
THE CONCEPTS OF TAWḤĪD & SHIRK
LEARNING OBJECTIVES
CAN THERE BE MORE THAN ONE GOD?
1. To understand reasons for
our belief in One God
As Muslims, we believe that Allāh (SWT) is the one and only source of all creation.
For this reason, a Muslim is also known as a monotheist (muwaḥḥid), i.e. a
believer in one God. Regarding this, the Holy Qurʾān says:
2. An introduction to the two
types of shirk
3. To become familiar with
examples of hidden shirk
MY NOTES
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ٍ
ِ
ِ
‫ار‬
ُ ‫قُ ِل اللَّهُ َخال ُق ُك ِّل َش ْيء َو ُه َو ال َْواح ُد الْ َق َّه‬
Say: Allāh is the Creator of all things, and He is the One, the Almighty. [13:16]
Someone who believes in and
worships more than one God is known
as a polytheist (mushrik). Such a
person suffers from "manifest
polytheism" (al-shirk al-jalī).
When we look at the creation around
us and the order and harmony with
which everything functions, we know
that this universe can have only one
Intelligent Designer. The whole
universe is governed by the same laws of nature. The same gravity that keeps us
on the Earth, is the same gravity that keeps the Earth orbiting around the Sun,
which is the same gravity that keeps the Sun in the Milky Way.
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Look at all the organisms around you in this world. They have all been created with
the same coding system, called DNA, which determines whether something ends
up becoming a tree or a lizard, a mosquito or a human being. Had there been
more than one God, each of the Gods would have had their own way of designing
and creating, but we not see this.
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Pointing to this reality, the Holy Qurʾān states:
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ACTIVITY
Discuss
three
possible
scenarios where you might
fall into the trap of hidden
shirk and what you could do
to avoid falling into it.
4
ِ
َّ ِ ِ
ِ ‫ب ال َْع ْر‬
‫ش َع َّما‬
ِّ ‫س ْب َحا َن اللَّ ِه َر‬
ُ َ‫س َدتَا ف‬
َ ‫لَ ْو َكا َن في ِه َما آل َهةٌ إ ََّّل اللهُ لََف‬
ِ‫ي‬
‫ص ُفو َن‬
َ
Had there been any gods in the heavens and the earth apart from Allāh, the order
of both the heavens and the earth would have gone to ruins. Allāh, Lord of the
Throne, is far above what they attribute to Him. [21:22]
When we look at all the prophets that have come in the past, all of them called
people to worship the same one God. Hence we see so much similarity between
Islam, Christianity and Judaism. Had there been more than one God, each of the
Gods would have sent their own messengers and representatives, but once again,
we do not see this.
LESSON 1 - THE CONCEPTS OF TAWḤĪD & SHIRK
‘AQĀ’ID
ِ ‫ْكتَاب بِالْح ِّق مص ِّدقًا لِّما ب ين ي َدي ِه ِمن ال‬
ِ َ ‫وأَنزلْنَا إِلَي‬
ِ َ‫ْكت‬
‫اب‬
ْ َ َ
َ ْ َ َ ْ َ َ َ ُ َ َ ‫ك ال‬
ِِ ‫علَ ْيه‬
َ ‫َوُم َه ْي ِمنًا‬
We sent to you [Muḥammad] the Scripture with the truth, confirming the
Scriptures that came before it, and with final authority over them. [5:48]
MY NOTES
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In reality, there is no true rational reason to believe in the existence of more than
one God.
‫اللَّهُ الَّ ِذي َخلَ َق ُك ْم ثُ َّم َرَزقَ ُك ْم ثُ َّم يُ ِميتُ ُك ْم ثُ َّم يُ ْحيِي ُك ْم ِ َه ْل ِمن‬
‫ُش َرَكائِ ُكم َّمن يَ ْف َع ُل ِمن ََٰذلِ ُكم ِّمن َش ْي ٍء ِ ُس ْب َحانَهُ َوتَ َعالَ َٰى َع َّما يُ ْش ِرُكو َن‬
It is Allāh who created you and provided for you, who will cause you to die and
then give you life again. Which of your 'partners' can do any one of these things?
Glory be to Allāh, and exalted be He above the partners they attribute to Him.
[30:40]
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THE HIDDEN SHIRK
1) Although we, as Muslims, claim to believe in and worship only one God, the
Qurʾān still refers to most of us as polytheists (mushrikūn):
‫َوَما يُ ْؤِم ُن أَ ْكثَ ُرُهم بِاللَّ ِه إََِّّل َو ُهم ُّم ْش ِرُكو َن‬
And most of them do not believe in Allāh without associating others (with Him)
[12:106]
2) The shirk that is being referred to in the verse above is called "hidden
polytheism" (al-shirk al-khafiyy). It is a hidden form of shirk because it is not
easily noticed by us and others that we are suffering from this shirk. This is
because this type of shirk originates from incorrect intentions for our actions.
A common example of al-shirk al-khafiyy is when someone prays, fasts, behaves
and talks nicely, but does this to show off to others. In other words, his/her
intention is for the sake of other than Allāh (SWT).
3) The Holy Prophet (S) often warned us about
the seriousness of committing this type of
shirk.
He was once asked: "How could one obtain the
salvation of the Day of Judgement?"
He answered: “Salvation is that you should
not try to deceive Allāh; in case He should
‘AQĀ’ID
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5
01
MY NOTES
return your deception to you; for anyone who tries to cheat Allāh, will cheated
by Him and He will take faith away from him. In this case the human being ends
up deceiving his/her own self, but does not know.”
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He was then asked: "How does a person try to deceive Allāh?"
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He answered: “A person performs what Allāh has ordered him/her, but he/she is
concerned about other than Him.”
4) Someone once came to the Holy Prophet (S) asking for the interpretation of the
following verse of the Qurʾān:
ِ ‫شر ِّمثْ لُ ُكم يوحى إِلَي أَنَّما إِ َٰلَه ُكم إَِٰلَهٌ و‬
‫اح ٌد فَ َمن َكا َن‬
ٌ َ َ‫قُ ْل إِنَّ َما أَنَا ب‬
َ ْ ُ َ َّ َٰ َ ُ ْ
ِ ِ َ ‫ي رجو لَِقاء ربِِّه فَ لْي عمل َعم ًًل صالِحا وََّل ي ْش ِر ْك بِ ِعب‬
‫َح ًدا‬
َ ‫ادة َربِّه أ‬
َ
ُ َ ً َ َ ْ َ ْ َ َ َ ُ َْ
Say: I am only a mortal like you; it is revealed to me that your god is one Allāh,
therefore whoever hopes to meet his Lord, he should do good deeds, and not join
anyone in the service of his Lord. [18:110]
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The Holy Prophet (S) replied that this refers to physically worshipping Allāh
(SWT), yet with the intention to show off
to others:
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6
“Anyone who prays to show off is a
mushrik (someone who associates
partners with Allāh, i.e. a polytheist);
anyone who gives alms to show off is a
mushrik; anyone who fasts to show off is
a mushrik; anyone who sets out for Ḥajj
(pilgrimage) to show off is a mushrik;
anyone who performs any duty which
Allāh has commanded to show off is a
mushrik; and Allāh will never accept the
work of him/her who shows off.”
5) Another very common cause of hidden shirk is when we obey or follow
someone despite knowing that doing so will result in disobeying Allāh (SWT). In
other words, we give preference to what someone wants us to do over what Allāh
(SWT) wants from us.
For example, some of our friends are going to a ḥarām gathering like a night club
and they tell us to join them. We know that Allāh (SWT) does not want us to go to
such places, but we still end up going. In this example, we have given preference
to what our friends want us to do over what Allāh (SWT) want from us!
‘AQĀ’ID
6) In fact, when we consciously commit any sin, we are also committing shirk.
This is because we are giving preference to our own desires over the command
of Allāh (SWT). Sometimes when we are alone and we think that no one is
watching us, we do things we are not supposed to do or look at things are not
allowed to look at. In all such cases, we have given preference to our own wants
and desires over Allāh (SWT). In reality, we have made our desires our God and
we are worshipping our own desires instead of Allāh (SWT):
َٰ
َ ْ‫أ ََرأَي‬
ُ‫ت َم ِن اتَّ َخ َذ إِلَ َههُ َه َواه‬
Have you seen him who takes his low desires for his god? [25:43]
7) A third common form of hidden shirk is when we consider anyone other
than Allāh (SWT) as the cause of good things coming to us. Explaining this
type of shirk, Imām al-Ṣādiq (A) says:
MY NOTES
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"It is about him who says: If such and such were not there, I or my family would
have perished or afflicted by misfortune. As you can see, he creates a partner
for Allāh who provides for him and protects him."
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The system of cause and effect has been created by Allāh (SWT). He works
through this system when interacting with His creation. Allāh (SWT) is the one
who provides us with food and clothes through the means of our parents. He is
the one who cures us when we are sick through the means of medicine.
However, we often forget that He is the original source of all these favours and
more. Instead, we often only acknowledge the immediate causes for the
blessings that come to us, while in reality they are only the means through which
Allāh (SWT) provides for us.
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8) Prophet Ibrāhīm (A) reached a very lofty level of proximity to Allāh (SWT) even
compared to other prophets, such that he was given the title khalīl Allāh,
meaning "The Close Friend of Allāh". One of the reasons why he reached such a
high level is because he always acknowledged Allāh (SWT) as the true cause for
all his blessings. The Holy Qurʾān quotes a beautiful conversation he had with his
people, who were idol worshippers:
ِ ِ
‫ قَالُوا‬، ‫ال ِِلَبِ ِيه َوقَ ْوِم ِه َما تَ ْعبُ ُدو َن‬
َ َ‫ إِ ْذ ق‬، ‫يم‬
َ ‫َواتْ ُل َعلَْي ِه ْم نَبَأَ إبْ َراه‬
ِِ
‫ين‬
ْ ‫نَ ْعبُ ُد أ‬
َ ‫َصنَ ًاما فَ نَظَ ُّل لَ َها َعاكف‬
And recount to them the story of Ibrāhīm: when he asked his father and his
people: "What do you worship?" They said: "We worship idols, and are ever
devoted unto them."
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‘AQĀ’ID
7
01
MY NOTES
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‫ قَالُوا بَ ْل‬، ‫ض ُّرو َن‬
َ َ‫ق‬
ُ َ‫ أ َْو يَن َفعُونَ ُك ْم أ َْو ي‬، ‫ال َه ْل يَ ْس َمعُونَ ُك ْم إِ ْذ تَ ْدعُو َن‬
‫ أَنتُ ْم‬، ‫ال أَفَ َرأَيْ تُم َّما ُكنتُ ْم تَ ْعبُ ُدو َن‬
َ َ‫ ق‬، ‫ك يَ ْف َعلُو َن‬
َ ِ‫َو َج ْدنَا آبَاءَنَا َك ََٰذل‬
ِ
‫ين‬
َّ ‫ فَِإنَّ ُه ْم َع ُد ٌّو لِّي إََِّّل َر‬، ‫َوآبَا ُؤُك ُم ْاِلَقْ َد ُمو َن‬
َ ‫ب ال َْعالَم‬
He asked: "Do they hear you when you call them or do they cause you any benefit
or harm?" They answered: "No; but we found our forefathers doing so."
Thereupon, Ibrāhīm said: "Have you seen (with your eyes) those whom you have
been worshipping, you and your fathers before you? They are all enemies to me;
all, except the Lord of the Universe.
‫ت‬
ْ ‫ َوإِ َذا َم ِر‬، ‫ َوالَّ ِذي ُه َو يُطْعِ ُمنِي َويَ ْس ِقي ِن‬، ‫الَّ ِذي َخلَ َقنِي فَ ُه َو يَ ْه ِدي ِن‬
ُ‫ض‬
‫ َوالَّ ِذي أَط َْم ُع أَن يَغْ ِف َر لِي‬، ‫ َوالَّ ِذي يُ ِميتُنِي ثُ َّم يُ ْحيِي ِن‬، ‫فَ ُه َو يَ ْش ِفي ِن‬
‫َخ ِطيئَتِي يَ ْوَم الدِّي ِن‬
The One who created me and who guides me; who gives me food and drink, and
who, when I am ill, heals me; who will cause me to die and then will again restore
me to life; who, I hope, will forgive me my sins on the Day of Judgment."
[26:69-86]
9) Imām Jaʿfar Al-Ṣādiq
(A) was once sitting with
his companions and
eating
some
grapes
placed before them. A
beggar appeared and
asked for alms. The Imām
(A) took some grapes to
give him, but the beggar
refused to accept it and
asked for money instead.
Imām (A) told him to
excuse him as he did not
have money at this time.
Soon after, another beggar appeared. The Imām (A) again took some grapes and
offered them to him. The beggar accepted it and said, "I am thankful to the Lord
of universe who provided me with sustenance."
___________________________
On hearing these words, the Imām (A) told this beggar to wait and gave him two
more handfuls of grapes. The beggar once again thanked Allāh (SWT). The Imām
8
‘AQĀ’ID
(A) once again told him to wait and then turning to one of his companions and
asked him to loan him some money. The man searched his pockets and
produced nearly twenty Dirham. The Imām (A) then gave this to the beggar. The
beggar thanking God for the third time said, "Thanks are exclusive to God. O
God! You are the Giver of the good, and You have no partner."
On hearing these words, the Imām (A) took off his garment and gave it to the
beggar. Now, the beggar changed his tone and started thanking the Imām (A)
himself, without thanking Allāh (SWT) as well. Then the Imām (A) did not give
him anything more and the beggar went away.
The Imām (A)'s companions who were present mentioned that they thought that
had the beggar continued thanking God in the same manner as before, the
Imām (A) would have continued giving him more and more. But when he
changed his words and started praising and thanking the Imām (A) instead of
Allāh (SWT), the Imām (A) did not continue his assistance.
10) We should always show our appreciation and be thankful to the
people who benefit us, because they are the agents through whom Allāh
(SWT) has provided us. The 4th Holy Imām (A) has said:
"Allāh will ask His servant on the Day of Resurrection: 'Did you thank so and
so?' The servant will reply: 'No, but I thanked You instead, O Lord.' Allāh (SWT)
will say: 'You have not thanked Me as long as you have not thanked him/her.'
However, when thanking someone for something, we should always keep in
mind that the true source of the blessing is Allāh (SWT). In the above mentioned
story, when the beggar acknowledged Allāh (SWT) as the source of blessings, the
Imām (A) kept giving more. However, when the beggar forgot Allāh (SWT) and
saw the Imām (A) as the source, the Imām (A) stopped giving him anything more.
DID YOU KNOW?
When we look at Hinduism,
which is known today as a
polytheistic religion, we see
that their most ancient texts
affirm the existence of the
One True God, who is the
source of all creation and that
this One God has no physical
form. Hinduism became
polytheistic much later in its
history.
KEY POINTS
1. A Muslim is known as a
monotheist (muwaḥḥid), i.e.
a believer in one God.
2. When we look at the
creation around us and the
order and harmony with
which everything functions,
we know that this universe
can have only one intelligent
Designer.
3. Although we, as Muslims,
claim to believe in and
worship only one God, we
can still suffer from hidden
polytheism (al-shirk
alkhafiyy).
IN SUMMARY
1.
Why can there not be more than one God?
2.
What are the names of the two types of shirk and what are the differences
between the two?
3.
Gives three examples of hidden shirk.
‘AQĀ’ID
4. Three common examples
of hidden shirk are: 1)
worshipping Allāh (SWT), but
in order to show off to
others;
2)
purposely
committing sins; 3) regarding
anyone or anything other
than Allāh (SWT) as the
source of any blessings.
9
ACTIVITY PAGE
ACROSS
1. We should always be __________ to people who have helped us. However, we should always remember that
Allāh (SWT) is the true Provider.
3. A Polytheist in Arabic is a ____________.
4. Anyone who prays to __________ off to others is committing hidden shirk.
6. Considering anyone other than Allāh (SWT) as the cause of good things is a form of _________.
7. Manifest polytheism in Arabic is al-shirk al-_______.
DOWN
2. Hidden polytheism in Arabic is al-shirk al- __________.
3. A believer in one God is a _________________ .
5. “…and do not join anyone in the ____________ of his Lord.” [18:110]
10
‘AQĀ’ID
GOING FOR THE ZIYĀRAH OF THE
AHL AL-BAYT (A)
Going for ziyārah refers to visiting the burial place of the Holy Prophet (S) and his
blessed family and progeny (A), be it in modern day Saudi Arabia, Iraq, Iran, Syria
or elsewhere. The Maʿṣūmīn (A) have placed great emphasis in the importance
of going for ziyārah and the reward one gains as a result.
WHY DO WE GO FOR THE ZIYĀRAH OF THE AHL AL-BAYT (A)?
1) Through going for ziyārah, we aim to pay our respects to these special
servants of Allāh (SWT) and renew our pledges with them of being their sincere
followers. We reflect upon their lives, their teachings and their sacrifices for the
sake of Allāh (SWT) and try to implement these in our own lives back at home.
02
LEARNING OBJECTIVES
1.Why do we go for the
ziyārah of the Ahl al-Bayt (A)?
2.What do we do when on
ziyārah?
MY NOTES
___________________________
2) Going to ziyārah provides us with a much needed time out from our busy lives
in order to build ourselves spirituality in the proximity of the holy personalities,
such that we can return home spiritually charged and more able to face the
many tests that await us.
___________________________
___________________________
___________________________
As is described in the following verse, by undertaking this journey, we are fleeing
to Allāh (SWT) and His Messenger (S):
ِ ‫ومن ي ْخرج ِمن ب ْيتِ ِه م َه‬
‫ت فَ َق ْد‬
ُ ‫اج ًرا إِلَى اللَّ ِه َوَر ُسولِ ِه ثُ َّم يُ ْد ِرْكهُ ال َْم ْو‬
ُ َ ْ ُ َ ََ
ِ ‫الل وَكا َن اللَّه غَ ُف‬
ِ
‫يما‬
ْ ‫َوقَ َع أ‬
ً ُ
ً ‫ورا َّرح‬
َ ‫َج ُرهُ َعلَى‬
___________________________
___________________________
___________________________
and whoever goes forth from his house fleeing to Allāh and His Apostle, and then
death overtakes him, his reward is indeed with Allāh and Allāh is Forgiving,
Merciful. [4:100]
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
ACTIVITY
In
pairs,
discuss
your
experiences from your last
journey for ziyārah. If you
have not been, discuss why
you would like to go.
‘AQĀ’ID
LESSON 2 - GOING FOR THE ZIYĀRAH OF THE AHL AL-BAYT (A)
11
GOING FOR THE ZIYĀRAH OF THE
AHL AL-BAYT (A)
02
MY NOTES
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
3) The shrines of these holy personalities are very special places. In our aḥādīth,
we are told that thousands of angels are continuously descending to these places
and then ascending back to the heavens. When we ask for our prayers from these
holy places, they are accepted much faster.
In the Qurʾān, we also learn the effects of praying from these special places.
Prophet Zakariyyah (A) really wanted a child, but he had reached an old age and
his wife was not able to have children. When he saw the special favours that Allāh
(SWT) gave Sayyidah Maryam (A) at her prayer place, he used this special location
in order to make his own prayers for a child. His prayers were immediately
answered:
ٍ ِ
‫سنًا َوَك َّفلَ َها َزَك ِريَّا ۖ ُكلَّ َما‬
َ ‫س ٍن َوأَنبَتَ َها نَبَاتًا َح‬
َ ‫فَ تَ َقبَّ لَ َها َربُّ َها ب َقبُول َح‬
ِ
ِ َ‫ال يا مريم أَنَّ َٰى ل‬
ِ
‫ك‬
َ ‫َد َخ َل َعلَْي َها َزَك ِريَّا الْم ْح َر‬
ُ َ ْ َ َ َ َ‫اب َو َج َد عن َد َها ِرْزقًا ۖ ق‬
ِ ‫ت هو ِمن ِع‬
ٍ ‫شاءُ بِغَْي ِر ِحس‬
‫اب‬
َ َ‫ند اللَّ ِه ۖ إِ َّن اللَّهَ يَ ْرُز ُق َمن ي‬
ْ َ ُ ْ َ‫ََٰه َذا ۖ قَال‬
َ
Her Lord graciously accepted her and made her grown in goodness, and entrusted
her to the charge of Zakariyyah. Whenever Zakariyyah went in to see her in her
sanctuary, he found her supplied with provisions. He said, "Mary, how is it you
have these provisions? and she said, "They are from God: God provides limitlessly
for whoever He will."
‫ك‬
َ َ‫ك َد َعا َزَك ِريَّا َربَّهُ ۖ ق‬
ِّ ‫ال َر‬
َ َّ‫نك ذُ ِّريَّةً طَيِّبَةً ۖ إِن‬
َ ‫ب لِي ِمن لَّ ُد‬
َ ِ‫ُهنَال‬
ْ ‫ب َه‬
ِ
ُّ ‫يع‬
‫الد َع ِاء‬
ُ ‫َسم‬
There Zakariyyah prayer to his Lord, saying, "Lord, from Your grace grant me
virtuous offspring: You hear every prayer."
ِ
ِ
ِ ‫صلِّي فِي ال ِْم ْحر‬
َّ ‫اب أ‬
ِّ َ‫َن اللَّهَ يُب‬
‫ش ُر َك بِيَ ْحيَ َٰى‬
َ َ‫فَ ن‬
َ ُ‫ادتْهُ ال َْم ًَلئ َكةُ َو ُه َو قَائ ٌم ي‬
َ
ِ ِ َّ ‫مص ِّدقًا بِ َكلِم ٍة ِّمن اللَّ ِه وسيِّ ًدا وحصورا ونَبِيًّا ِّمن‬
‫ين‬
َ ُ
َ
َ َ
َ ‫الصالح‬
َ ً ُ ََ ََ
The angels called out to him, while stood praying in the sanctuary, "God gives you
news of Yahya, confirming a Word from God. He will be noble and chaste, a
prophet, one of the righteous." [3:37-9]
___________________________
___________________________
___________________________
___________________________
___________________________
12
4) Just because these holy personalities are not physically alive anymore, doesn't
mean they can't hear us and know our situation. The Qurʾān is very clear that
those who die in the way of Allāh (SWT) are alive and sustained by Him:
ِ ِ ِ‫وََّل تَحسب َّن الَّ ِذين قُتِلُوا فِي سب‬
‫َحيَاءٌ ِعن َد َربِّ ِه ْم‬
ْ ‫يل اللَّه أ َْم َواتًا ِ بَ ْل أ‬
ََ ْ َ
َ
َ
‫يُ ْرَزقُو َن‬
Think not of those slain in the way of Allāh as dead. Indeed they are living, (and)
‘AQĀ’ID
are provided sustenance from their Lord [3:169]
When we go for the ziyārah of the Ahl al-Bayt (A), we are required to seek
permission to enter their shrines by reciting the idhn al-dukhūl (permission to
enter). One of the things we say in this is the following:
ِ ‫أَللَّه َّم إِنِّي أَ ْعت ِق ُد حرمةَ ص‬
ِ ‫الشر‬
ِ ‫اح‬
َّ ‫ب َه َذا ال َْم ْش َه ِد‬
‫يف فِي غَْيبَتِ ِه َك َما‬
ُ
َ َُْ َ
َّ ‫ َوأَ ْعلَ ُم أ‬، ‫ض َرتِِه‬
َّ ‫ك َو ُخلَفآءَ َك َعلَْي ِه ُم‬
ْ ‫أَ ْعتَ ِق ُد َها فِي َح‬
َ َ‫َن َر ُسول‬
ْ ‫ًلم أ‬
ُ ‫الس‬
ٌ‫َحيآء‬
، ‫ َويَ ُردُّو َن َس ًَلمي‬، ‫ َويَ ْس َمعُو َن َك ًَلمي‬، ‫ يَ َرْو َن َمقامي‬، ‫ ِع ْن َد َك يُ ْرَزقُو َن‬،
ِ ‫ت باب فَ ْه ِمي بِلَ ِذ‬
ِ
‫يذ‬
َ َّ‫َوأَن‬
َ ‫ك َح َج ْب‬
َ َ َ ‫ َوفَ تَ ْح‬، ‫ت َع ْن َس ْمعي َك ًَل َم ُه ْم‬
‫اجاتِ ِه ْم‬
َ َ‫ُمن‬
DID YOU KNOW?
On the day of ʿArafah, the
angels descend to the Shrine
of Imam al-Ḥusayn (AS) and
listens to the prayers of the
zuwwār before they go to the
plains of ʿArafah to hear the
prayers of the ḥujjāj.
O Allāh, I hold (as an article of faith) this honoured place of pilgrimage as sacred,
despite his (i.e. the Holy Prophet or Imām) physical absence, just as I was certain
of his sanctity while he was physically alive. I know that Your messenger and Your
representatives (peace be upon them) are alive, receiving sustenance from You.
They see my current position, hear my words and answer my Salām. Although
You have made me unable to hear their speech, you have opened the door of my
understanding, such that I may hold intimate conversations with them.
KEY POINTS
1. Through going for ziyārah,
we pay our respects and renew
our allegiance to the Maʿṣumīn
(A). We reflect on their lives
and try to implement their
teachings in our life. We get to
work on ourselves spiritually
while we are away from our
busy lives.
2. At these special places,
prayers are accepted much
faster due to their physical
proximity to the most beloved
personalities to Allāh (SWT).
IN SUMMARY
1.
What should we pray for when we go to ziyārah?
2.
Why is it important to go for ziyārah?
3.
Why would our prayers be accepted much faster during ziyārah?
‘AQĀ’ID
3. The holy personalities are
spiritually alive and can hear
us. This is why we ask
permission to enter into their
presence and send them our
salām.
13
ACTIVITY PAGE
Guess the place and the name of all the holy personalities that are buried in each of the images below. There
may be more than one personality associated with each imagine.
HINT: There are a total of 16 personalities to be guessed!
1:____________________
2:________________________
4:____________________
3:________________________
5:________________________
6:________________________
8:________________________
7:________________________
9:________________________
15:___________________
16:___________________
10:________________________
11:________________________
12:________________________
13:________________________
14:________________________
14
‘AQĀ’ID
03
TAWASSUL & SHAFĀʿAH
The words Tawassul and Shafāʿah are both often translated into English as
"intercession". This concept refers to asking any of Maʿṣūmīn (A) to pray on our
behalf to Allāh (SWT) to forgive our sins or to grant us our needs. When we ask
for intercession in this world, it is referred to as Tawassul and the intercessor is
our wasīlah. if we ask for intercession in the Hereafter, it is called Shafāʿah and
the intercessor is our Shafīʿ.
TAWASSUL
Some people at times question why we perform Tawassul. Why should we need
to ask for our needs through the Maʿṣūmīn (A)? Should we not be asking from
Allāh (SWT) directly?
1) It is not the case that we cannot or should not ask from Allāh (SWT) directly.
We certainly can. In fact, we should be in the remembrance of Allāh (SWT)
continuously throughout the day and we should be speaking to Him as much as
possible. Allāh (SWT) is the closest to us and asks us to call Him:
ِ ِ َ َ‫وإِذَا سأَل‬
ِ
َّ َ‫يب َد ْع َوة‬
‫الد ِاع إِذَا‬
َ َ
ٌ ‫ك عبَادي َعنِّي فَِإنِّي قَ ِر‬
ُ ‫يب ِ أُج‬
ِ ‫َد َع‬
‫ان ِ فَ لْيَ ْستَ ِجيبُوا لِي َولْيُ ْؤِمنُوا بِي لَ َعلَّ ُه ْم يَ ْر ُش ُدو َن‬
And when My servants ask you concerning Me, then surely I am very near; I
answer the prayer of the suppliant when he calls on Me, so they should answer
My call and believe in Me that they may walk in the right way. [2:186]
LEARNING OBJECTIVES
1. Understand the difference
between
Tawassul
and
Shafāʿah.
2. Understand the role and
importance of Tawassul and
Shafāʿah.
3. Be acquainted with various
Qurʾānic verses relating to
Tawassul and Shafāʿah.
MY NOTES
___________________________
___________________________
___________________________
___________________________
___________________________
Similarly, in many of the supplications taught to us by the Maʿṣūmīn (A), such as
Duʿāʾ Kumayl, we speak and pray directly to Allāh (SWT).
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
ACTIVITY
Using verse 4:64, can you
think of one reason why
people go for the ziyārah of
the Holy Prophet (S) and the
Ahl al-Bayt (A)?
‘AQĀ’ID
LESSON 3 - TAWASSUL & SHAFĀʿAH
15
03
MY NOTES
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
2) However, Allāh (SWT) has also taught us another way to reach Him and to get
our prayers answered:
ِ ‫يا أَيُّها الَّ ِذين آمنُوا اتَّ ُقوا الل واب ت غُوا إِلَي ِه الْو ِسيلَةَ وج‬
‫اه ُدوا فِي َسبِيلِ ِه‬
َ َ
ََ
َ َ
َ ْ َْ َ َ
‫لَ َعلَّ ُك ْم تُ ْفلِ ُحو َن‬
O you who believe! be careful of (your duty to) Allāh and seek means of nearness
(wasīlah) to Him and strive hard in His way that you may be successful. [5:35]
3) The first to use wasīlah was Allāh (SWT) Himself. Allāh (SWT) decided to guide
us through the means (wasīlah) of the Maʿṣūmīn (A). By performing Tawassul, we
are using this very means to get back to Him. The Holy Prophet (S) and the Ahl alBayt (A) are the closest and most beloved of all creatures to Allāh (SWT). By
requesting them to pray to Allāh (SWT) on our behalf, Allāh (SWT) accepts our
prayers faster, for their sake.
In our everyday lives, we also often use Tawassul to get what we want. For
example, when we do something wrong and our dad is angry with us, he is likely
to forgive us faster if we go through our mum and ask her to request dad to
forgive us.
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
16
‘AQĀ’ID
4) In fact, in the Qurʾān, Allāh (SWT) tells us that if we sought forgiveness from
Allāh (SWT) and then also requested the Holy Prophet (S) to pray for forgiveness
on our behalf, Allāh (SWT) will then forgive us:
ِ ‫اع بِِإ ْذ ِن‬
ٍ ‫وَما أ َْر َسلْنَا ِمن َّر ُس‬
‫الل ِ َولَ ْو أَنَّ ُه ْم إِذ ظَّلَ ُموا‬
َ َ‫ول إََِّّل لِيُط‬
َ
‫ول لََو َج ُدوا اللَ تَ َّوابًا‬
ُ ‫الر ُس‬
َ ُ‫س ُه ْم َجاء‬
َّ ‫استَ غْ َف َر لَ ُه ُم‬
ْ ‫استَ ْغ َف ُروا اللَ َو‬
ْ َ‫وك ف‬
َ ‫أَن ُف‬
ِ
‫يما‬
ً ‫َّرح‬
And We did not send any apostle but that he should be obeyed by Allāh's
permission; and had they, when they were unjust to themselves, come to you and
asked forgiveness of Allāh and the Apostle had (also) asked forgiveness for them,
they would have found Allāh Oft-returning (to mercy), Merciful. [4:64]
5) Even if the Holy Prophet (S) and the Imāms (A) have physically passed away,
they are spiritually alive. They can still see our deeds and hear our supplications,
in the same way as when they were physically alive. Allāh (SWT) says in the
Qurʾān:
ِ َّ
ِ ‫يل‬
ِ ِ‫ين قُتِلُوا فِي َسب‬
‫َحيَاءٌ ِعن َد َربِّ ِه ْم‬
ْ ‫الل أ َْم َواتًا ِ بَ ْل أ‬
َ ‫سبَ َّن الذ‬
َ ‫َوََّل تَ ْح‬
‫يُ ْرَزقُو َن‬
And reckon not those who are killed in Allāh's way as dead; nay, they are alive
(and) are provided sustenance from their Lord [3:169]
6) A good example of requesting the Maʿṣūmīn (A) to be our wasāʾil (plural of
wasīlah) to Allāh (SWT) is Duʿāʾ al-Tawassul, which is recommended to be recited
on Tuesday nights.
‘AQĀ’ID
17
03
DID YOU KNOW?
For the Maʿṣūmīn (A) to be
able to do Shafāʿah for us on
the Day of Judgment, there
are certain conditions that
we must fulfill. According to a
ḥadīth of Imām Jaʿfar al-Ṣādiq
(A), those of us who do not
give importance to our ṣalāh,
will not be able to benefit
from the Shafāʿah of the
Maʿṣūmīn (A) on the day we
will need it the most!
SHAFĀʿAH
1) The Qurʾān tells us that the Day of Judgement will be a very difficult time for
those who disobeyed Allāh (SWT) in this world. For this reason, we often hope and
pray for the Maʿṣūmīn (A) to do Shafāʿah for us on the Day of Judgement so that
we may enter Jannah.
2) The idolaters of Makkah used to also believe that the idols they worshipped
would do Shafāʿah for them on the Day of Judgement. The Qurʾān clearly rejects
this idea in many places. For example:
ٍ
َ ‫َولََق ْد ِج ْئتُ ُمونَا فُ َر‬
َ‫اد َٰى َك َما َخلَ ْقنَا ُك ْم أ ََّو َل َم َّرة َوتَ َرْكتُم َّما َخ َّولْنَا ُك ْم َوَراء‬
ِ َّ
ِ ُ‫ين َز َع ْمتُ ْم أَنَّ ُه ْم فِي ُك ْم ُش َرَكاء‬
َ ‫ظُ ُهوِرُك ْم ِ َوَما نَ َر َٰى َم َع ُك ْم ُش َف َعاءَ ُك ُم الذ‬
‫ض َّل َعن ُكم َّما ُكنتُ ْم تَ ْزعُ ُمو َن‬
َ ‫لََقد تَّ َقطَّ َع بَ ْي نَ ُك ْم َو‬
And certainly you have come to Us alone as We created you at first, and you have
left behind your backs the things which We gave you, and We do not see with you
your intercessors about whom you asserted that they were (Allāh's) associates in
respect to you; certainly the ties between you are now cut off and what you
asserted is gone from you. [6:94]
KEY POINTS
3) Being able to intercede for others on the Day of Judgement is a very special
position that Allāh (SWT) grants to only those who are close to Him, such as the
Maʿṣūmīn (A). Not everyone has this privilege:
1. Tawassul refers to asking
any of Maʿṣūmīn (A) to pray
on our behalf to Allāh (SWT)
to forgive our sins or to grant
us our needs.
َّ ‫ََّّل يَ ْملِ ُكو َن‬
‫الر ْح ََٰم ِن َع ْه ًدا‬
َّ ‫اعةَ إََِّّل َم ِن اتَّ َخ َذ ِعن َد‬
َ ‫الش َف‬
On that Day none will have the power to intercede for them except those who
received a sanction from the Most Compassionate Lord. [19:87]
2. Shafāʿah refers to the
Maʿṣūmīn (A) interceding on
our behalf on the Day of
Judgment such that we may
enter Jannah.
3. Allāh (SWT) tells us in the
Qurʾān to use wasīlah to
reach Him.
4. Only certain special
servants of Allāh (SWT) will
have the authority to do
Shafāʿah for others on the
Day of Judgment.
18
IN SUMMARY
1.
What is the difference between Tawassul and Shafāʿah?
2.
Why do we use the Maʿṣūmīn (A) as our intercessors with Allāh (SWT)?
3.
Apart from our 12th Holy Imām (A), how can the rest of the Maʿṣūmīn (A) help us
since they are no longer physically alive?
4.
What is one of the conditions for us to be able to benefit from Shafāʿah?
‘AQĀ’ID
ACTIVITY PAGE
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WORD BANK
AHLALBAYT
DAYOFJUDGEMENT
DUA
FORGIVENESS
INTERCESSION
JANNAH
MASUMIN
‘AQĀ’ID
NEARNESS
SALAH
SHAFAAH
TAWASSUL
TUESDAY
WASILAH
ZIYARAH
19
04
LEARNING OBJECTIVES
1. To understand that this
world is temporary and
everyone will be accountable
for their deeds.
2. To realise that belief in the
Hereafter is an innate
concept.
MY NOTES
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ACTIVITY
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Allāh (SWT) says to us in the
Qurʾān: "Look then at the
signs of Allāh's mercy, how
He gives life to the earth
after its death, most surely
He will raise the dead to life;
and He has power over all
things." [30:50]
How does reflecting upon the
life cycle of trees in this world
remind
us
of
the
resurrection?
20
THE NECESSITY OF THE DAY OF JUDGEMENT
& THE HEREAFTER
1- THE HEREAFTER GIVES MEANING TO THIS LIFE
When we look around us,
we see that everything in
this world, from the biggest
mountains to the smallest
insects, have been created
for a purpose. The sun
provides us with light and
warmth that we need in
order to live. The air around
us provides us with the
oxygen we need to breathe.
Even when we look at our
own body parts, our mouth,
ears and nose, all carry out their own functions. All this shows us that we have a
very Wise Lord, who always creates everything for a reason. How then is it
possible for this Wise Lord to create His best creation - the human being - without
any reason, such that we live in this world without having to achieve anything?
Allāh (SWT) asks us in the Qurʾān:
‫أَفَ َح ِس ْبتُ ْم أَنَّ َما َخلَ ْقنَا ُك ْم َعبَثًا َوأَنَّ ُك ْم إِلَْي نَا ََّل تُ ْر َجعُو َن‬
What! Did you then think that We had created you in vain and that you shall not
be returned to Us? [23:115]
Our belief regarding the Day of Judgement and our life in the Hereafter, gives
meaning to our current life in this world. We understand that this world is a test
for us from Allāh (SWT) and that we have to use our short time in this world to
prepare for our true life in the Hereafter. The more good deeds we do in this
world, the greater our reward we be in the Hereafter and the more sins we
commit, the greater our punishment will be. Allāh (SWT) tell us regarding this in
the Qurʾān:
ٍ ِ‫ي ومئ‬
‫َّاس أَ ْشتَاتًا لِيُ َرْوا أَ ْع َمالَ ُه ْم‬
‫ن‬
‫ال‬
‫ر‬
‫د‬
‫ص‬
‫ي‬
‫ذ‬
ُ
ْ
َ
َ َْ
ُ
ُ
On that day mankind will come forth in scattered groups to be shown their deeds
َ ‫فَ َم ْن يَ ْع َم ْل ِمثْ َق‬
ُ‫ال ذَ َّرةٍ َخ ْي ًرا يَ َره‬
Then anyone who has done an atom's weight of good shall see it
َ ‫َوَم ْن يَ ْع َم ْل ِمثْ َق‬
ُ‫ال ذَ َّرةٍ َش ًّرا يَ َره‬
And anyone who has done an atom's weight of evil shall see it [99:6-8]
LESSON 4 - THE NECESSITY OF THE DAY OF JUDGEMENT & THE HEREAFTER
‘AQĀ’ID
2- DIVINE JUSTICE
MY NOTES
When we look at the world around us,
we often see a lot of injustice and
imbalance. In many places around the
world, millions of people are suffering
and go to sleep hungry. Many of those
people whom Allāh (SWT) has given a
lot of money, do not want to share their
wealth with poor people. Every day we
also hear about innocent people being
killed throughout the world. When we
see all of this, we immediately realise
that this world is often not a very just
place. However, we also know that
Allāh (SWT) is most Just. He has created
this world as a test for all humans, so
everyone is free to make their own choices. Some people use their free will to
worship Allāh (SWT), serve His creation and prepare for the Hereafter. Others
choose to abuse their free will and commit evil in this world.
However, it is on the Day of Judgement that Allāh (SWT) will show His great
Justice and everyone will be held accountable for their deeds. Allāh (SWT) says in
the Holy Qurʾān:
ِِ
ِ ِ َّ ‫أ َْم نَ ْجعل الَّ ِذين آمنُوا و َع ِملُوا‬
ِ ‫ين فِي ْاِلَ ْر‬
‫ض أ َْم‬
َ ‫الصال َحات َكال ُْم ْفسد‬
َ َ َ َُ
ِ
‫ين َكالْ ُف َّجا ِر‬
َ ‫نَ ْج َع ُل ال ُْمتَّق‬
Shall We treat those who believe and do good works as those who spread
corruption in the earth; or shall We treat the pious as the wicked?
[38:28]
َ ‫إِلَْي ِه َم ْرِجعُ ُك ْم َج ِم ًيعا ۖ َو ْع َد اللَّ ِه َح ًّقا ۖ إِنَّهُ يَ ْب َدأُ الْ َخل‬
ُ‫ْق ثُ َّم يُِعي ُده‬
ِ ِ ِ ِ ِ َّ ‫لِيج ِزي الَّ ِذين آمنُوا و َع ِملُوا‬
ِ َّ
‫ين َك َف ُروا لَ ُه ْم‬
َ ‫الصال َحات بالْق ْسط ۖ َوالذ‬
َ َ َ َ َْ
ِ ‫َشر‬
ِ ‫يم و َع َذ‬
‫يم بِ َما َكانُوا يَ ْك ُف ُرو َن‬
ٌ َ ٍ ‫اب م ْن َح ِم‬
ٌ َ
ٌ ‫اب أَل‬
It is to Him you shall all return––that is a true promise from God. It was He who
created [you] in the first place, and He will do so again, so that He may justly
reward those who believe and do good deeds. But the disbelievers will have a
drink of scalding water, and agonizing torment, because they persistently
disbelieved. [10:4]
‘AQĀ’ID
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21
THE NECESSITY OF THE DAY OF JUDGEMENT
& THE HEREAFTER
04
3- BELIEF IN THE HEREAFTER IS INBUILT IN THE FIṬRAH
DID YOU KNOW?
The Holy Prophet (S) said:
"Increase the remembrance
of the demolisher of
desires." He was asked, "O
Messenger of Allāh, what is
the demolisher of desires?"
He said, "Death, for the
greatest of believers are
those who remember death
the most and are the most
prepared for it."
When the human being looks within and reflects on the nature of life, he or she
will find a deep yearning and want to live forever. It is very difficult for us to
accept the idea that after death we will simply perish and no longer exist. This
yearning for eternal life exists within us, because Allāh (SWT) has created human
beings to live forever in our true home in the Hereafter and He has made this
want inbuilt into the fiṭrah of every human being.
Do you remember a very happy moment in your life which you really wished
would stay forever? This internal want exists deep within us because it is part of
our fiṭrah and will become a reality for the righteous servants of Allāh (SWT) in
Jannah, where happiness will truly stay forever.
Very interestingly, Shayṭān also knew about this want to live forever that is inbuilt
inside every human being. For this reason, when he was trying to make our greatgrandfather, Ādam (A), disobey Allāh (SWT), he exploited this same want inside
Ādam (A)'s fiṭrah, in order to make him to eat from the forbidden tree:
ِ ‫ك َعلَ َٰى َشجرةِ الْ ُخل‬
َّ ‫س إِلَْي ِه‬
‫ْد‬
َ َ‫الش ْيطَا ُن ق‬
َ ُّ‫َدل‬
ُ ‫آد ُم َه ْل أ‬
َ ‫ال يَا‬
ََ
َ ‫فَ َو ْس َو‬
ٍ ‫ومل‬
‫ْك ََّل يَ ْب لَ َٰى‬
َُ
KEY POINTS
1. It is not possible for Allāh
(SWT) to create everything
around us for a Wise
purpose, yet create the best
of His creation, the human
being, without a purpose.
2. Belief in the Hereafter
gives meaning to this life. We
will be held accountable for
our deeds.
3. Allāh (SWT) has given us
free will in this world. On the
Day of Judgement, He will
manifest His Justice and
those who were wronged in
this
world
will
be
recompensed
for
their
suffering.
4. It is ingrained in man's
fiṭrah to want to live forever.
This will be materialised in
the Hereafter.
22
But Satan whispered to Ādam, saying, "Ādam, shall I show you the tree of
immortality and power that never decays?" [20:120]
ِ ِ
َّ ‫س لَ ُه َما‬
‫ي َع ْن ُه َما ِم ْن َس ْوآتِ ِه َما‬
َ ‫ي لَ ُه َما َما ُووِر‬
َ ‫الش ْيطَا ُن ليُْبد‬
َ ‫فَ َو ْس َو‬
َّ ِ‫ال َما نَ َها ُك َما َربُّ ُك َما َع ْن ََٰه ِذه‬
‫الش َج َرةِ إََِّّل أَ ْن تَ ُكونَا َملَ َك ْي ِن أ َْو تَ ُكونَا ِم َن‬
َ َ‫َوق‬
ِِ
‫ين‬
َ ‫الْ َخالد‬
Satan whispered to them so as to expose to them what had been hidden from
them of their evil inclinations: he said, "Your Lord only forbade you this tree to
prevent you becoming angels or immortals," and swore to them, "I am giving you
sincere advice" - he lured them with lies… [7:20]
IN SUMMARY
1.
How does belief in the Hereafter give meaning to this life?
2.
Why is the Hereafter necessary to establish Divine Justice?
3.
How is the belief in the Hereafter ingrained in our fiṭrah?
‘AQĀ’ID
ACTIVITY PAGE
1) Go through the passage below and fill in the blank spaces using the words in the bubbles below.
2) Write down the numbers under each of the words in the bubbles below in the order they appear in the
passage and use the table to guess the mystery word!
Allāh (SWT) created everything in this ____________ (world) for a purpose. Therefore, every ____________
(human being) has also been created for a purpose. Believing in ____________ (Day of Judgement) gives
meaning to our ____________ (life) in this world. Allāh (SWT) has given us free will in this world. On the Day of
Judgement, His ____________ (Divine Justice) will be manifested and people will be judged based on what they
did in this world. Belief in the Hereafter is in-built within the God given ____________ (nature) within each of us.
Numbers in order of the answers:
Yawm al-Qiyāmah
Fiṭrah
(4)
(5)
Mystery word:
Insān
Hayāt
(5)
(9)
Dunyā
(4)
ʿAdālah
(5)
‘AQĀ’ID
23
05
LEARNING OBJECTIVES
1. To become familiar with
the Qurʾānic portrayal of the
experience of death
2. To understand what takes
places immediately after
death
MY NOTES
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THE EXPERIENCE OF DEATH
DEATH: THE FIRST STAGE OF QIYĀMAH
The belief in the resurrection (Qiyāmah) is given a lot of importance in the Holy
Qurʾān. In fact, around one-third of the whole Qurʾān is dedicated to this subject
alone. Allāh (SWT) continuously reminds us of the Hereafter so that we can
prepare for what is to come. From the time we were born, our return journey to
Allāh (SWT) has already started. With each breath we take, we move one step
closer to our death.
In the Holy Qurʾān, Allāh (SWT) makes it clear to us that each one of us will
definitely die one day:
ِ ‫س ذَائَِقةُ الْمو‬
ٍ ‫ُك ُّل نَ ْف‬
‫ت ِ ثُ َّم إِلَْي نَا تُ ْر َجعُو َن‬
َْ
Every soul shall taste of death; then unto Us you shall be returned. [29:57]
It is not possible to run away from death. Through whichever route the human
being may attempt to escape death, it will meet him/her head on from that very
direction:
‫ت الَّ ِذي تَِف ُّرو َن ِم ْنهُ فَِإنَّهُ ُم ًَلقِي ُك ْم ِ ثُ َّم تُ َردُّو َن إِلَ َٰى‬
َ ‫قُ ْل إِ َّن ال َْم ْو‬
ِ ‫َعالِ ِم الْغَْي‬
َّ ‫ب َو‬
‫ادةِ فَ يُ نَبِّئُ ُكم بِ َما ُكنتُ ْم تَ ْع َملُو َن‬
َ ‫الش َه‬
Say: (As for) the death from which you flee, that will surely encounter you, then
you shall be sent back to the Knower of the Unseen and the Visible, and He will
inform you of that which you did. [62:8]
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ACTIVITY
Imām al-Ṣādiq (A): "Allāh has
not created certainty devoid
of doubt more similar to a
doubt devoid of certainty like
death."
What do you
understand from this ḥadīth?
24
LESSON 5 - THE EXPERIENCE OF DEATH
‘AQĀ’ID
The Holy Prophet (S): "When any of you die, his Resurrection has started;
and he sees what good and bad he has [accumulated]."
"Life" is often confused to be the opposite of death. In reality, "birth" is the
opposite of death. Just like birth is the gate through which we enter into this
physical world, death is the gate through which we exit it and enter into the next
phase of our existence. Although our physical bodies are cast away when we die,
our souls become freer and stronger. We have been created to live for eternity,
not just for our short time in this world.
MY NOTES
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Imām ʿAlī (A): "O people! You and I have been created to live for eternity,
not to perish. Rather, we are just transferred from one abode to the next."
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1) Death only takes place by the leave of Allāh (SWT). All the different reasons
due to which people die, like diseases, accidents and natural disasters, are all
tools in the Hands of Allāh (SWT) to bring about death when it is decreed to take
place. Allāh (SWT) says in the Qurʾān:
___________________________
ٍ ‫َوَما َكا َن لِنَ ْف‬
‫وت إََِّّل بِِإ ْذ ِن اللَّ ِه كِتَابًا ُّم َؤ َّج ًًل ِ َوَمن يُ ِر ْد‬
َ ‫س أَن تَ ُم‬
ِ ِِ
ُّ ‫اب‬
‫اب ْاْل ِخ َرةِ نُ ْؤتِِه ِم ْن َها ِ َو َسنَ ْج ِزي‬
َ ‫الدنْ يَا نُ ْؤته م ْن َها َوَمن يُ ِر ْد ثَ َو‬
َ ‫ثَ َو‬
ِ َّ
‫ين‬
َ ‫الشاك ِر‬
And a soul will not die but with the permission of Allāh the term is fixed; and
whoever desires the reward of this world, I shall give him of it, and whoever
desires the reward of the Hereafter I shall give him of it, and I will reward the
grateful. [3:145]
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‘AQĀ’ID
25
05
MY NOTES
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2) Each of us have been assigned an angel who has been given the duty to take
our souls at the time death has been decreed for us:
ِ ‫ك الْمو‬
‫ت الَّ ِذي ُوِّك َل بِ ُك ْم ثُ َّم إِلَ َٰى َربِّ ُك ْم تُ ْر َجعُو َن‬
ْ َ ُ َ‫قُ ْل يَتَ َوفَّا ُكم َّمل‬
Say: The angel of death who is given charge of you shall cause you to die, then to
your Lord you shall be brought back. [32:11]
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3) When we die and our souls are freed from the limitations of our bodies, we
are all able to witness the deeper realities of creation and the truth of Allāh
(SWT)'s existence becomes very apparent. Even those who did not believe in
Allāh (SWT) in this world now have access to this knowledge. The test we were
going through in this world is now finished and the opportunity to ask for
repentance for our sins is now over:
ِِ
ِ َ‫السيِّئ‬
ِ ‫ولَْي‬
‫َح َد ُه ُم‬
َّ ‫ين يَ ْع َملُو َن‬
َ ‫َّى إِذَا َح‬
َٰ ‫ات َحت‬
َ ‫ض َر أ‬
َ ‫ست الت َّْوبَةُ للَّذ‬
َ َ
ِ َّ
‫ك أَ ْعتَ ْدنَا‬
َ َ‫ت ق‬
َ ِ‫ار ِ أُوَٰلَئ‬
ُ ‫ال َْم ْو‬
ُ ‫ال إِنِّي تُ ْب‬
ٌ ‫ين يَ ُموتُو َن َو ُه ْم ُك َّف‬
َ ‫ت ْاْل َن َوََّل الذ‬
ِ
‫يما‬
ً ‫لَ ُه ْم َع َذابًا أَل‬
And repentance is not for those who go on doing evil deeds, until when death
comes to one of them, he says: Surely now I repent; nor (for) those who die while
they are unbelievers. These are they for whom We have prepared a painful
chastisement. [4:18]
___________________________
___________________________
The famous example of this in the Qurʾān is that of Firʿawn, who's prayer for
repentance at the time of death was of no help to him:
___________________________
26
‘AQĀ’ID
ِ ِ ِِ
ۖ ‫ودهُ بَغْيًا َو َع ْد ًوا‬
ُ ُ‫يل الْبَ ْح َر فَأَتْ بَ َع ُه ْم فِ ْر َع ْو ُن َو ُجن‬
َ ‫َو َج َاوْزنَا ببَني إ ْس َرائ‬
ِ َّ‫نت أَنَّهُ ََّل إَِٰلَهَ إََِّّل ال‬
‫ت بِ ِه بَنُو‬
‫ي‬
‫ذ‬
َ َ‫َّى إِ َذا أَ ْد َرَكهُ الْغَ َر ُق ق‬
ْ َ‫آمن‬
ُ ‫آم‬
َٰ ‫َحت‬
َ
َ ‫ال‬
ِ
ِ ِ
ِِ
‫ين‬
َ ‫يل َوأَنَا م َن ال ُْم ْسلم‬
َ ‫إ ْس َرائ‬
And We made the children of Israel to pass through the sea, then Firʿawn and his
hosts followed them for oppression and tyranny; until when drowning overtook
him, he said: I believe that there is no god but He in Whom the children of Israel
believe and I am of those who submit.
ِ ‫نت ِمن الْم ْف ِس‬
‫ين‬
‫د‬
ْ
َ ‫ص ْي‬
َ ‫آْل َن َوقَ ْد َع‬
َ
ُ َ َ ‫ت قَ ْب ُل َوُك‬
What! now! and indeed you disobeyed before and you were of the mischiefmakers.
ِ ‫ك آيَةً ۖ َوإِ َّن َكثِ ًيرا ِّم َن الن‬
‫َّاس َع ْن‬
َ ‫ك لِتَ ُكو َن لِ َم ْن َخ ْل َف‬
َ ِ‫يك بِبَ َدن‬
َ ‫فَالْيَ ْوَم نُنَ ِّج‬
‫آيَاتِنَا لَغَافِلُو َن‬
But We will this day deliver you with your body that you may be a sign to those
after you, and most surely the majority of the people are heedless to Our
communications. [10:90-92]
4) The Angel of Death who comes to take our soul is like a mirror to our soul. If
our soul is beautiful and pure, our meeting with the angel is very pleasant.
However, if our soul is ugly and impure, death is a very painful experience.
THE DEATH OF A BELIEVER:
ِ َّ
‫استَ َق ُاموا تَتَ نَ َّز ُل َعلَْي ِه ُم ال َْم ًَلئِ َكةُ أ َََّّل‬
ْ ‫ين قَالُوا َربُّنَا اللَّهُ ثُ َّم‬
َ ‫إِ َّن الذ‬
ِ
‫وع ُدو َن‬
َ ُ‫ْجن َِّة الَّتِي ُكنتُ ْم ت‬
َ ‫تَ َخافُوا َوََّل تَ ْح َزنُوا َوأَبْش ُروا بِال‬
(As for) those who say: Our Lord is Allāh, then continue in the right way, the
angels descend upon them, saying: Fear not, nor be grieved, and receive good
news of the garden which you were promised.
ِ ِ
ِ
ِ ُّ ِ‫نَحن أَولِيا ُؤُكم فِي الْحياة‬
‫يها َما تَ ْشتَ ِهي‬
َ ‫الدنْ يَا َوفي ْاْلخ َرة ۖ َولَ ُك ْم ف‬
ََ
ْ َْ ُْ
ِ
‫يها َما تَ َّدعُو َن‬
َ ‫س ُك ْم َولَ ُك ْم ف‬
ُ ‫أَن ُف‬
We are your guardians in this world's life and in the Hereafter, and you shall have
therein what your souls desire and you shall have therein what you ask for:
ٍ ‫نُ ُزًَّل ِّم ْن غَ ُفوٍر َّرِح‬
‫يم‬
A provision from the Forgiving, the Merciful. [41:30-32]
‘AQĀ’ID
MY NOTES
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___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
27
05
DID YOU KNOW?
Imām ʿAlī (A) has said that
“people's lives are
extended by giving
charity."
ِ َّ
ِ
ِ
‫ين ۖ يَ ُقولُو َن َس ًَل ٌم َعلَْي ُك ُم ا ْد ُخلُوا‬
ُ َّ‫ين تَتَ َوف‬
َ ‫اه ُم ال َْم ًَلئ َكةُ طَيِّب‬
َ ‫الذ‬
‫ْجنَّةَ بِ َما ُكنتُ ْم تَ ْع َملُو َن‬
َ ‫ال‬
Those whom the angels cause to die in a good state, saying: Peace be on you:
enter the garden for what you did. [16:32]
THE DEATH OF A DISBELIEVER:
ِ ‫ت والْم ًَلئِ َكةُ ب‬
ِ ‫ات الْمو‬
ِ ‫ولَو تَ ر َٰى إِ ِذ الظَّالِمو َن فِي غَمر‬
‫اسطُو أَيْ ِدي ِه ْم‬
َ
ْ
َ َ َ
ُ
ََ
َ َْ
ِ ‫أَ ْخ ِرجوا أَن ُفس ُكم ۖ الْي وم تُ ْجزو َن َع َذاب ال ُْه‬
‫ون بِ َما ُكنتُ ْم تَ ُقولُو َن َعلَى اللَّ ِه‬
َ
ُ
َْ َ َْ ُ َ
‫ْح ِّق َوُكنتُ ْم َع ْن آيَاتِِه تَ ْستَ ْكبِ ُرو َن‬
َ ‫غَْي َر ال‬
and if you had seen when the unjust shall be in the agonies of death and the
angels shall spread forth their hands: Give up your souls; today shall you be
recompensed with an ignominious chastisement because you spoke against Allāh
other than the truth and (because) you showed pride against His communications.
[6:93]
ِ َّ
‫وه ُه ْم‬
ْ َ‫ين َك َف ُروا ۖ ال َْم ًَلئِ َكةُ ي‬
َ ‫ض ِربُو َن ُو ُج‬
َ ‫َولَ ْو تَ َر َٰى إِ ْذ يَتَ َوفَّى الذ‬
‫ْح ِر ِيق‬
َ ‫َوأَ ْدبَ َارُه ْم َوذُوقُوا َع َذ‬
َ ‫اب ال‬
KEY POINTS
1. Death leads to the
transition of the soul from
the physical body to another
realm. It does not mean the
end of our existence.
And had you seen when the
angels will cause to die
those who disbelieve,
beating their faces and their
backs, and (saying): Taste
the punishment of burning.
[8:50]
2. The Angel of Death is like a
mirror to our soul. If our soul
is beautiful, the experience of
death is pleasant. If our soul
is ugly, the experience of
death is very painful.
3. No one can die except with
the permission of Allāh
(SWT). Old age and diseases
are just tools in the Hands of
Allāh (SWT) to bring death to
someone.
28
IN SUMMARY
1. Briefly explain what happens to our souls when we die.
2. Explain the nature of the death of a believer.
3. Explain the nature of the death of a disbeliever.
‘AQĀ’ID
ACTIVITY PAGE
According to the various Qurʾānic verses mentioned in this lesson, draw a picture to show what you think the
Angel of Death would look like to a disbeliever at the time of his/her death.
According to the various Qurʾānic verses mentioned in this lesson, draw a picture to show what you think the
Angel of Death would look like to a believer at the time of his/her death.
‘AQĀ’ID
29
FIQH
What is Fiqh?
Fiqh (Jurisprudence) is a study of the Branches of Religion (Furūʾ al-Dīn), unlike ʿAqāʾid (Theology), which is a
study of the Roots of Religion (Uṣūl al-Dīn). It is an expansion of the Sharīʿah based on the Holy Qurʾān and the
Sunnah of the Holy Prophet (S). Fiqh deals with the rulings pertaining to the observance of each of the 10 Furūʾ al
-Dīn.
A person trained in Fiqh is known as a faqīh (pl. fuqahāʾ).
Ṭahārah and Najāsah
This part explains the meanings of the words ṭāhir and najis, and explains the concept of ṭahārah and najāsah
in Islam.
Furūʿ al-Dīn
This part introduces the 10 Branches of Religion, and gives an insight into some of these branches (most
relevant to this age group).
Ṣalāh
In this part, we look at the first of the 10 Furūʿ al-Dīn in depth. Ṣalāh is the most important act of daily worship,
and the pillar of faith. It is a pre-requisite to all our other actions being accepted. For this reason, a large part of
the Fiqh section is dedicated to learning ṣalāh and the rulings pertaining to it.
Taqlīd
This section looks at the concept of Taqlīd and Ijtihād. Ijtihād is the science of deriving Islamic law from its
sources, most commonly the Holy Qurʾān and the aḥādīth of Rasūl Allāh (S) and the Aʾimmah (A). Taqlīd refers
to following a mujtahid in Islamic Law.
Bulūgh
This part looks at the period in our lives when we become bāligh(ah). It explains the changes we experience in
our bodies as well as our religious obligations upon reaching bulūgh.
Why Study Fiqh?
The study of Fiqh is essential because it deals with the rulings pertaining to our daily acts of worship. Without
knowing these rulings, we cannot perform our ʿibādāt (worship) correctly.
Dear Lord,
Guide us in understanding the laws and rulings you have placed within the fold of Islam, so that we may perfect
our worship and reach nearer to You, with understanding.
01
LEARNING OBJECTIVES
1.What is the qiblah? Why is
it important?
2.When should Muslims face
the qiblah?
THE QIBLAH
THE QIBLAH
Qiblah is the direction of the Kaʿbah in Makkah. The Kaʿbah is the cube-shaped
building that was built by Nabī Ibrāhīm (A) and his son Nabī Ismāʿīl (A), and it is in
the middle of Masjid al-Ḥarām, the Holiest masjid for Muslims. The location of the
Kaʿbah is the most sacred place on the earth.
3.How do we find the qiblah?
MY NOTES
___________________________
___________________________
___________________________
___________________________
___________________________
Q: Why should we face the qiblah when we pray?
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
ACTIVITY
Use a compass to find the
direction of qiblah in your
classroom.
32
Muslims are required to face the qiblah when performing their daily prayers.
When Muslims go for pilgrimage to Makkah (Ḥajj or ʿUmrah), they go around the
Kaʿbah 7 times and this is called ṭawāf. Muslims also face the qiblah when
slaughtering an animal. When Muslims die, they are buried lying on their right
shoulder with their face towards the qiblah. Also, when a person is about to die, it
is iḥtiyāṭ wājib to turn his/her feet towards the qiblah, if possible.
Besides the Kaʿbah itself, the qiblah includes all the space from the ground below
it to the sky above it. For those who live far away from the Kaʿbah it is not
necessary that they should pray in a straight line to the Kaʿbah. They only have to
ensure that they pray facing the shortest direction towards Makkah.
‫اها‬
َّ ‫ك فِي‬
َ ‫َّك قِ ْب لَةً تَ ْر‬
َ ‫الس َم ِاء فَ لَنُ َولِّيَ ن‬
َ ‫ب َو ْج ِه‬
َ‫ض‬
َ ُّ‫قَ ْد نَ َر َٰى تَ َقل‬
ِِ
‫ْح َر ِام‬
َ ‫فَ َو ِّل َو ْج َه‬
َ ‫ك َشط َْر ال َْم ْسجد ال‬
ُ ‫َو َح ْي‬
ُ‫وه ُك ْم َشط َْره‬
َ ‫ث َما ُك ْنتُ ْم فَ َولُّوا ُو ُج‬
Many a time We have seen you [Prophet] turn your face towards Heaven, so We
are turning you towards a prayer direction that pleases you. Turn your face in the
direction of the Sacred Mosque: wherever you [believers] may be, turn your faces
to it... [2:144]
LESSON 1 - THE QIBLAH
FIQH
HOW DO WE FIND THE QIBLAH?
DID YOU KNOW?
There are several ways of finding the qiblah:
1. Using a compass: To use a compass, we need to know the direction of Makkah
from where we live. For example, Makkah is approximately to the South East of
the UK. Therefore, if we have a compass, we can find out which direction is South
East, and pray in that direction.
2. Find a masjid nearby: Even if it is
closed, if you find the mihrāb (where
the prayer Imām stands), you can
know the qiblah.
When Rasūl Allāh (S) first
started preaching in Makkah,
the qiblah was Bayt alMuqaddas. However, after
Rasūl Allāh (S)’s hijrah to
Madīnah,
Allāh
(SWT)
instructed Rasūl Allāh (S) to
change the qiblah from Bayt
al-Muqaddas to the Kaʿbah.
MY NOTES
3. Find a Muslim grave in a cemetery:
Muslims are buried on their right
shoulder with their face towards
qiblah. If you know where the
tombstone or head of the grave is,
then the qiblah will be towards the
right of the tombstone if you stand
behind the tombstone facing the
grave.
___________________________
___________________________
___________________________
___________________________
___________________________
4. Looking at the sun: We can identify
East and West based on the rising/
setting of the sun, and work out the
qiblah based on that. However, that
would not be very accurate. It would
only give an approximate direction.
___________________________
___________________________
KEY POINTS
If there is absolutely no way of finding the qiblah, one must pray the wājib ṣalāh
in all 4 directions, at right angles to each other. If there isn’t enough time to do so
before the ṣalāh becomes qaḍāʾ, then one can pray in any direction. If a person is
sure the qiblah is within 2 possible directions, then ṣalāh should be prayed in
both those directions.
2. When a person is about to
die, we should place him/her
in such a way that his/her
feet face qiblah. Muslims are
buried with their face
towards qiblah.
IN SUMMARY
1.
What is the qiblah?
2.
When is it wājib to face the qiblah?
3.
How do we find the qiblah?
FIQH
1. The Kaʿbah is our qiblah.
We must face the qiblah
when performing ṣalāh, and
when slaughtering animals
for food.
3. We can find the qiblah by
using a compass, looking at
the mihrāb of a mosque, or a
Muslim’s grave.
LESSON 1 - THE QIBLAH
33
02
ṢALĀH
ṢALĀT AL-JAMĀʿAH
LEARNING OBJECTIVES
1. What are the benefits of
ṣalāt al-jamāʿah?
2. The
recitation
sūrahs in ṣalāh
of
the
It is strongly recommended that all wājib prayers should be performed in
congregation (jamāʿah). The importance of ṣalāt al-jamāʿah is such that even
those who have already prayed on their own, are encouraged to repeat their
ṣalāh if they meet with a group that is praying together.
Q: What are the benefits of praying in jamāʿah?
Some of the benefits of ṣalāt al-jamāʿah are that it promotes:
MY NOTES

Equality: The poor and rich, of all colours and ethnicities, stand together
shoulder-to-shoulder as equals before Allāh (SWT).

Unity: Same language; actions are performed all together. This teaches us to be
united at all times.

Friendship & Networking: Creates opportunities for Muslims to meet and be
part of each other’s friendship circle. Opportunities to help each other
(business, family, etc.) arise.

Discipline: Standing still in straight rows, following the Imām in everything he/
she does and says.

Prestige of Islam. Keeps the masjid and Muslim community thriving. A show of
strength against the enemies of Islam.

Limitless spiritual reward. Two people praying ṣalāt al-jamāʿah get the thawāb
of 150 prayers for each rakʿah. 3 people = 600 prayers per rakʿah. 4 people =
1200 prayers. 5 people = 2400 prayers. This keeps doubling until there are 10
people in jamāʿah who get the thawāb of 72,800 prayers for each rakʿah. After
11 people, only Allāh (SWT) knows the reward.
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___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
ACTIVITY
List the benefits of praying in
jamāʿah. How does ṣalāt aljamāʿah promote unity?
34
LESSON 2 - ṢALĀH
FIQH
RECITING LOUDLY AND WHISPERING
DID YOU KNOW?
When we pray ṣalāt al-ẓuhr and ṣalāt al-ʿaṣr, it is wājib for both men and women
to recite the 2 sūrahs in the first 2 units of prayer softly.
When we pray ṣalāt al-fajr, ṣalāt al-maghrib and ṣalāt al-ʿishāʾ, it is wājib for men
to recite the 2 sūrahs in the first 2 units of prayer loudly, but women can recite
the sūrahs either loudly or softly.
In the 3rd and 4th rakʿah of any ṣalāh, it is wājib for both men and women to recite
the taṣbiḥāt al-arbaʿah softly.
If a person forgets, it is okay, but as soon as he/she remembers, he/she must
correct themselves otherwise their ṣalāh is bāṭil. For example, if a man forgets
and recites sūrat al-Ḥamd in the first or second rakʿah of ṣalāt al-maghrib softly,
and then remembers half-way, he must immediately continue reciting it loudly,
otherwise his/her ṣalāh is bāṭil.
Mustaḥab prayers cannot
be performed in jamāʿah,
except ṣalāt al-ʿīdayn and
ṣalāt al-istisqā (for rain).
When a maʿṣūm Imām is
physically present, the
ṣalāt al-ʿīdayn become
wājib and must be
performed in jamāʿah.
MY NOTES
___________________________
On Fridays, instead of ṣalāt al-ẓuhr, we can pray ṣalāt al-Jumuʿah. The 2 sūrahs in
ṣalāt al-Jumuʿah are recited loudly. Even if a person is not praying ṣalāt alJumuʿah and praying the regular ṣalāt al-ẓuhr, it is mustaḥab to recite the two
ṣurahs in the first 2 rakʿahs loudly because it is Friday. The qirāʿah in ṣalāt al-ʿaṣr
is recited softly even on Fridays.
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
KEY POINTS
1) Ṣalāt al-jamāʿah refers to
praying in congregation. It is
highly recommended, and
carries a lot of reward.
2) It also promotes unity,
equality,
friendship
and
discipline in a community.
IN SUMMARY
1.
What are the benefits of praying in jamāʿah (congregation)?
2.
What is the reward of praying in jamāʿah?
3.
Which 2 mustaḥab prayers can be offered in jamāʿah?
4.
What is considered makrūh in ṣalāt al-jamāʿah?
FIQH
LESSON 2 - ṢALĀH
3) The qiraʿah (reciting the
two sūrahs in the first two
rakʿahs in ṣalāh) should be
recited loudly in fajr, maghrib
and ʿishāʾ prayers, and softly
in ẓuhr and ʿaṣr prayers.
35
03
LEARNING OBJECTIVES
1.What is qaḍāʾ ṣalāh?
2.How do we perform qaḍāʾ
ṣalāh?
3.How do we perform qaṣr
ṣalāh which has become
qaḍāʾ?
MY NOTES
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___________________________
___________________________
___________________________
___________________________
QAḌĀʾ ṢALĀH
QAḌĀʾ ṢALĀH
Qaḍāʾ ṣalāh is performed in compensation for a ṣalāh that has not been
performed during its proper time. It is wājib to repay all those prayers that have
been missed for whatever reason. However, there are certain situations where a
person does not have to offer qaḍāʾ ṣalāh:

Bālighah women are excused from offering qaḍāʾ ṣalāh for prayers that they
miss out at certain times of the month.
 Those who suffer from mental illness do not have to pray ṣalāh.
 A non-Muslim who becomes a Muslim does not have to pray qaḍāʾ ṣalāh for
the time before he or she became a Muslim. However, if a Muslim loses his/her
faith for a duration and then returns to Islam, he or she must make up for all
the missed prayers.
The qaḍāʾ of ṣalāh should not be taken lightly and should be repaid as soon as
possible. It is also wājib to pray the qaḍāʾ for all prayers that were incorrectly
performed at their due time.
A qaḍāʾ ṣalāh can be performed at any time. For example, the qaḍāʾ for fajr ṣalāh
can be repaid even at ẓuhr or maghrib time, and so on. Qaḍāʾ ṣalāh can also be
performed in jamāʿah. For example, if the Imām of jamāʿah is leading ṣalāt alʿishāʾ, you can pray your qaḍāʾ of ẓuhr with the jamāʿah.
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
ACTIVITY
If a person does not pray for
one week, what is the total
number of rakaʿāt he/she
will have to offer as qaḍāʾ
ṣalāh?
36
LESSON 3 - QAḌĀʾ ṢALĀH
FIQH
HOW DO WE PERFORM QAḌĀʾ FOR ṢALĀT AL-QAṢR?
If a person does not pray a qaṣr ṣalāh on time, he/she must offer qaḍāʾ for the
missed prayer. The qaḍāʾ ṣalāh should also be shortened (qaṣr), even if the
person is no longer travelling and is back home.
Similarly, if a person offers qaḍāʾ ṣalāh whilst on a journey (for prayers that were
missed in one’s home town), the qaḍāʾ should be the full 4 rakaʿāt and not
shortened.
HOW IS THE QAḌĀʾ FOR ṢALĀT AL-ĀYĀT PERFORMED?
Ṣalāt al-āyāt is wājib when a
natural disaster (such as an
earthquake) or an eclipse
occurs. If a person fails to
pray ṣalāt al-āyāt, they still
have to pray its qaḍāʾ. If a
person did not know there
was a total eclipse in his or
her town and later finds out,
he/she should pray the
qaḍāʾ. If it was a partial
eclipse, and they hear about
it after it is over, they do not
have to pray the qaḍāʾ.
DID YOU KNOW?
It is wājib on the eldest son
to perform the qaḍāʾ ṣalāh of
his father if his father dies
without having prayed all his
prayers.
If the eldest son is unable to
perform the qaḍāʾ ṣalāh of
his deceased father, he must
pay someone to do it on his
behalf.
In the case of an earthquake, ṣalāt al-āyāt should be performed without delay.
However, if there is a delay, the ṣalāh should be performed with the niyyah of
‘qurbatan ilallāh’ without specifying adāʾ or qaḍāʾ.
KEY POINTS
1. Qaḍāʾ ṣalāt must be
offered for prayers which are
not offered on time.
2. It is wājib to offer qaḍāʾ
ṣalāh for all missed prayers.
IN SUMMARY
1.
What is qaḍāʾ ṣalāt? Is it wājib?
2.
How should we offer the qaḍāʾ of a qaṣr ṣalāh?
3.
If a person converts to Islam, do they have to offer qaḍāʾ ṣalāh for the days
before he/she became Muslim?
4.
Which other categories of people do not have to offer qaḍāʾ ṣalāh?
FIQH
LESSON 3 - QAḌĀʾ ṢALĀH
3. The qaḍāʾ for a qaṣr ṣalāh
should also be shortened
(qaṣr), and the qaḍāʾ for a
complete prayer must be
offered in full.
4. It is wājib on the eldest son
to offer the qaḍāʾ ṣalāh of his
deceased father.
37
04
ṢAWM
LEARNING OBJECTIVES
AN INTRODUCTION TO ṢAWM
1.What is ṣawm?
Ṣawm is the Arabic word for “fasting” and it usually refers to fasting in the Holy
month of Ramaḍān.
2.What are the benefits of
ṣawm?
3.What are the basic rules
related to ṣawm?
Ṣawm means not eating or drinking from fajr to maghrib time for the sake of Allāh
(SWT) and in order to get closer to Allāh (SWT).
Allāh (SWT) says in the Qurʾān:
ِ‫يا أَيُّ َها الَّ ِذين آمنُوا ُكت‬
‫ام‬
ِّ ‫ب َعلَْي ُك ُم‬
ُ َ‫الصي‬
َ َ
َ
َ
ِ َّ‫َكما ُكتِب َعلَى ال‬
‫ين ِم ْن قَ ْبلِ ُك ْم لَ َعلَّ ُك ْم تَتَّ ُقو َن‬
‫ذ‬
َ
َ َ
MY NOTES
___________________________
O you who have faith! Fasting has been prescribed for you
as it was prescribed for those before you, so that you may attain taqwa. [2:183]
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
While we fast, we are guests of Allāh (SWT) and we got lots of thawāb. Allāh
(SWT) loves those who fast.
___________________________
Q: What are some of the benefits of fasting?
___________________________


___________________________
___________________________




Ṣawm teaches us to be patient
It reminds us of poor people who don’t have enough to eat or drink, so that
we may share what we have with others
It makes us healthy
It brings us closer to Allāh (SWT)
It reminds us of Qiyāmah, so that we prepare for it
It encourages us to perform other good deeds such as reciting the Qurʾān
and going to mosque
It encourages us to focus on our spiritual sides, as opposed to our bodies
ACTIVITY

In pairs, list the 10 Furūʿ alDīn (Branches of Religion).
Muslims have to pray 5 times a day and have to fast for the whole month of
Ramaḍān starting from the time they reach the age of bulūgh.
38
LESSON 4 - ṢAWM
FIQH
We should try and fast as much as we can in the month of Ramaḍān even if we
are not yet bāligh(ah), so that when we grow up and become bāligh(ah), we can
fast throughout the whole month more easily.
We must have the correct niyyah (intention) before we fast. For example, in the
month of Ramaḍān, we should make the niyyah that we are fasting for the month
of Ramaḍān qurbatan ilallāh.
ACTIONS WHICH INVALIDATE ṢAWM
DID YOU KNOW?
The niyyah for fasting should
be purely for the pleasure of
Allāh
(SWT)
(qurbatan
ilallāh). If a person fasts with
any other intention, such as
losing weight, the fast
becomes invalid.
Q: What breaks a Fast (mubṭilāt al-ṣawm)?
MY NOTES
A fast is broken if someone does any of the
following deliberately between the time of fajr
and maghrib:

Eating and drinking.

Smoking or inhaling thick dust or (smoke)
fumes.

Vomiting.

Lying about Allāh (SWT) and the Maʿṣumīn
(A).
___________________________
___________________________
___________________________
___________________________
___________________________
The fast is only broken if any of the above acts are done intentionally. This means
if someone forgets and has a sip of water or eats food, it doesn’t break his/her
fast.
___________________________
___________________________
We are not required to fast when we are ill or travelling. However, we have to
repay the missed fasts (qaḍāʾ) as soon as we are able to do so.
If a person does not fast intentionally, or breaks a fast intentionally without a
valid reason (according to the sharīʿah), he/she has to perform the qaḍāʾ of the
fast, as well as give kaffārah.
Those travellers who have to offer qaṣr (shortened) ṣalāh cannot fast and should
repay the fasts as qaḍāʾ later on. Those travellers whose ṣalāh is not shortened
(such as those who stay more than 10 days at a place or whose profession
involves travelling) have to fast during their journey.
IN SUMMARY
1.
What are some of the benefits of ṣawm?
2.
How do we make the niyyah for a fast in the month of Ramaḍān?
3.
What things invalidate a fast?
4.
In which situations are travellers allowed to fast?
5.
When is it not wājib on a bāligh(ah) person to fast?
FIQH
LESSON 4 - ṢAWM
___________________________
KEY POINTS
1. Ṣawm is the Arabic word
for fasting.
2. Fasting in the month of
Ramaḍān is wājib on every
bāligh(ah) person.
3. There are many benefits of
fasting, but it should be done
purely for the pleasure of
Allāh
(SWT)
(qurbatan
ilallāh).
4. If a person misses a fast,
he/she must keep a qaḍāʾ
39
05
AL-AMR BĪ AL-MAʿRŪF
LEARNING OBJECTIVES
WHAT IS AL-AMR BĪ AL-MAʿRŪF?
1.What does al-amr bī almaʿrūf mean?
Al-amr bī al-maʿrūf means “commanding towards the good”. It is one of the Furūʿ
al-Dīn. It is wājib on every Muslim to encourage others to act according to the
laws of Allāh (SWT).
2.Why is it necessary in
society?
3.How is it done?
MY NOTES
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
ِ ‫ولْت ُكن ِم ْن ُكم أ َُّمةٌ ي ْدعُو َن إِلَى الْ َخي ِر ويأْمرو َن بِالْمعر‬
‫وف َويَ ْن َه ْو َن َع ْن‬
َ ْ
ْ ََ
ُْ َ
ُُ ََ ْ
‫ك ُه ْم ال ُْم ْفلِ ُحو َن‬
َ ِ‫ال ُْم ْن َك ِر َوأ ُْولَئ‬
There has to be a nation among you summoning to the good, bidding what is
right, and forbidding what is wrong. It is they who are the successful. [3:104]
Luqmān advised his son:
ِ
‫اصبِ ْر َعلَى َما‬
َّ ‫يَابُنَ َّي أَقِ ْم‬
ْ ‫الصًلَ َة َوأْ ُم ْر بِال َْم ْع ُروف َوانْهَ َع ْن ال ُْمن َك ِر َو‬
‫ك ِم ْن َع ْزِم اِلُ ُموِر‬
َ ِ‫ك إِ َّن َذل‬
َ َ‫َصاب‬
َ‫أ‬
O my son! Maintain the prayer (ṣalāh) and bid what is right and forbid what is
wrong, and be patient over whatever befalls you. That is indeed the steadiest of
courses. [31:17]
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
Q: What would happen if we stopped performing amr bī al-maʿrūf?
If we stop advising others to do good deeds, evil deeds will spread in society. As a
result, everyone living in that society will suffer.
ACTIVITY
How would you advise your
friend to pray when it is time
for ṣalāh?
40
We should not have an attitude where everyone minds their own business and
does not care about others. This is because we live in communities, and if one
person is allowed to be bad, they will slowly influence others to be bad too.
LESSON 5 - AL-AMR BĪ AL-MAʿRŪF
FIQH
SITUATIONS IN WHICH AL-AMR BĪ AL-MAʿRŪF IS WĀJIB
Al-amr bī al-maʿrūf (and al-nahy ʿan al-munkar) are only wājib under the
following conditions:
When it is possible that a person’s advice will be effective. If a person knows his/
her actions, words or attitude will make a difference (especially with a family
member or friend), then it is wājib. But if there is no hope that it will make a
difference then it is not wājib.
The person doing al-amr bī al-maʿrūf should know the correct Islamic position
regarding the action towards which he/she is encouraging others, otherwise the
person advising may do more harm than good.
The person advising someone else should be practicing that which they are
advising others to do. It is wrong to preach what we don’t practice ourselves!
Al-amr bī al-maʿrūf should not be carried out in a manner that may hurt the
feelings of people and drive them further away from Islam.
DID YOU KNOW?
When Imām al-Ḥasan (A) and
Imām al-Ḥusayn (A) were
young, and they saw an old
man doing wuḍūʿ the wrong
way. They didn’t want to tell
him directly that his wuḍūʿ
was wrong because they did
not want him to feel
embarrassed. So they asked
him to watch their wuḍūʿ and
tell them who was doing it
correctly. When the old man
saw them perform wuḍūʿ, he
realised his mistake and said,
“You are both right. I am the
one who is wrong!”
KEY POINTS
1. Al-amr bī al-maʿrūf mean
encouraging others towards
good deeds.
IN SUMMARY
1.
What is the meaning of al-amr bī al-maʿrūf?
2.
What does the Qurʾān say about al-amr bī al-maʿrūf?
3.
What are the conditions for al-amr bī al-maʿrūf to become wājib?
4.
What will happen if we stop performing al-amr bī al-maʿrūf?
FIQH
LESSON 5 - AL-AMR BĪ AL-MAʿRŪF
2. We should only tell others
to do good, if we practice it
ourselves first. We should
also be polite when we advise
others, and should be careful
not to hurt their feelings.
3. If we stop encouraging
towards good acts in society,
the whole society will slowly
become evil and corrupt.
41
06
AL-NAHY ʿAN AL-MUNKAR
LEARNING OBJECTIVES
WHAT IS AL-NAHY ʿAN AL-MUNKAR?
1.What is al-nahy ʿan almunkar?
Al-nahy ʿan al-munkar means “forbidding that which is evil”. It is an act of worship
from the Furūʿ al-Dīn (Branches of Religion). It is wājib on every Muslim to
discourage others from sinful and improper behaviour.
2.Why is it necessary?
3.How should we perform it?
MY NOTES
___________________________
ِ ‫َّاس تَأْمرو َن بِالْمعر‬
ِ ْ ‫ُك ْنتم َخي ر أ َُّم ٍة أُ ْخ ِرج‬
‫وف َوتَ ْن َه ْو َن َع ْن‬
َ
ُْ َ
ُ ُ ِ ‫ت للن‬
َْ ُْ
…‫ال ُْمن َك ِر َوتُ ْؤِمنُو َن بِاللَّ ِه‬
You are the best nation [ever] brought forth for mankind: you bid what is right and
forbid what is wrong, and have faith in Allāh. [3:110]
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
Q:Why is al-nahy ʿan al-munkar necessary in society?
___________________________
If we stop practicing al-nahy ʿan al-munkar, evil will spread in society and corrupt
people will take over the community. They will then oppress people and it will be
very difficult to stop them.
___________________________
___________________________
___________________________
___________________________
___________________________
ACTIVITY
Read the translation of
verses 26:157-158. What is
Allāh (SWT) teaching us in
these verses?
42
As a punishment for not practising al-nahy ʿan al-munkar, Allāh (SWT) does not
answer the prayers of people asking for help when they are ruled by an oppressor,
because they did nothing to stop evil when it was spreading.
Imām al-Bāqir (A) says that Allāh (SWT) punished both the evil and good people
from the tribe of Nabī Shuʿayb (A), because the good people were very friendly
with the evil ones and did not stop them from committing evil.
In ziyārat al-wārithah, we not only curse those who killed Imām al-Ḥusayn (A), but
also those who were pleased when they heard that the Imām had been killed in
Karbalāʾ.
These examples show that supporting an evil doer is as bad as committing the evil
act.
LESSON 6 - AL-NAHY ʿAN AL-MUNKAR
FIQH
HOW IS AL-NAHY ʿAN AL-MUNKAR PERFORMED?
When we see someone skipping something wājib or doing something ḥarām, we
should try to stop him/her from doing so. This can be done at different levels:
The first level is to use wisdom and love to guide the person.
If this does not work, the second level is to show your disapproval and
disappointment for the wrong action. This can be done through facial expressions
for example, or not being too friendly and happy around the person, so that they
may realise that they need to change and improve themselves.
The third level is to speak to them directly. One should do this politely but firmly
and try and convince the person to change, even if it means showing some anger.
DID YOU KNOW?
If we don’t stop people from
committing evil, we will also
be punished with the evil
doers. Imām ʿAlī (A) says:
Only one person from the
people of Thamūd killed the
camel that Allāh (SWT) sent
to them, but the whole
community was punished
because they did not stop
this evil act.
[Nahj al-Balāghah, sermon
201]
Al-amr bī al-maʿrūf and al-nahy ʿan al-munkar are not wājib if they put one’s life
in danger.
It is wājib on all Muslims to advice others to do good or refrain from evil, but it is
not wājib to keep advising over and over again if the evil doer does not listen to
the advice.
KEY POINTS
1. Al-nahy ʿan al-munkar
refers to forbidding others
from that which is evil.
2. It is wājib to advice others
to refrain from evil deeds.
3. If we stop forbidding evil,
the whole society will slowly
become evil, and even the
good people will suffer.
IN SUMMARY
1.
What is the meaning of al-nahy ʿan al-munkar?
2.
What are the different levels of al-nahy ʿan al-munkar?
3.
Why did Allāh (SWT) punish all the people of Thamūd?
4.
What will happen to society if we stop performing al-nahy ʿan al-munkar?
FIQH
LESSON 6 - AL-NAHY ʿAN AL-MUNKAR
4. When Allāh (SWT)
punishes the evil doers, He
will also punish those who
knew about the evil deeds of
others but did not try to stop
them.
43
AKHLĀQ
What is Akhlāq?
Akhlāq is the plural of the Arabic word khulq, which means “disposition” (i.e. characteristics of a person and
how one behaves with others). It can also be referred to as a person’s nature or personality. Islam places a lot of
emphasis on refining one’s akhlāq by purifying the soul. We can do this by always performing all wājib actions
and keeping away from everything that is ḥarām.
Adab (etiquette)
This part deals with Islamic etiquette (manners). In this section, we will look at the importance of cleanliness,
bathroom manners, the adab (etiquette) of dressing, talking, eating and drinking, sleeping and travelling.
Relationships
In this section, we look at Islamic teachings on how to behave with others. We will learn respect for teachers
and the elderly, and the importance of being helpful to others. Islam teaches us that we are social beings. We
have to live peacefully with others within our communities. This is why Islam places a lot of importance on
maintaining good relationships with others
Life of a Muslim
In this part, we look at how Muslims should behave. Islam is a peaceful and wonderful religion, but people will
only understand what Islam truly means if Muslims portray themselves as good ambassadors of their faith. We
will learn about a Muslim’s home and place of worship, and how to build good character through practicing
good manners and keeping away from vices such as lying.
Why Study Akhlāq?
The study of Akhlāq teaches us good manners, morality and virtue. It shows us how to purify our soul so that we
can become perfect human beings. The Holy Prophet (S) had the most perfect Akhlāq and was sent as a role
model for us. In the study of Akhlāq (A), we look at the teachings of the Qurʾān and the sunnah of the Holy
Prophet (S) and the Ahl al-Bayt (A) on refining one’s character.
Dear Lord,
Guide us in understanding of how our character and manners, morality, and virtue should reflect true Islam. Allow
us to be purified through our character so we can become perfect human beings and You can be happy with us.
01
LEARNING OBJECTIVES
1.How did Rasūl Allāh
(S) behave in society?
2.How should a Muslim
socialise in public?
3.What are the sharīʿah
guidelines for social
networking?
MY NOTES
___________________________
___________________________
___________________________
SOCIAL INTERACTION
RASŪL ALLĀH (S) IS THE PERFECT ROLE MODEL
Rasūl Allāh (S) was cheerful and bright in public. He never stared at anyone's face
and to look down more often than he raised his head. He was careful to greet
everyone first, even the slaves and children. He often used to sit on his knees and
would not stretch his legs in the presence of others.
Whenever he entered an assembly, he used to sit in the nearest vacant spot and
never allowed anyone to stand up for him or make room for him. While being
addressed, he did not interrupt the speaker and treated his associate in such a
manner that the associate would go away thinking himself to be the dearest
person to the Messenger of God. He did not speak unnecessarily. He spoke slowly
and clearly and never used bad language. He was a perfect model of modesty.
Allāh (SWT) has created us as part of a society and community. We must therefore
be social and interact with others. We should avoid isolating ourselves from our
community or society. However, we should be careful when socialising not to
overstep the limits of modesty and decency. We should remember that Allāh
(SWT) is always there, and is watching us, even if our parents or others may not
see what we do with our friends.
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
ِ
ِ ‫السماو‬
َّ ‫أَلَ ْم تَ َر أ‬
ِ ‫ات َوَما فِي ْاِلَ ْر‬
‫ض‬
َ َ َّ ‫َن اللَّهَ يَ ْعلَ ُم َما في‬
‫َما يَ ُكو ُن ِمن نَّ ْج َوى ثًَلًثٍَة إَّلَّ ُه َو َرابِعُ ُه ْم‬
ِ ‫وَّلَ َخمس ٍة إَِّلَّ ُهو س‬
‫ك‬
َ ِ‫اد ُس ُه ْم َوَّلَ أَ ْدنَى ِمن ذَل‬
َ َ
َْ َ
‫َوَّلَ أَ ْكثَ َر إَِّلَّ ُه َو َم َع ُه ْم أَيْ َن َما َكانُوا ثُ َّم يُنَبِّئُ ُهم بِ َما َع ِملُوا‬
ِ‫ي وم ال ِْقيام ِة إِ َّن اللَّه بِ ُك ِّل َشي ٍء َعل‬
.‫يم‬
َ
َ َ َ َْ
ٌ
ْ
“Do you not see that Allāh knows whatever is in the heavens
and whatever is in the earth? Nowhere is there a secret meeting between three
persons but He is the fourth of them, nor (between) five but He is the sixth of them,
nor less than that nor more but He is with them where ever they are; then He will
inform them of what they did on the day of resurrection: surely Allāh is Aware of
all things.” [58:7]
ACTIVITY
List the advantages and
disadvantages of using social
networking websites such as
Facebook and Twitter.
46
LESSON 1 - SOCIAL INTERACTION
AKHLĀQ
RULES OF GENDER INTERACTION
DID YOU KNOW?
Islam wants us to live in peaceful societies where everyone feels safe and happy.
For this reason, Islam has rules on gender interaction, so that we do not put
ourselves in a situation where we may commit a sin.
Ghayr maḥram men and women are allowed to speak to each other as long as it
is not done with a ḥarām intention and if it does not lead either one of them to
commit a sin. Women should also not make their voices soft and attractive in
front of ghayr maḥram men.
Remember, these rules apply even when speaking to someone on the phone or
online.
Rasūl Allāh (S):
"A person should feel shame
from the two angels with
him as if he has two
righteous neighbours that
are with him night and day."
MY NOTES
___________________________
A boy and a girl who are not maḥram to each other, they should not remain alone
in the same room, because Shayṭān always uses our moments of weakness to
tempt us into sin. They should also not shake hands or hug each other.
___________________________
Muslims should also be careful not to attend mixed gatherings which are not
essential, such as parties.
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
KEY POINTS
1. Rasūl Allāh (S) is the
perfect role model for us. We
should learn from him and
follow his example.
IN SUMMARY
1.
How did Rasūl Allāh (S) behave in public?
2.
Why does Islam have rules for social interaction?
3.
What does Allāh (SWT) say in the Qurʾān about groups of people who get
together to do something in secret?
4.
Why should a boy and a girl who are not maḥram not remain alone in a room?
5.
What are the sharīʿah guidelines on social networking?
AKHLĀQ
LESSON 1 - SOCIAL INTERACTION
2. Islam wants us to socialise
in society, but remain modest
and chaste. We should follow
the guidelines set by sharīʿah.
3. A boy and girl who are not
maḥram to each other should
not "hang out" with each
other. They should not chat
for long periods or remain
alone in a room.
47
02
LEARNING OBJECTIVES
1.Why should we ask from
Allāh (SWT)?
2.What is the adab of
supplicating to Allāh (SWT)?
MY NOTES
SUPPLICATION
WHY SHOULD WE SUPPLICATE TO ALLĀH (SWT)?
Duʿāʾ is a very important and effective means of communicating with Allāh (SWT).
We are always in need of Allāh (SWT)’s guidance and blessings. We also need
Allāh (SWT) to forgive us for our sins. We should therefore supplicate sincerely to
Allāh (SWT) at all times.
Imām al-Ṣādiq (A) once told his companion:
“After you have performed your wājib ṣalāh, do the following:

___________________________

___________________________
___________________________

___________________________
___________________________

___________________________

___________________________
___________________________
___________________________
___________________________
Recite ṣalawāt on Rasūl Allāh (S).
Remember Allāh (SWT)’s bounties and blessings that He has showered upon
you, and the gifts with which He has blessed you, and what He did (of good)
to you. Praise and thank Him for that.
Confess to Allāh (SWT) all your sins. Then repent to Him, with the intention of
not repeating them again. Seek Allāh (SWT)’s forgiveness from them by
regretting, with true intention, and with fear and hope. Also ask Allāh (SWT)
to forgive you for those sins that you don’t even remember any more, or
those that you are not even aware of.
___________________________
___________________________
Praise Allāh (SWT) as much as you can.

Say to Allāh (SWT), "O Allāh, I apologize to you for my wrong deeds. I ask for
your forgiveness and repent to you. So assist me in obeying You, and grant
me success in fulfilling what You have made wājib upon me of all that which
pleases You. Indeed I have seen no one who has been able to attain (even)
part of Your obedience except that it was through your blessing on him
before his obedience. So grant me blessings through which I may attain your
pleasure and Paradise."
Thereafter, pray for your needs. Inshāʾ Allāh you will not be disappointed.”
___________________________
___________________________
ACTIVITY
List as many adʿiyāʾ as you
know, and when it is
recommended to recite
them.
48
LESSON 2 - SUPPLICATION
AKHLĀQ
ADAB OF RECITING DUʿĀʾ
DID YOU KNOW?
Imām al-Ṣādiq (A) says:
“Observe the etiquettes of duʿāʾ, and see who you are calling and how you are
calling, and why you are calling. Realise the greatness of Allāh and His
magnificence, and know from the bottom of your heart that He is aware of
what is in your heart, knows your innermost secret, and what transpires in it of
the right and wrong.”
We should be careful about what we ask from Allāh (SWT). We should not ask for
that which may cause harm to us.
The best time for asking from
Allāh (SWT) is during the
early hours of the morning
before fajr. That is a very
special time, when all duʿāʾ
are accepted. The Holy
Qurʾān
describes
the
believers as those who seek
forgiveness at the time of
dawn.
ِْ ‫الش ِّر ُد َعاءَهُ بِالْ َخ ْي ِر َوَكا َن‬
ِْ ُ‫َويَ ْدع‬
َّ ِ‫اْلنْ َسا ُن ب‬
‫سا ُن َع ُجوًَّل‬
َ ْ‫اْلن‬
MY NOTES
"Man prays for ill as much as he prays for good, and man is always hasty." [17:11]
___________________________
Ponder on what you are asking for, and why are you asking for it.
___________________________
We should recite duʿāʾ with full concentration, and should try to understand what
we are reciting. We can do this by reading the translation of the duʿāʾ.
___________________________
___________________________
We should ask sincerely, and with respect and humility.
___________________________
We should raise our hands when reciting duʿāʾ, or ask Allāh (SWT) in sajdah.
___________________________
Reciting ṣalawāt is very important and effective for our duʿāʾ to be accepted. We
should recite ṣalawāt on Rasūl Allāh (S) and his family before and after every
duʿāʾ.
___________________________
KEY POINTS
1. Duʿāʾ (plural: adʿiyāʾ) is the
Arabic word for supplication,
which means asking Allāh
(SWT) for our needs.
2. We should always pray to
Allāh (SWT) and ask Him to
fulfil our needs and forgive us
our sins.
IN SUMMARY
1.
What is the meaning of duʿāʾ?
2.
Why should we ask from Allāh (SWT) when He already knows what we want?
3.
What should we do after every wājib prayer (according to the ḥadīth of Imām alṢādiq (A))?
AKHLĀQ
LESSON 2 - SUPPLICATION
3. When reciting duʿāʾ, we
should think about Who we
are talking to, and what we
are asking from Him.
49
03
LEARNING OBJECTIVES
1. What is contentment?
2. What is greed? Why is
it a negative quality?
3. How can we overcome
greed
and
achieve
contentment?
MY NOTES
___________________________
___________________________
___________________________
GREED AND CONTENTMENT
WHAT IS MEANT BY CONTENTMENT?
Contentment means to be satisfied with what we have and not to constantly want
more, or want what others have. It is okay to work hard to gain more blessings
from Allāh (SWT), but not with a sense of unhappiness and dissatisfaction, or with
a constant desire for more and more without ever feeling we have enough.
Contentment is called riḍā or qanāʿah in Arabic. Greed, which is the opposite of
contentment, is called ḥirṣ in Arabic.
Imām ʿAlī (A) has said:
“Blessed is one who remembers Qiyāmah, works for the accounting (of
Judgement Day), is content with little, and is pleased with Allāh (with
whatever Allāh has given him/her).”
He also said, “The most thankful (to Allāh) of people is the most content.”
This means that when we are satisfied with what Allāh (SWT) has blessed us
with and we show gratefulness to Allāh (SWT). If we are never satisfied no matter
how much Allāh (SWT) blesses us, we are being ungrateful.
___________________________
Q: How do we attain contentment?
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
ACTIVITY
In a very interesting ḥadīth,
Imām ʿAlī (A) said:
"If what you want will not
happen, then want what
will happen."
Discuss in small groups what
Imām ʿAlī (A) meant by this
statement.
50
The secret to being “wealthy” and financially independent is being content.
Imām ʿAlī (A) once said, “Contentment is not found until greed is given up.”
He also said, “One who is not satisfied with little in this world will never be
happy or benefit from having more.”
“Riḍā (contentment) is the fruit of yaqīn (certainty)." When we have yaqīn
(certainty) that Allāh (SWT) will provide for us when we are in real need,
we will never be greedy, and will not feel the need to hoard for the future.”
People often commit sins
because they can’t get what
they want lawfully, so they even
commit ḥarām just to get what
they want. This is the result of
not being content with what
one has. Imām al-Ṣādiq (A) said,
“The foundation of obedience
to Allāh is to be content with
what Allāh does, in whatever a
person likes or dislikes.”
LESSON 3 - GREED AND CONTENTMENT
AKHLĀQ
GREED
DID YOU KNOW?
Greed is the desire to possess more than what we need. It results in humiliation
and weakness and leads to other vices. It shows a weak faith and a lack of trust
(tawākkul) in Allāh (SWT) (that He will provide for us in the future). It makes
people miserly and insensitive to the suffering of others. Greed is what drives
people to usury (ribā), gambling, bribery and cheating others. It is the main
reason why some people exploit others, why most wars are fought and why
humans hurt and destroy the environment and waste natural resources.
One of the reasons Islam asks us to give khums and zakāh is to help us reduce our
greed for wealth and attachment to it.
Imām ʿAlī (A) said, "Greed (ḥirṣ) reduces the value of a human but does not
increase his sustenance (rizq)."
When Imām ʿAlī (A) was asked, "what form of disgrace is the most
humiliating?" he replied, "Greed for the world."
The only type of greed that
Islam encourages is greed for
knowledge. Rasūl Allāh (S)
has said:
"Two greedy persons are
never satisfied; those
greedy for knowledge
and those greedy for
wealth."
As Muslims, we should
always be greedy for
knowledge as it helps us get
closer to Allāh (SWT) and
prepares us for the next
world,
which
is
our
permanent home.
Q: How do we cure greed?
Imām al-Ṣādiq (A) said to his
companion Abu Baṣīr:
"When you feel greed for the world,
remember death and your loneliness in the
grave. Remember how, in the grave... the
worms and insects will eat your flesh and
how you will be cut off from the world.
This will encourage you to work for the
Hereafter and keep you away from the
greed of most things in the world."
KEY POINTS
1. Contentment (Ridā or
Qanāʿah) means being happy
with what we have, and not
always wanting more.
2. Greed (ḥirṣ) is the opposite
of contentment. It is when a
person is never happy with
what he/she has, and always
wants more.
IN SUMMARY
1.
Define the following Arabic terms: ridā and ḥirṣ.
2.
How can we achieve contentment?
3.
How can we overcome greed?
AKHLĀQ
LESSON 3 - GREED AND CONTENTMENT
3. We can overcome greed by
having faith that Allāh (SWT)
will always provide for us.
51
04
LEARNING OBJECTIVES
1. What is the adab of being
a guest?
2. How should a Muslim host
a guest?
MY NOTES
___________________________
___________________________
___________________________
___________________________
___________________________
HOSPITALITY IN ISLAM
ADAB OF BEING A GUEST AND HOSTING OTHERS
When we are a guest at someone’s house, or when someone is hosting a meal and
have invited us, we should be careful not to impose ourselves on them. We should
have good akhlāq at all times, and help our host or the family we are staying with
as much as possible.
Rasūl Allāh (S) advised Imām ʿAlī (A) to recite the following when arriving at
a new place in order to keep safe from its mischief and benefit from its good
things:
“Oh Allāh! Make my arrival over here rewarding, for You are the best host and
caretaker.”
On arrival to our destination, we must thank Allāh (SWT) before any other action.
It was through His will and guidance that we were able to reach our destination
safely without any difficulties.
If we are staying with hosts, we should remember that we are guests and should
behave as such. We should not make ourselves too comfortable to the extent that
we cause disruption or difficulty to our hosts. We should maintain self-respect and
make our stay such that the host would like us to visit again.
___________________________
Q: What can we do to show good hospitality?
___________________________
___________________________
Hospitality means to be welcoming, polite and generous to
people when they come to your house, and to treat them
with love and respect.
___________________________

If the guests are Muslims, you should greet them saying
salāmun ʿalaykum.

Welcome them to your home and make them
comfortable.

Speak in a soft voice instead of shouting.

Offer the guests something to eat and drink.

Sit and talk with the guests. Don’t leave them alone.
___________________________
___________________________
___________________________
___________________________
___________________________
ACTIVITY
You have been told by your
parents that you are going to
have guests at your place
tomorrow. How will you
prepare for their arrival?
52
Remember that guests are a blessing from Allāh (SWT).
When they arrive, they bring with them blessings and joy.
When they leave, Allāh (SWT) causes sorrow and hardships
to leave our home as well.
LESSON 4 - HOSPITALITY IN ISLAM
AKHLĀQ
IMĀM ʿALĪ (A) AND HIS GUESTS
DID YOU KNOW?
A father and a son were once guests of Imām ʿAlī (A). As they arrived, Imām (A)
received them warmly and arranged for their comfortable accommodation. Imām
(A) sat with them, engaging them in friendly conversation. When it was time for a
meal, Imām (A) served them with good food.
After the meal, Qambar, Imām's servant, brought a basin and a jug full of water
for washing the guests' hands. Imām (A) took the pitcher himself and asked the
father to extend his hands so that he would pour the water.
"How is it possible that my Imām washes my hands? It should be me
pouring water for you to wash your hands" the guest said.
Imām ʿAlī (A) said: “Here is your brother in faith, eager to serve his brother and
to earn the pleasure of Allāh. Why do you prevent him?”
The guest was still hesitant, so Imām said: “As your Imām, I request that you
allow me the honour of this service.”
When the guest agreed, Imām (A) said: “Let your hands be washed thoroughly.
Do not wash your hands quickly, thinking that I should be relieved of this duty.”
When it was the son's turn, Imām instructed his own son to hold the water jug
and wash the guest's hands. Imām said to the guest’s son:
A guest arrived at Imām
Muḥammad
al-Jawād’s
house in the middle of the
night. The Imām asked if
he would like to eat. The
guest said he did not want
to
inconvenience
the
family so he would go to
sleep and eat the next day.
The Imām said, “Guests
don’t sleep hungry at our
place.” He woke up his
maid and asked her to
make bread whilst he lit
the fire for the oven. She
said, “Son of Allāh's
Messenger, I will light it
myself.” “No” said the
Imām, “I also want to take
some part in serving the
guest.”
“I washed your father's hands. My son washed your hands. If your father had
not been my guest today, I would have washed your hands myself. But Allāh
loves to see that when a father and a son are present in a place, the father
enjoys a privilege and a priority over the son.”
KEY POINTS
1. Guests are a blessing from
Allāh (SWT). They bring
happiness to our house. We
should always be welcoming
and polite to guests, make
them comfortable, and serve
them.
IN SUMMARY
1.
How should we behave when we are guests at someone’s house?
2.
How should we treat guests who come to our house?
3.
What can we do to make our guests comfortable?
4.
What can we learn from the story above?
AKHLĀQ
LESSON 4 - HOSPITALITY IN ISLAM
2. When we are guests at
someone’s house, we should
be well behaved and not
become a burden on them.
We should be helpful to our
host.
53
08
LEARNING OBJECTIVES
1. Understand the concept of
hypocrisy
2. Understand how we can
overcome hypocrisy
MY NOTES
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
HYPOCRISY
WHAT IS HYPOCRISY?
Hypocrisy refers to being “two-faced”. Hypocrites says one thing but believe
something else. They may pretend to be our friend but have no intention of
having a friendship with us. Similarly, they may pretend to be believers but not
truly believe in their hearts.
Allāh (SWT) describes the hypocrites as follows:
ِ ‫ي ُقولُو َن بِأَل‬
ِ ِ‫ْسنَت‬
‫س فِي قُلُوبِ ِه ْم‬
‫ي‬
‫ل‬
‫ا‬
‫م‬
‫م‬
‫ه‬
َ
ْ
َ
َ
ْ
َ
They say with their tongues what is not in their hearts… [48:11]
In Arabic, hypocrisy is called nifāq,
and a hypocrite is called a munāfiq.
Nifāq can have many different forms
and degrees. It may be verbal or
show in a person’s behaviour. An
example of verbal nifāq is when a
person praises and flatters someone,
but speaks negatively about him in
his absence. The munāfiq did not
truly mean all the nice things he/she
said.
Nifāq in behaviour is when, for example, a person behaves like a very good
Muslim when he/she is in front of Muslims, or in the mosque. However, when he/
she is in the presence of non-Muslims, he/she behaves like a non-Muslim.
Imām Jaʿfar al-Sadiq (A) said:
"One who meets Muslims with a double face and a double tongue, on the
Day of Judgement he will come with two tongues of fire."
Q: What are the qualities of a munāfiq?
Rasūl Allāh (S) said:
“A hypocrite is someone who has the following three qualities, even if he fasts
and offers prayers and thinks that he is a Muslim:
 When he is trusted, he is dishonest
ACTIVITY
Read verses [3:1-4] with the
translation. What is Allāh
(SWT) telling us about
hypocrites?
54
 When he talks, he lies, and
 When he makes a promise, he breaks it.”
LESSON 8 - HYPOCRISY
AKHLĀQ
HOW CAN WE OVERCOME HYPOCRISY?
DID YOU KNOW?
Allāh (SWT) says in the Qurʾān
ِ ‫إِ َّن الْمنَافِ ِق‬
ِ َ‫الدر ِك ْاِلَس َف ِل ِمن النَّا ِر ولَن تَ ِج َد لَ ُهم ن‬
‫ص ًيرا‬
ْ
ْ َّ ‫ين في‬
ْ َ
ْ
َ ُ
َ
ِ َّ
‫ص ُموا بِاللَّ ِه‬
ْ ‫ين تَابُوا َوأ‬
َ َ‫َصلَ ُحوا َوا ْعت‬
َ ‫إََِّّل الذ‬
ِِ
‫ين‬
َ ِ‫صوا ِدينَ ُه ْم لِلَّ ِه فَأُوَٰلَئ‬
ُ َ‫َوأَ ْخل‬
َ ‫ك َم َع ال ُْم ْؤمن‬
ِ
ِ َ ‫وسو‬
ِِ
‫يما‬
ْ ‫ين أ‬
َْ َ
ً ‫َج ًرا َعظ‬
َ ‫ف يُ ْؤت اللَّهُ ال ُْم ْؤمن‬
Indeed the hypocrites will be in the lowest level of the Fire (hell), and you will
never find any helper for them, except for those who repent and reform, and hold
fast to Allāh and dedicate their religion [exclusively] to Allāh. Those are with the
faithful, and soon Allāh will give the faithful a great reward. [4: 145 - 146[
Sūrat al-Munāfiqun (The
Hypocrites) is chapter 63 of
the Holy Qurʾān. It talks
about the hypocrites at the
time of Rasūl Allāh (S).
MY NOTES
___________________________
___________________________
___________________________
According to this verse, there are four necessary conditions for leaving hypocrisy
and repenting for it:
1. Sincere repentance - asking Allāh (SWT) for forgiveness and promising not to
repeat the mistake again.
___________________________
___________________________
___________________________
2. Reform - there should be a change in thought and behaviour to reflect
sincerity.
___________________________
3. Developing a close attachment with Allāh (SWT). This can be done by
constantly remembering Allāh (SWT) and ensuring that all our deeds are for His
pleasure.
___________________________
4. Devoting religion only for Allāh (SWT). This means that one should not be
devoted to anyone or anything except Allāh (SWT).
___________________________
___________________________
KEY POINTS
1. In Arabic, hypocrisy is
called nifāq, and a hypocrite
is a munāfiq.
IN SUMMARY
1.
What is the meaning of nifāq? Who is a munāfiq?
2.
Which chapter in the Qurʾān is titled The Hypocrites?
3.
What are the qualities of a hypocrite?
4.
According to the Qurʾān, what is the punishment for hypocrisy?
5.
How can we overcome hypocrisy?
AKHLĀQ
LESSON 8 - HYPOCRISY
2. Chapter 63 of the Qurʾān is
called Sūrat al-Munāfiqūn
(The Hypocrites).
3. Hypocrisy is a major sin in
Islam, and the hypocrites will
be punished in Hellfire,
unless they repent sincerely
and reform themselves.
55
05
LEARNING OBJECTIVES
1. What is the Islamic
perspective on leadership?
2. How should a leader
behave with those who are
under him/her?
MY NOTES
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
LEADERSHIP IN ISLAM
ISLAMIC PERSPECTIVE ON LEADERSHIP
Leadership in Arabic is called riyāsah and love for leadership is therefore called
ḥubb al-riyāsah.
In one tradition, Rasūl Allāh (S) said that disobedience to Allāh (SWT) starts with
the love of one of six things, including the love of the world, the love of fame and
the love of leadership.
Leadership usually involves a lot of difficulty and hard work. Yet people love it
because it gives them attention and praise from others. It may also bring business
opportunities and the means to make lots of money. Sometimes a leader may
have the illusion that all the praise from those whom he leads is sincere. Usually it
is only flattery and quickly turns to criticism if the leader fails to give them what
they want.
A true believer is quite happy to remain unknown, because he or she seeks
comfort and security from Allāh (SWT) only. If he or she does take up positions of
authority, it is only out of a sense of duty and to guide and serve the community.
There is no greed or competition against others to get votes and to prove that one
is better than others.
When they are called upon to serve, the faithful (muʾminīn) will volunteer
themselves and when they are not, they are quite happy working for Allāh (SWT)
behind the scenes.
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
ACTIVITY
List 2 qualities of a good
leader and 2 qualities of a
bad leader. Can you names a
few good leaders?
56
LESSON 5 - LEADERSHIP IN ISLAM
AKHLĀQ
IMPORTANCE OF LEADERSHIP
DID YOU KNOW?
When one becomes a leader, they take on a great responsibility. In the eyes of
Allāh (SWT) they are now held accountable. If the community or society they lead
becomes more corrupt or sinful, they will be questioned about it on the Day of
Judgement. If the leader sleeps with a full stomach while even one of those he
leads sleeps hungry, he is also held accountable. That is why Imām ʿAlī (A) said a
leader is like one who rides on the back of a lion. Others may envy and admire
him but only he knows the danger.
A person who takes up leadership but does not have the courage to speak or
stand for the truth will very easily resort to backbiting, lying, cheating, bribing and
other such sins in order to overcome challenges and keep everyone happy.
Being a leader is not a bad thing. Leadership is commendable and even wājib,
provided we find ways to do it with taqwā (God-consciousness) and sincerity
(ikhlāṣ). If we have the courage to stand up for truth and the sincerity to serve
Allāh (SWT) alone then leadership is in fact even more commendable than other
mustaḥab acts of worship. This is because a worshipper only benefits himself or
herself whereas a leader moulds and changes a society and reforms the whole
community.
We could say that if a person has the right qualities to lead a community (such as
the qualities of taqwā and religious knowledge) and the people are willing to
follow him, then it may even be wājib for him to take up the leadership position
especially if by not doing so, other corrupt individuals will take over and harm the
community or nation.
Imām ʿAlī (A) was a fair and
just leader. One day, Ṭalḥah
and Zubayr (companions of
Rasūl Allāh (A)) came to visit
him at night. Imām (A) was
doing some official work in
the candlelight. He welcomed
them and switched off the
candle, then lit another
candle. The companions were
surprised to see this and
asked Imām (A) why he
changed candles. Imām (A)
replied:
“The first candle was bought
from the treasury. For as
long as I was doing official
work, I used it. Now that I
am doing personal work
(meeting my visitors), I have
switched on the candle
bought from my own
money.”
KEY POINTS
1. Leadership is called riyāsah
in Islam.
IN SUMMARY
1.
Rasūl Allāh (S) said that disobedience to Allāh (SWT) comes from love of six
things. Mention three.
2.
Why is leadership a good quality and very important for a community?
3.
How should a good leader behave?
AKHLĀQ
LESSON 5 - LEADERSHIP IN ISLAM
2.
Leadership
is
very
important as it benefits the
community. However, we
should be careful not to love
leadership so much that it
harms us as well as the
people we lead.
3. We should always lead
with sincerity, kindness and
truth.
57
06
LEARNING OBJECTIVES
perspective on sickness and
disability?
2. What are the main causes
of illness and disability?
MY NOTES
___________________________
___________________________
___________________________
___________________________
SICKNESS AND DISABILITY
ISLAMIC PERSPECTIVE ON SICKNESS AND DISABILITY
One of the most common
causes of illness is often due
to our own actions. Allāh
(SWT) has made the universe
such that every effect has a
cause. Therefore, every illness
has a cause behind it. If we do
not take care of our health,
we will develop an illness. For
example, a person who eats
too much sugar and oily or
fried food may develop
diabetes or heart disease. Similarly, eating food without washing it first may lead
to food poisoning. In such cases, it is not Allāh (SWT) who causes illness. We often
cause it ourselves.
___________________________
Suffering from illness and disability may also be a test from Allāh (SWT). He always
tests the believers. This brings us closer to Him, as we pray to Him for a quick and
complete recovery, and remember His blessings when we are healthy and well.
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
ACTIVITY
Perform a role play in class
to demonstrate what you
would do or how you would
behave when you visit
someone who is ill.
58
‫ت فَ ُه َو يَ ْش ِفي ِن‬
ْ ‫َوإِذَا َم ِر‬
ُ‫ض‬
and when I get sick, it is He (Allāh) who cures me [26:80]
All of Allāh (SWT)’s actions are based on wisdom. He does not do anything without
a reason. Sometimes, we may see a small child suffering from an illness, or see
someone with a disability and think to ourselves: "Why does Allāh do this to
people? What did they do wrong to deserve such suffering?"
There are two ways of looking at such questions. Firstly, when we see people
suffering, we are being given an opportunity to help them. Perhaps they are
suffering because no one is helping them, and not because Allāh (SWT) is making
them suffer.
Secondly, there may be a very good reason for their illness or disability which we
may not be aware of. We may see it as suffering, but in fact it may be beneficial
for that person.
…‫سى أَ ْن تَ ْك َرُهوا َش ْيئًا َويَ ْج َع َل اللَّهُ فِ ِيه َخ ْي ًرا َكثِ ًيرا‬
َ ‫فَ َع‬
maybe you dislike something while Allāh places in it an abundant good. [4:19]
LESSON 6 - SICKNESS AND DISABILITY
AKHLĀQ
SUFFERING BRINGS US CLOSER TO ALLĀH (SWT)
When people enjoy a lot of ease and comfort, they forget Allāh (SWT) and
become lazy and heedless. They begin to think they are powerful and
independent of Allāh (SWT) and don’t need Him. They may even become proud
and arrogant.
ِ
‫استَ غْنَى‬
ْ ُ‫نسا َن لَيَطْغَى أَ ْن َرآه‬
َ ‫َكًلَّ إ َّن ا ِْل‬
Indeed man becomes rebellious when he considers himself without need. [96:6-7]
Illness and disability bring us closer to Allāh (SWT). When we are ill, or anyone
else is very ill, we pray to Allāh (SWT) asking Him to provide healing. Similarly,
when we see a person with disability, we are reminded of Allāh (SWT)’s blessings
on us, for having made us healthy and strong.
Imām al-Ḥusayn (A) once said that if three things were not there, people would
not worship Allāh (SWT): helplessness, sickness and death.
We must remember that disability is not a curse or punishment from Allāh (SWT).
Allāh (SWT) has made everyone different. Some people may have a disability, but
may be very clever and gifted in other ways. Allāh (SWT) has made everyone
special. It is up to us to find our
special talent and work on it to
become successful in life.
DID YOU KNOW?
Usāmah b. Zayd, a
companion of Rasūl Allāh
(S) , fell ill one day so Imām
al-Ḥusayn (A) visited him.
Imām observed him to be
disturbed and in pain, so
he said to him, “Brother,
what causes you such
pain and worry?”
“I am burdened by a debt
of 60,000 dinars.” he
replied. Imām consoled
him by saying, “I take
responsibility of clearing
your debt.”
Usāmah persisted, “I fear I
may die before my debt is
repaid.” Imām said, “Do
not worry! I shall clear
your debt before your
death.” Having said this,
Imām arranged for his debt
to be paid off immediately.
KEY POINTS
1. We suffer from sickness
and disability mostly due to
our own actions. However,
our pain and suffering may
also be a test from Allāh
(SWT), or a punishment for
our sins.
IN SUMMARY
1.
What are the causes of illness and disability?
2.
How does illness and suffering bring us closer to Allāh (SWT)
3.
According to the Qurʾān, Allāh (SWT) cures the sick. Does this mean we should
not go to the doctor and not take any medicine, and just pray to Allāh (SWT) for a
cure?
AKHLĀQ
LESSON 6 - SICKNESS AND DISABILITY
2. Illness and suffering bring
us closer to Allāh (SWT), as
we remember Him and pray
to Him for a cure.
3. Duʿāʾ for cure should be
accompanied by medical
treatment.
59
07
ENVY
LEARNING OBJECTIVES
WHAT IS ENVY?
1. Understand the definition
of envy
Envy is defined as the desire to have for oneself something possessed by someone
else. We have to be careful not to be envious because it would mean that we are
not satisfied with what Allāh (SWT) has given us.
2. Understand the difference
between envy and jealousy
MY NOTES
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
ٍ ‫ض ُك ْم َعلَ َٰى بَ ْع‬
‫ض‬
َ ‫َّل اللَّهُ بِ ِه بَ ْع‬
َ ‫َوََّل تَتَ َمن َّْوا َما فَض‬
ِ ‫ص‬
ِ
ِ ِ ‫صيب ِم َّما ا ْكتَسبوا ولِلن‬
ِ ِ ‫لرج‬
َ‫اسأَلُوا اللَّه‬
ْ ‫س ْب َن َو‬
َ ِّ ‫ل‬
ٌ َ‫ِّساء ن‬
ٌ َ‫ال ن‬
َ َ‫يب م َّما ا ْكت‬
َ َ َُ
ِ ٍ
ِ ِ ْ َ‫ِمن ف‬
ِ
‫يما‬
ْ
ً ‫ضله إِ َّن اللَّهَ َكا َن ب ُك ِّل َش ْيء َعل‬
"And do not be envious of those things which Allāh has given as gifts more freely
to some of you than to others; for men shall have of what they earn, and women
will have of what they earn: But ask Allāh for his bounty. For Allāh has full
knowledge over all things." [4:32]
There are three kinds of people in this world:
The first group of people do not pay much attention to the fact that someone is
doing better than them or has more than them. They just carry on with their own
lives.
___________________________
___________________________
The second group of people are those who - when they see other people doing
well - work harder to achieve success like their friends. This is a good attitude to
have.
___________________________
___________________________
The third group of people are those who are never happy with what they have,
and always want what others have. This is called envy, and can easily develop into
jealousy.
___________________________
___________________________
___________________________
___________________________
ACTIVITY
Draw a picture showing a
jealous person. What is this
person thinking?
60
LESSON 7 - ENVY
AKHLĀQ
WHAT IS THE DIFFERENCE BETWEEN ENVY AND JEALOUSY?
Although jealousy and envy are often used together, there is a difference
between the two.
Envy means to crave someone else's position, or want what others have. For
example, when envious people see a rich person, they don’t feel happy with what
they have and want to be rich like the rich person. Similarly, when they see a
clever student, they are not happy with their own ability and talents, and want to
be as clever as the other person.
Envy can easily develop into jealousy. A jealous person not only wants to have
what others have, but also wishes that others don’t have it, or it is taken away
from them. They cannot feel happy for others when they see them succeed.
There once was a man who had a farm. His neighbour also had a farm. One day
the man saw his neighbour milking a beautiful cow. The cow was giving plenty of
milk, and the milk was sweet and delicious. The man did not like it and felt very
angry that his neighbour should have such a good cow.
Then Shayṭān came to the man and asked him what the problem was. The man
pointed to the cow and said "Look, what a wonderful cow my neighbour has."
Shayṭān replied, "Is that all, I will give you ten cows like that."
DID YOU KNOW?
One of the miracles of Nabī
ʿĪsā (A) was walking on water.
One day, he was travelling
with a companion when they
came across a river. Nabī ʿĪsā
(A) recited the Name of Allāh
(SWT) and started walking on
the water. His companion
also recited that Name of
Allāh (SWT) and started
walking on the water. He
became envious of Nabī ʿĪsā
(A) and thought to himself,
‘There is no difference
between me and ʿĪsā (A). We
can both take Allāh’s Name
and walk on water’. As soon
as he thought this, he fell into
the water, and cried out to
Nabī ʿĪsā (A) to save him.
The man answered "I don't want
even one cow like that, I just
don't want my neighbour to
have it!"
This story shows the effect
jealousy can have on us.
KEY POINTS
1. Envy is not a good quality
because
it
makes
us
dissatisfied with what Allāh
(SWT) has given us, and
makes us want what other
have.
2. Envy can easily turn into
jealousy, where we not only
wish to have what others
have got, but we also wish
that they no longer have it.
IN SUMMARY
1.
What is envy?
2.
How is it different from jealousy?
3.
Why is envy not a good quality?
4.
What does the Qurʾān say about those who are envious of others?
AKHLĀQ
LESSON 7 - ENVY
3. We should feel happy
when we see others succeed,
and work harder so that we
are successful too.
61
09
LEARNING OBJECTIVES
1.What is ṣilat al-raḥim?
2.What are the benefits of
ṣilat al-raḥim?
3.How do we practice silat alraḥim?
MY NOTES
___________________________
___________________________
ṢILAT AL-RAḤIM
WHAT IS ṢILAT AL-RAḤIM?
ِ
ِ َّ‫واتَّ ُقوا اللَّهَ ال‬
‫ام‬
‫ت‬
‫ت‬
‫ي‬
‫ذ‬
َ
َ
َ ‫ساءَلُو َن بِه َواِلَ ْر َح‬
َ
َ
..and be careful of your duty to Allāh, by Whom you demand one of another (your
rights), and (to) the ties of relationship [4:1]
The word “raḥm” in Arabic refers to
one’s blood relatives.
Ṣilat al-raḥim means to maintain
cordial relations with one’s blood
relatives. This is wājib on all Muslims,
even if their blood relatives do not
reciprocate (i.e. even if they do not
keep relations with you in return).
___________________________
___________________________
Qaṭʿ al-raḥim, on the other hand, means to cut relations and ties with one’s blood
relatives. This is one of the greatest sins in Islam. The Qurʾān curses people who
"cut what Allāh (SWT) has ordered to join", meaning those who don’t maintain
good relations with their relatives. That is why Imām al-Ṣādiq (A) said:
"Beware of cutting off relations (with your blood relatives) because I have
found them cursed thrice in the Qurʾān."
___________________________
A man once approached Rasūl Allāh (S) and asked:
___________________________
___________________________
___________________________
"What is the worst deed in the eyes of Allāh?"
___________________________
Rasūl Allāh (S) replied: "To associate partners to Allāh."
___________________________
Then the man asked: "After this, what is the worst sin?"
___________________________
Rasūl Allāh (S) said: "To cut ties with relatives."
___________________________
"And after that?" asked the man again.
___________________________
Rasūl Allāh (S) said: "To tell others to do evil and to forbid them from doing
good."
ACTIVITY
Recite verses [47: 22-23]
with translation. What is
Allāh (SWT) telling us in
these verses? What is the
name of this sūrah?
62
People tend to behave graciously towards their wealthy relatives and avoid the
poor ones. Islam does not differentiate between the rich and the poor relatives.
What is important is the closeness of relationship. The more closely a person is
related to you, the more important and necessary it is to fulfil his or her rights.
LESSON 9 - ṢILAT AL-RAḤIM
AKHLĀQ
Imām Jaʿfar al-Ṣādiq (A) has said:
"Show ṣilat al-raḥim towards your relatives and the near ones even if it is
just by offering a glass of water to them."
HOW DO WE PRACTICE ṢILAT AL-RAḤIM?
Part of ṣilat al-raḥim is also to help our relatives when they face difficulties. This
may be giving them a loan, helping them find jobs, advising them in matters of
religion, and so on.
The simplest kind of silat al-raḥim may be calling them to say salām or even
conveying our salām to them through someone. The least act of silat al-raḥim is
to pray for our relatives.
If our relatives approach us for help and we are able to assist, it becomes wājib
on us to do so. Even if we are not approached directly but come to know that a
relative is in difficulty, we must help them. If we fail to do so, we would be guilty
of qaṭʿ al-raḥim.
DID YOU KNOW?
Imām Jaʿfar al-Ṣādiq
(A) once told a
companion
called
Maysar, "O Maysar, the time
of your death has arrived
many times but Allāh has
postponed (your death) due
to your kindness to the
relatives and good behaviour
towards them."
MY NOTES
___________________________
___________________________
It is however not wājib for a person to help his poor relative if he is not in a
position to do so. Also, ṣilat al-raḥim is not wājib if it involves an act that is
ḥarām. For example it is not wājib to visit a relative if they don’t observe ḥijāb or
drink alcohol or play music in their homes.
Q: What are the Benefits of Ṣilat al-Raḥim?
___________________________
___________________________
___________________________
Ṣilat al-raḥim has worldly advantages as well as benefits in the Hereafter.
___________________________
Imām al-Ṣādiq (A) has said:
Ṣilat al-raḥim perfects our character. It makes the accounting (Ḥisāb) (of the
Hereafter) easy. It increases a person’s life and delays death, and it increases
sustenance (rizq).
___________________________
Remember, silat al-raḥim is wājib even with non-Muslim relatives.
KEY POINTS
1. Ṣilat al-raḥim means
maintaining good relations
with our relatives. This is
wājib on every Muslim, even
if his/her relatives are nonMuslims, or don’t want to
maintain good relations.
IN SUMMARY
1.
What is the meaning of ṣilat al-raḥim?
2.
What is the meaning of qaṭʿ al-raḥim?
3.
What are the benefits of ṣilat al-raḥim?
4.
What can we do to maintain good relations with our relatives?
AKHLĀQ
___________________________
LESSON 9 - ṢILAT AL-RAḤIM
2. The opposite of silat alraḥim is qata’ al-raḥim, which
means breaking relations
with one’s relatives. This is a
major sin.
63
10
THE MUSLIM UMMAH
LEARNING OBJECTIVES
OUR RELATIONSHIP WITH OTHER MUSLIMS
1. What does the
“ummah” mean?
Muslim unity is one of the goals of Muslim society (ummah) and is an obligation
upon all Muslims, both individually and collectively. Allāh (SWT) says in the
Qurʿān:
word
2. What does the Qurʾān say
about the ummah?
3. How can we maintain unity
amongst Muslims?
MY NOTES
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
ACTIVITY
In small groups, think of 2
reasons why Muslims are not
united, and 2 ways in which
you can promote unity.
64
ِ ‫وإِ َّن َٰه ِذهِ أ َُّمت ُكم أ َُّمةً و‬
ِ ‫اح َد ًة وأَنَا ربُّ ُكم فَاتَّ ُق‬
‫ون‬
َ َ
ْ َ َ
َ ْ ُ
“Verily this (your nation) is one nation, and I am your Lord, so uphold your duty to
Me.” (23:52)
Rasūl Allāh (S) always insisted on unity between Muslims. He referred to the
Muslims as his ummah. He used to say:
“Whoever does not care about the affairs of the Muslims is not one of
them”
“Whoever hears a man calling 'O Muslims!' and does not respond is not a
Muslim.”
Rasūl Allāh (S) used the example of
the human body to describe the
Muslim ummah - if one part suffers,
the entire body will suffer.
Similarly, if one group of Muslims is
in trouble, all Muslims will feel the
effects.
One of Rasūl Allāh (SWT)’s greatest
achievements was to unite
hundreds of tribes throughout
Arabia into a single powerful nation.
Allāh (SWT) reminds the Muslims in the Qurʾān:
ِ َ‫وا ْعت‬
‫ص ُموا بِ َح ْب ِل اللَّ ِه َج ِم ًيعا َوََّل تَ َف َّرقُوا‬
َ
ِ َ ‫واذْ ُكروا نِعم‬
َْ ُ َ
ً‫ت اللَّه َعلَْي ُك ْم إِ ْذ ُك ْنتُ ْم أَ ْع َداء‬
... ‫َصبَ ْحتُ ْم بِنِ ْع َمتِ ِه إِ ْخ َوانًا‬
َ َّ‫فَأَل‬
ْ ‫ف بَ ْي َن قُلُوبِ ُك ْم فَأ‬
Hold fast, all together, to Allāh’s rope, and do not be divided. And remember
Allāh’s blessing upon you when you were
enemies, then He brought your hearts together,
so you became brothers with His blessing... [3:103]
LESSON 10 - THE MUSLIM UMMAH
AKHLĀQ
HOW DO WE MAINTAIN UNITY AMONG MUSLIMS?
DID YOU KNOW?
We must first understand why we are all different. Allāh (SWT) says in the Qurʾān:
‫َّاس إِنَّا َخلَ ْقنَا ُك ْم ِم ْن ذَ َك ٍر َوأُنْ ثَ َٰى َو َج َعلْنَا ُك ْم ُشعُوبًا َوقَ بَائِ َل‬
ُ ‫يَا أَيُّ َها الن‬
... ‫لِتَ َع َارفُوا إِ َّن أَ ْك َرَم ُك ْم ِع ْن َد اللَّ ِه أَتْ َقا ُك ْم‬
O mankind! Indeed We created you male and female, and made you nations and
tribes, so that you may identify yourselves with one another. Indeed the best of
you in the sight of Allāh is the one with the most taqwa… [49:13]
This verse tells us that Allāh (SWT) has created us in different races and cultures
so that we get to know each other and benefit from our diversity. We shouldn’t
think therefore that any one tribe is better than another, such as Arabs being
better than non-Arabs. The best in the eyes of Allāh (SWT) is the one who is the
most pious.
Allāh (SWT) has made seven
rights wājib upon a muʾmin
towards another muʾmin: To
respect him, love him in his
heart, share with him in his
property, consider backbiting
against him unlawful, visit
him in his illness, escort his
coffin, and say nothing but
good about him after his
death.
One of the main reasons for disunity among Muslims is as a result of differences
in thought and belief. Allāh (SWT) tells us in the Qurʾān:
ِ َ‫ْح ْكم ِة والْمو ِعظ‬
ِ ‫ك بِال‬
ِ ِ‫ا ْدعُ إِلَ َٰى َسب‬
‫سنَ ِة‬
‫ْح‬
‫ل‬
‫ا‬
‫ة‬
َ ِّ‫يل َرب‬
َ
ْ
َ
َ
َ
َ
ِ ‫ادلْهم بِالَّتِي‬
ِ ‫وج‬
... ‫س ُن‬
‫َح‬
‫أ‬
‫ي‬
‫ه‬
ُ
ْ
ََ
ْ
َ َ
Invite the way of with wisdom and good advice and dispute them in a manner that
is best… [16:125]
If we follow this advice and are polite to each other, we will remain united. Islam
does not allow us to insult other Muslims just because some of their beliefs are
different from ours.
KEY POINTS
1. The word ummah refers to
the community of Muslims.
Rasūl Allāh (S) regularly used
this word to refer to his
community.
IN SUMMARY
1.
According to the Qurʾān, what does the word ummah mean?
2.
Why has Allāh (SWT) created us in different colours and races?
3.
Why is it important for Muslims to remain united?
4.
How can we promote unity among Muslims?
AKHLĀQ
LESSON 10 - THE MUSLIM UMMAH
2. In the Qurʾān, Allāh (SWT)
tells the believers that they
all belong to one united
community, so they should
remain united.
3. We can promote unity by
respecting each other and
being helpful to each other.
65
11
LEARNING OBJECTIVES
1. Why is it important to care
for the orphans?
2. What does the Qurʾān say
about caring for the orphans?
MY NOTES
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
CARING FOR ORPHANS
CARING FOR ORPHANS
Orphans are children who have lost one or both parents. Islam places a lot of
importance on caring for the orphans. Allāh (SWT) says in the Qurʾān:
ِ‫َّلَ تَ ْعبُ ُدو َن إَِّلَّ اللَّهَ َوبِال َْوالِ َديْ ِن إ‬
‫سانًا‬
‫ح‬
ْ
َ
ِ‫و‬
ِ ‫ساكِين َوقُولُوا لِلن‬
ْ
… ِ‫َّاس ُح ْسنًا‬
‫ْم‬
‫ل‬
‫ا‬
‫و‬
‫ى‬
‫ام‬
‫ت‬
‫ْي‬
‫ل‬
‫ا‬
‫و‬
‫ى‬
‫ب‬
‫ر‬
‫ق‬
‫ل‬
‫ا‬
‫ي‬
‫ذ‬
ُ
َ
َ
َ
َ
ْ
َ
َ
َ
َ
َ
… Worship no one but Allāh, do good to parents, relatives, orphans, and the poor,
and speak kindly to people… [2:83]
ِ
ِ ِ
ِ
‫ين‬
َ َ‫يَ ْسأَلُون‬
َ ِ‫ك َماذَا يُنف ُقو َن قُ ْل َما أَن َف ْقتُ ْم م ْن َخ ْي ٍر فَلل َْوال َديْ ِن َواِلَق َْرب‬
ِ‫يل وما تَ ْفعلُوا ِمن َخي ٍر فَِإ َّن اللَّه بِ ِه َعل‬
ِ‫والْيتَامى والْمساك‬
ِ‫السب‬
ِ
ِ
ِ
‫يم‬
‫ن‬
‫اب‬
‫و‬
‫ن‬
‫ي‬
َّ
َ
ْ
ْ
َ
ْ
َ
ٌ
َ
َ
ََ َ َ َ َ
They ask you as to what they should spend. Say, ‘Whatever wealth you spend, let it
be for parents, relatives, orphans, the poor, and the traveller (in need).’ And
whatever good you do, Allāh indeed knows it. [2:215]
ِ
.‫السائِ َل فًَلَ تَ ْن َه ْر‬
َّ ‫ َوأ ََّما‬.‫يم فًَلَ تَ ْق َه ْر‬
َ ‫فَأ ََّما الْيَت‬
‫ِّث‬
ْ ‫ك فَ َحد‬
َ ِّ‫َوأ ََّما بِنِ ْع َم ِة َرب‬
So as for the orphan, do not oppress him; and as for the beggar, do not scold him;
and as for your Lord’s blessing, proclaim it! [93:9-11]
"In Paradise there is a place called Dār al-farḥ (The Abode of Joy) – none
shall enter it except one who brings joy to the orphans of the believers."
___________________________
___________________________
___________________________
ACTIVITY
Recite verses [107: 1-3] and
read their translation. What
is Allāh (SWT) teaching us in
these verses?
66
LESSON 11 - CARING FOR ORPHANS
AKHLĀQ
THE IMPORTANCE OF CARING FOR ORPHANS
In his will Imām ʿAlī (A) said:
"Allāh, Allāh (i.e. I remind you of Allāh’s command) concerning the
orphans. That they should never be hungry or lost while you are present. For I
heard Rasūl Allāh say: ‘One who supports an orphan until his needs are met,
Allāh, the Mighty and Glorious, makes Jannah wājib on him because of that;
just like He makes hellfire wājib on one who consumes the property of orphans."
Imām ʿAlī (A) also said:
"If any believing man or woman places their hand on the head of an
orphan, out of mercy for them, Allāh would write for them a good deed for
every hair that their hand passes through."
“When an orphan cries the Heaven shakes,
then Allāh says, ‘O Angels, Is this the same orphan whose father has been
buried in the earth?’
The Angels reply, ‘(O Allāh) you are the all-knowing.’
Then Allāh says, ‘O My Angels, bear witness that whoever consoles this orphan
and makes him/her happy, I will make him/her happy on the day of Qiyāmah.’”
Taking care of orphans very important in Islam. Taking away the property of an
orphan unjustly is considered a major sin.
We can care for orphans by providing them with food and shelter, and taking care
of their property until they are old enough to become independent in life. We can
also donate to charities that support orphans. If we cannot afford to help orphans
financially, we can volunteer our time at orphanages or help raise funds for them.
DID YOU KNOW?
When Rasūl Allāh (S) went on
Miʿrāj, he saw a group of
people who had fire coming
out of their bodies. He asked
Jibrāʾīl (A) who these people
were, and why they were
being punished in this way.
Jibrāʾīl (A) replied, "They are
those who used to take away
the property of the orphans."
MY NOTES
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
KEY POINTS
1. Allāh (SWT) teaches us in
the Qurʾān to be kind to the
orphans, and take care of
them.
2. Taking away the property
of an orphan unjustly is
considered a major sin in
Islam.
IN SUMMARY
1.
What does Allāh (SWT) command us to do with regards to the orphans?
2.
What did the Maʿṣūmīn (A) advise us regarding caring for orphans?
3.
What can we do to help orphans?
AKHLĀQ
LESSON 11 - CARING FOR ORPHANS
3. Whoever is kind to the
orphans will be rewarded
with a special place in
Jannah.
67
12
LEARNING OBJECTIVES
1. What is self accounting?
2. Why is self accounting and
self criticism necessary?
3. How should we carry out
self accounting and criticism?
MY NOTES
SELF-ACCOUNTING
WHY IS SELF-ACCOUNTING NECESSARY?
Rasūl Allāh (S) was once travelling with his followers when he stopped at a desert
where there was nothing growing. Rasūl Allāh (S) asked his followers to go and
collect wood. They replied that it was a desert – there was only sand around and it
was not possible to find any wood in such a place. Rasūl Allāh (S) however insisted
that they try and find some.
So off they went in search of wood. After a while, they started returning with
whatever wood they could find, and placed it in a heap. Soon, there was a very
large pile of wood and twigs.
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
ACTIVITY
Spend 5 minutes in silence
and think about what you
did yesterday. If you
remember any sins you may
have committed, ask Allāh
(SWT) to forgive you.
68
Rasūl Allāh (S) used this as a practical lesson and told them that sins are like these
twigs that we do not notice at first. When we look at our lives it seems as if we
haven’t committed many sins. It is only by searching our hearts carefully that we
can recollect them all and ask Allāh (SWT) to forgive us. What Rasūl Allāh (S) was
teaching them, was the importance and art of muḥāsabah – which means ‘selfaccounting’ in Arabic.
Is it not better to self-account and find all our ‘little’ sins now while we can still ask
Allāh (SWT) for forgiveness, rather than on the Day of Judgement when it will be
too late?
ِ ‫وإِ ْن تُب ُدوا ما فِي أَنْ ُف ِس ُكم أَو تُ ْخ ُفوهُ يح‬
ُ‫اس ْب ُك ْم بِ ِه اللَّه‬
َُ
ْ ْ
َ ْ َ
...and whether you disclose what is in your hearts or hide it, Allāh will bring you to
account for it. [2:284]
LESSON 12 - SELF-ACCOUNTING
AKHLĀQ
HOW SHOULD WE PERFORM SELF-ACCOUNTING?
Muḥāsabah can be done at any time of the day. However, it is best to do it at the
end of the day. We should spend a little time every day at bedtime or after our
last ṣalāh (ʿishāʾ) to think about all our actions that day. We should think of all the
sins we may have committed on that day, and ask Allāh (SWT) to forgive us. We
should also make it a point not to repeat the same mistakes in the future. If we
have not committed any sins that day, we should thank Allāh (SWT) for protecting
us from Shayṭān.
Imām Mūsā al-Kāẓim (A) has said:
ِ ‫لَيس ِمنَّا من لَم يح‬
.ً‫سهُ ُك َّل يَ ْوٍم َم َّرة‬
‫ف‬
‫ن‬
‫ب‬
‫اس‬
ْ
َ
َُ ْ َْ َ ْ
ْ
َ
He who does not take account of him own soul once every day is not one of us.
Allāh (SWT) takes pride in being the most Merciful and Forgiving and He assures
us that if we commit a sin and then ask for forgiveness, He will most definitely
forgive us.
ِ َ‫والَّ ِذين إِذَا فَ علُوا ف‬
‫س ُه ْم‬
‫ف‬
‫َن‬
‫أ‬
‫وا‬
‫م‬
‫ل‬
‫ظ‬
‫َو‬
‫أ‬
‫ة‬
‫ش‬
‫اح‬
َ
َ
ُ
ً
ْ
َ
َ
ْ
ُ
َ َ
َ
ُّ ‫استَ غْ َف ُروا لِ ُذنُوبِ ِه ْم َوَم ْن يَغْ ِف ُر‬
ُ‫وب إَِّلَّ اللَّه‬
ْ َ‫ذَ َك ُروا اللَّهَ ف‬
َ ُ‫الذن‬
ِ ‫ولَم ي‬
‫ص ُّروا َعلَى َما فَ َعلُوا َو ُه ْم يَ ْعلَ ُمو َن‬
ُْ َ
And those who, when they commit an indecent act or wrong themselves,
remember Allāh, and beg for forgiveness of their sins - and who forgives sins
except Allāh? and [those] who do not persist in what they have committed while
they know (He forgives them). [3:135]
DID YOU KNOW?
Muḥāsabah is closely
associated
with
murāqabah, which means
‘to be watchful’ over our
actions at all times. If we
practice murāqabah, we
will not commit sins
intentionally, because we
will always be aware of our
actions
and
their
consequences.
MY NOTES
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
KEY POINTS
1. Self accounting is called
muḥāsabah in Arabic. It
means accounting for our
actions every day.
IN SUMMARY
1.
What is muḥāsabah?
2.
Why is it necessary to account for our deeds every day?
3.
How can we carry out self accounting?
4.
What should we do if we realise we have committed a sin?
5.
What should we do if we have not sinned that day?
AKHLĀQ
LESSON 12 - SELF-ACCOUNTING
2.
Self
accounting
is
necessary at the end of each
day, because it gives us an
opportunity to repent for our
sins and better ourselves by
not repeating the same
mistakes in the future.
69
13
LEARNING OBJECTIVES
perspective on charity?
2. What are the benefits of
giving in charity?
MY NOTES
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
CHARITY IN ISLAM
ISLAMIC PERSPECTIVE ON CHARITY
Allāh (SWT) commands us to give regularly in charity out of what He has given us.
He also reminds us that what we give others is from Allāh (SWT), so He is in fact
the real Giver. He is only giving it to others through us so that we may have an
opportunity to do good and to purify ourselves:
ِ ‫يا أَيُّها الَّ ِذين آمنُوا أ‬
‫َنف ُقوا ِم َّما َرَزقْنَا ُك ْم ِم ْن قَ ْب ِل أَ ْن يَأْتِ َي يَ ْوٌم َّلَ بَ ْي ٌع‬
َ َ
َ َ
‫اعةٌ َوالْ َكافِ ُرو َن ُه ْم الظَّالِ ُمو َن‬
َ ‫فِ ِيه َوَّلَ ُخلَّةٌ َوَّلَ َش َف‬
O you who have faith! Spend out of what We have provided you before there
comes a day on which there will be no bargaining, neither friendship, nor
intercession. And the faithless—they are the wrongdoers. [2:254]
Allāh (SWT) also reminds us that we do not lose out when we are charitable to
others. It is only we who benefit because whatever we give in Allāh (SWT)’s way
will be given back to us in one way or another.
‫َوَما تُ ْن ِف ُقوا ِم ْن َخ ْي ٍر فَِِلَنْ ُف ِس ُك ْم َوَما تُ ْن ِف ُقو َن إََِّّل ابْتِغَاءَ َو ْج ِه اللَّ ِه‬
َّ ‫َوَما تُ ْن ِف ُقوا ِم ْن َخ ْي ٍر يُ َو‬
‫ف إِلَْي ُك ْم َوأَنْ تُ ْم ََّل تُظْلَ ُمو َن‬
And whatever wealth you spend, it is for your own benefit, as you do not spend but
to seek Allāh’s pleasure, and whatever wealth you spend will be repaid to you in
full, and you will not be wronged. [2:272]
___________________________
___________________________
ACTIVITY
Discuss
this
thought
provoking ḥadīth of Imām
ʿAlī (A) in groups:
"The land on the Day of Judgement will be (hot like) fire except for the
shade of a muʾmin (faithful Muslim). If he or she gives charity, it will shade
him or her."
Imām ʿAli (A) said:
‘Blessed is one who gives out his
excess wealth but withholds his
excess speech."
"You are in greater need to
give what you have earned
than the needy person who
agrees to take and receive
your charity and wealth."
What is the Imām teaching
us in this ḥadīth ?
70
LESSON 13 - CHARITY IN ISLAM
AKHLĀQ
WHAT WE GIVE AWAY WILL BENEFIT US IN THE HEREAFTER
If we hoard our wealth and just keep it for ourselves, it will be of no use to us
after we die. On the other hand, if we give in the name of Allāh (SWT) and for His
sake, He will give it back to us in the Hereafter, so we will continue benefitting
from it even after death.
ِ
ِ
ِ َّ
ٍ ِ
‫َج َرُه ْم‬
ْ ‫صبَ ُروا أ‬
َ ‫ين‬
َ ‫َما ع ْن َد ُك ْم يَن َف ُد َوَما ع ْن َد اللَّه بَاق َولَنَ ْج ِزيَ َّن الذ‬
‫س ِن َما َكانُوا يَ ْع َملُو َن‬
ْ ‫بِأ‬
َ ‫َح‬
That which is with you will be spent but what is with Allāh shall last, and We will
surely pay the patient their reward by the best of what they used to do. [16:96]
“You have nothing to benefit from your worldly life except what you
spend of it for your Hereafter.”
“Whatever extra you have, send it forward (for yourself in the Hereafter)
and do not delay….”
Rasūl Allāh (S) once asked his companions, “Who amongst you loves the wealth
of his heirs (those who will inherit from you) more than his own wealth?”
The companions said, “None of us. We all love our own wealth.” So Rasūl
Allāh (S) said, “Then know, your wealth is what you send forward (for
yourself through charity) and the wealth of your heirs is what you keep (because
that will be left behind when you die and taken by them).”
ʿĀʾishah, one of the wives of Rasūl Allāh (S) narrates: “We once slaughtered a
sheep and gave it in charity. Then Rasūl Allāh (S) asked, ‘What is left of it?’ and I
(ʿĀʾishah) said, “Nothing is left except a shoulder piece.” Rasūl Allāh (S) said, “All
of it is left except the shoulder piece.” This means that whatever we give in
charity is in fact left for us to benefit from in the Hereafter.
DID YOU KNOW?
One day, Imām al-Ṣādiq (A)
asked one of his sons
Muḥammad, “How much
have you saved?” He replied:
“40 dinars.” The Imām said,
“Give it in charity.” His son
replied, “This is all I have. If I
give it in charity I will have
nothing left.” Imām insisted:
“Give it in charity and Allāh
will reward you. Do you not
know that for everything
there is a key, and the key to
sustenance
is
charity?”
Muḥammad gave the 40
dinars in charity. Hardly ten
days had passed when 4,000
dinars was presented to the
Imām. Turning to his son
Muḥammad, he said: “My
Son! We gave 40 dinars in the
path of Allāh and He gave us
4,000 dinars.”
KEY POINTS
1. When we give in charity,
we are simply sharing what
Allāh (SWT) has given us.
2. Whatever we give in the
way of Allāh (SWT) will come
back to us in one way or
another
IN SUMMARY
1.
Why is charity very important in Islam?
2.
How will giving in charity benefit us in this world?
3.
How will giving in charity benefit us in the Hereafter?
4.
“What we give away in charity benefits us more than what we keep for
ourselves.” What does this statement mean?
AKHLĀQ
LESSON 13 - CHARITY IN ISLAM
3. Whatever we spend in
Allāh (SWT)’s way will benefit
us in the Hereafter. Whatever
we hoard for ourselves will
not benefit us after death.
71
TĀRĪKH
What is Tārīkh?
Tārīkh is an Arabic word meaning history. In this chapter, we will specifically look at the history of Islam. This
dates back to the very beginning of creation. Our journey into Islamic history will take us through the creation of
the universe, the creation of Nabī Ādam (A) (the first man), the anbiyāʾ of Allāh (SWT), the sīrah of the Holy
Prophet (S), the lives of the Maʿṣūmīn (A), and Islam today.
Qiṣaṣ al-Anbiyāʾ
This part looks at the stories of the Prophets before Rasūl Allāh (S). Qiṣaṣ is an Arabic word. It means stories.
Anbiyāʾ is the plural of Nabī, meaning “prophets”.
Rasūl Allāh (S)
This part looks at the sīrah of Rasūl Allāh, meaning “the life of Prophet Muḥammad (S)”.
The Maʿṣūmīn (A)
In this part, we study the lives of Sayyidah Fātiḥah (A) and the Aʾimmah (A). Maʿṣūmīn is the plural of Maʿṣūm,
which means “one who does not sin” (infallible). Aʾimmah is the plural of Imām.
Places of interest
This part takes us through the history of various places that shaped the history of Islam.
People in focus
This section is dedicated to the lives of people who made a significant impact (positive or negative) on Islam.
Tārīkh in Qurʾān
The Qurʾān is full of historical anecdotes from which we can learn lessons. This part looks at some of these
Qurʾānic stories
Paving the way
This part tells us how we can take lessons from history to prepare for the coming of the 12th Imām (A).
Why Study Tārīkh?
In numerous places in the Qurʾān, Allāh (SWT) narrates the stories of the past people, and asks us to ponder over
them so that we may learn lessons from them. Our history tells us who we are, where we come from, and where
we are headed.
Dear Lord,
Guide us in understanding the history of Islam so that we may learn lessons from the stories of the Prophets, and
other parables in history. May this also give us a clearer direction for our future.
01
LEARNING OBJECTIVES
1. Who was Nabī Ayyūb (A)?
2. What was his mission?
3. What lessons can we learn
from his life?
MY NOTES
___________________________
QIṢAṢ AL-ANBIYĀʾ : NABĪ AYYŪB (A)
NABĪ AYYŪB (A)
Nabī Ayyūb (A) was a wealthy man with large flocks of sheep and a lot of land. He
had many children and was well respected by his people. He was very generous
with his wealth. He took care of orphans and used to provide food for the poor.
He was mindful of the needs of all and especially his relatives, whom he always
treated kindly. He was also very grateful to Allāh (SWT) for all the blessings he
enjoyed.
Shayṭān once said to Allāh (SWT):
"Ayyūb is such a nice person and obeys You only because of
all Your blessings. If You allow me to make him suffer, he
will not be such an obedient servant to You."
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___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
Allāh (SWT) trusted Nabī Ayyūb (A) and knew how patient
and faithful he was, so He allowed Shayṭān to test Nabī
Ayyūb (A). Shayṭān began destroying everything that Nabī
Ayyūb (A) owned. His animals died, his land was destroyed
and all his children died one after the other. However, all
this only made Nabī Ayyūb (A)’s faith in Allāh (SWT) stronger.
He showed a lot of patience and turned to Allāh (SWT) in
prayer.
Then Nabī Ayyūb (A) fell sick. He had all kinds of illnesses and
all the people began saying Nabī Ayyūb (A) must have done
something very bad to suffer so much. He lost all his friends
and the people of the town told Nabī Ayyūb (A) to leave and
never come back. Nabī Ayyūb (A) left the city and passed his
time in the wilderness praying to Allāh (SWT). Only his loyal
and faithful wife went with him to look after him.
Shayṭān even tried to suggest to Nabī Ayyūb (A)’s wife to convince him to turn
away from Allāh (SWT) and he would be cured, but Nabī Ayyūb (A) was very loyal
to Allāh (SWT). He prayed to Allāh (SWT) to keep Shayṭān away from him and to
remove from him all his suffering.
Nabī Ayyūb (A) passed his test. No matter how much he suffered in this world, he
would never stop loving and obeying Allāh (SWT). Allāh (SWT) told him to stamp
his foot on the ground and a stream of water gushed out. Then He told him to
wash himself with the cool and refreshing water and to drink it, and he would be
cured. Then He blessed Nabī Ayyūb (A) with more children, wealth, land and
animals.
ACTIVITY
List three different ways in
which Allāh (SWT) tests us.
74
LESSON 1 - QIṢAṢ AL-ANBIYĀʾ : NABĪ AYYŪB (A)
TĀRĪKH
LESSONS FROM THE LIFE OF NABĪ AYYŪB (A)
When we see a person suffering, we should not assume that it is because he or
she is bad or has done something wrong. Sometimes it is because they are very
good and Allāh (SWT) is testing them.
We should never stop trusting Allāh (SWT) or believing in Him and praying to Him
for help just because we are suffering. If we keep our faith in Allāh (SWT) then in
the end, He will remove our suffering and give us something even better than
before.
DID YOU KNOW?
Nabī Ayyūb (A)’s story is a
great example of patience
and trust in Allāh (SWT).
Whenever a person is very
patient, people say “he has
the patience of Nabī Ayyūb
(A)!”
ِ ِ َّ ‫ت أَرحم‬
‫ين‬
ُّ ‫سنِ َي الض‬
َّ ‫اد َٰى َربَّهُ أَنِّي َم‬
َ َ‫وب إِ ْذ ن‬
َ ُّ‫َوأَي‬
َ ‫الراحم‬
ُ َ ْ َ ْ‫ُّر َوأَن‬
‫ض ٍّر َوآتَ ْي نَاهُ أَ ْهلَهُ َوِمثْ لَ ُه ْم َم َع ُه ْم َر ْح َمةً ِم ْن‬
َ ‫استَ َج ْب نَا لَهُ فَ َك‬
ُ ‫ش ْفنَا َما بِ ِه ِم ْن‬
ْ َ‫ف‬
ِِ ِ ِ ِ ِ
‫ين‬
َ ‫ع ْندنَا َوذ ْك َر َٰى لل َْعابد‬
And Ayyūb (A), when he called out to his Lord: Harm has afflicted me, but You
(Allāh) are the most Merciful of the merciful. Therefore We responded to him and
took away his difficulties, and We gave him his family and the like of them with
them: a mercy from Us and a reminder to the worshippers. [21:83-84]
For a true believer, obeying Allāh
(SWT) should be more important
that wealth, health and friends.
We should be patient when we are
suffering and we should be grateful
and thank Allāh (SWT) constantly
when we are at ease, in comfort and
enjoying Allāh (SWT)’s blessings.
When Allāh (SWT) loves a person very much, He tests them by taking away some
of the things they love so that they will come closer to Allāh (SWT).
IN SUMMARY
1.
What were the qualities of Nabī Ayyūb (A)?
2.
What did Shayṭān say to Allāh (SWT) regarding Nabī Ayyūb (A)?
3.
Why did the people ask Nabī Ayyūb (A) to leave their city?
4.
How did Nabī Ayyūb (A) react when he started losing his wealth and children?
5.
What lessons can we learn from his life?
TĀRĪKH
LESSON 1 - QIṢAṢ AL-ANBIYĀʾ : NABĪ AYYŪB (A)
KEY POINTS
1. Nabī Ayyūb (A) was a very
wealthy man, and had a lot of
children.
2. He was very generous and
took great care of the
orphans and the poor.
3. Shayṭān once said to Allāh
(SWT) that Nabī Ayyūb (A)
was a good person only
because he was wealthy. To
prove Shayṭān wrong, Allāh
(SWT) tested Nabī Ayyūb (A)
by taking away his wealth and
children, and making him ill.
4. All the hardships did not
change Nabī Ayyūb (A)’s
strong faith in Allāh (SWT).
75
02
QIṢAṢ AL-ANBIYĀʾ : NABĪ ʿĪSĀ (A)
LEARNING OBJECTIVES
NABĪ ʿĪSĀ (A)’S MIRACULOUS BIRTH
1. The miraculous birth of
Nabī ʿĪsā (A)
Nabī ʿĪsā (A) is one of the five Ūlūʾl-ʿAzm prophets. His birth was miraculous
because he was born without a father. His mother is the Holy lady Maryam.
2. The mission of Nabī ʿĪsā (A)
3. The miracles he performed
4. He is alive and will
reappear with Imām al-Mahdī
(A).
MY NOTES
___________________________
___________________________
___________________________
___________________________
Nabī ʿĪsā (A) was very special. When he was born, the people of the town were
very surprised, because his mother Maryam was not married. They asked her how
she could have a child when she was not married. She pointed to Nabī ʿĪsā (A), her
new born baby, who said:
ِ ِ ِ
.‫اب َو َج َعلَنِي نَبِيًّا‬
َ َ‫ق‬
َ َ‫ال إِنِّي َع ْب ُد اللَّه آتَان َي الْكت‬
ِ‫الزَكاة‬
َّ ‫الصًلَةِ َو‬
َّ ِ‫صانِي ب‬
ُ ‫َو َج َعلَنِي ُمبَ َارًكا أَيْ َن َما ُك‬
َ ‫نت َوأ َْو‬
‫ َوبَ ًّرا بَِوالِ َدتِي َولَ ْم يَ ْج َعلْنِي َجبَّ ًارا َش ِقيًّا‬.‫ت َحيًّا‬
ُ ‫َما ُد ْم‬
.‫ث َحيًّا‬
َّ ‫َو‬
ُ ‫وت َويَ ْوَم أُبْ َع‬
ُ ‫ت َويَ ْوَم أ َُم‬
ُ ‫السًلَ ُم َعلَ َّي يَ ْوَم ُولِ ْد‬
ِ‫ك‬
ِ‫ذَل‬
.‫ْح ِّق الَّ ِذي فِ ِيه يَ ْمتَ ُرو َن‬
‫ع‬
َ
َ ‫يسى ابْ ُن َم ْريَ َم قَ ْو َل ال‬
َ
___________________________
“...Indeed I am a servant of Allāh!
He has given me a Book and made me a prophet. He has made me blessed,
wherever I may be, and He has commanded me to the prayer (ṣalāh) and to [give]
charity as long as I live, and to be good to my mother, and He has not made me
harsh and wretched. Peace is on me the day I was born, and the day I die,
and the day I am raised alive.” Such was Jesus, son of Mary: (this is) a statement of
the truth concerning which they doubt. [19:30-34]
___________________________
All the people were shocked to hear the baby speak. This was a miracle.
___________________________
Some people believe that Nabī ʿĪsā (A) is God’s son because of his miraculous
birth. Allāh (SWT) says in the Qurʾān:
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___________________________
___________________________
___________________________
___________________________
ACTIVITY
Nabī ʿĪsā (A) is one of the five
Ūlūʾl-ʿAzm prophets and is
still alive. List the names of
the
other
Ūlūʾl-ʿAzm
prophets, and the prophets
who are still alive.
76
ِ
ِ
ِ
‫آد َم‬
َ ‫يسى ع ْن َد اللَّ ِه َك َمثَ ِل‬
َ ‫إ َّن َمثَ َل ع‬
ٍ ‫َخلَ َقهُ ِم ْن تُر‬
‫ال لَهُ ُك ْن فَ يَ ُكو ُن‬
َ َ‫اب ثُ َّم ق‬
َ
The example of ʿĪsā to Allāh is like the example of Ādam.
He created him (Ādam) from dust (without a father or mother) then He said to
him, ‘Be!’ and he was! [3:59]
LESSON 2 - QIṢAṢ AL-ANBIYĀʾ : NABĪ ʿĪSĀ (A)
TĀRĪKH
NABĪ ʿĪSĀ (A) IS STILL ALIVE
DID YOU KNOW?
Nabī ʿĪsā (A) lived a simple life. He
wore simple clothes and ate simple
food. He would walk from place to
place inviting people to worship
Allāh (SWT) and do good deeds. A
small group of people became very
close disciples of Nabī ʿĪsā (A) and
were always with him. They are
called ḥawāriyyūn in Arabic.
Some leaders of the Banū Isrāʾil did not like Nabī ʿĪsā (A) because they were afraid
of losing their followers. They plotted to kill him. However, Allāh (SWT) saved
him, and raised him to the heavens. When the soldiers came to arrest him, they
saw another man who they thought was Nabī ʿĪsā (A), so they arrested and
crucified him.
Allāh (SWT) revealed the Injīl
to Nabī ʿĪsā (A), and gave him
special abilities and miracles.
He could bring the dead back
to life, cure people with
leprosy and blindness, walk
on water, create birds out of
clay and breathe life into
them. He could tell people
what they had hidden in their
homes and what food they
had eaten.
ِ ‫وقَ ولِ ِهم إِنَّا قَ ت لْنا الْم ِسيح‬
‫ول اللَّ ِه‬
‫ع‬
َ ‫يسى ابْ َن َم ْريَ َم َر ُس‬
َ َ َ ََ ْ ْ َ
ِ َّ
ِ
‫ين ا ْختَ لَ ُفوا فِ ِيه لَِفي‬
َ ‫َوَما قَ تَ لُوهُ َوَما‬
َ ‫صلَبُوهُ َولَك ْن ُشبِّهَ لَ ُه ْم َوإِ َّن الذ‬
ِ ِ
ِ ٍّ ‫َش‬
‫اع الظَّ ِّن‬
َ َ‫ك م ْنهُ َما لَ ُه ْم بِ ِه م ْن عل ٍْم إَِّلَّ اتِّب‬
ِ
ِ
ِ
‫يما‬
ً ‫َوَما قَ تَ لُوهُ يَقينًا بَ ْل َرفَ َعهُ اللَّهُ إِلَْيه َوَكا َن اللَّهُ َع ِز ًيزا َحك‬
And their saying (boastfully), “Indeed we killed the Messiah, ʿĪsā son of Maryam,
the Messenger of Allāh.” They did not kill him, and they did not crucify him. It was
made to appear to them (that they had)… and they most certainly did not kill him.
Rather Allāh raised him up to Himself; and Allāh is All-mighty, All-wise. [4:157158]
Nabī ʿĪsā (A) is still alive, and will return with Imām al-Mahdī (A) to establish peace
and justice in the world.
IN SUMMARY
1.
Nabī ʿĪsā (A) was born without a father. Does it mean he is the son of God?
2.
Which divine book was revealed to Nabī ʿĪsā (A)?
3.
What miracles did Allāh (SWT) give Nabī ʿĪsā (A)?
4.
When will Nabī ʿĪsā (A) return?
TĀRĪKH
LESSON 2 - QIṢAṢ AL-ANBIYĀʾ : NABĪ ʿĪSĀ (A)
KEY POINTS
1. Nabī ʿĪsā (A) is one of the
five Ūlūʾl-ʿAzm prophets.
2. He was born miraculously
without a father. His mother
is Lady Maryam.
3. The Injīl was revealed to
him.
4. Allāh (SWT) raised him to
the heavens when the Roman
soldiers came to arrest him.
5. He is still alive and will
return close to the time of
the reappearance of Imām alMahdī (A).
77
03
LEARNING OBJECTIVES
TĀRĪKH IN THE QURʾĀN
THE PEOPLE OF RASS
1. Who were the people of
Rass?
2. Who were the people of
Sabt?
MY NOTES
‫ك َكثِ ًيرا‬
َّ ‫اب‬
ِّ ‫الر‬
َ ِ‫س َوقُ ُرونًا بَ ْي َن ََٰذل‬
َ ‫ادا َوثَ ُم‬
ً ‫َو َع‬
ْ ‫ود َوأ‬
َ ‫َص َح‬
‫ال َوُك ًًّل تَبَّ ْرنَا تَ ْتبِ ًيرا‬
َ َ‫ض َربْ نَا لَهُ ْاِلَ ْمث‬
َ ‫َوُك ًًّل‬
And ʿĀd and Thamūd, and the inhabitants of Rass, and many generations between
them. For each of them We drew examples, and each We destroyed completely
[25:38-39]
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___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
A man from the tribe of Banū Tamīm came to Imām ʿAlī (A) and asked him about
the people of Rass.
Imām ʿAlī (A) replied:
"You have asked a question no one has yet investigated. There is no one except me
who can give you the answer, because I know the meaning of every verse in the
Qurʾān. I also know when, where and why it was revealed. The treasures of
knowledge Allāh has given me are unlimited, but there are very few who want to
know. The seekers of truth and wisdom shall miss me when they don’t find me
among them.
The people of Rass lived
between Azerbaijan and
Armenia in towns on the
banks of a river, and
worshipped the pine tree
which Yafas, son of Nabī
Nūḥ, planted beside a spring
specially created by Allāh for
Nabī Nūḥ after the great
flood.
___________________________
___________________________
It was strictly prohibited to
use the water of the spring for any purpose because they believed that if the spring
dried, their god would die.
A prophet from the progeny of Nabī Yaʿqūb was sent to them to guide them to the
right path, but they did not stop worshipping the pine tree.
ACTIVITY
In pairs, read verse 7:163164 with translation. What is
Allāh (SWT) saying in these
verses?
78
At last Allāh made the tree die. The people of Rass were so angry they buried the
prophet alive in a well. Then Allāh punished them. All of them perished. No one
survived."
LESSON 3 - TĀRĪKH IN THE QURʾĀN
TĀRĪKH
THE PEOPLE OF SABT
DID YOU KNOW?
The people of Sabt were from the Banū Isrāʾil. Nabī Mūsa (A) was one of the
prophets sent to guide them. He told them to reserve one day of the week for
worshipping Allāh (SWT) only. On that day, they were not allowed to do anything
else. The Banū Isrāʾīl requested that Saturday should be the day dedicated to
worshipping Allāh (SWT). This day came to be known as the Sabbath.
The Sabbath is still observed
by the Jews until today. They
dedicate this day (Saturday)
to worship God.
For many years after Nabī Mūsa (A), the Sabbath was faithfully observed as a
religious day. However, in the time of Nabī Dāwūd (A), one group of the Banū
Isrāʾil broke this Divine rule.
These people were mainly fishermen and fished every day except Saturday
because of the Sabbath. Allāh (SWT) wanted to test them, so he made catching
fish very easy on Saturday compared to other days of the week.
The fishermen were tempted by the easy catches on Saturday and thought of a
plan to get around the Sabbath. They decided to place nets in the water on Friday
to trap the fish. They would then remove the trapped fish on Sunday.
The wise and pious people of the tribe advised these fishermen not to violate the
command of Allāh (SWT). However, the fishermen continued disobeying the
Divine commandment and even boasted about their clever plan. Finally, the
punishment of Allāh (SWT) came down and their faces became like animal faces.
ِ َّ ِ
ِ ‫الس ْب‬
ً‫ت فَ ُقلْنَا لَ ُه ْم ُكونُوا قِ َر َدة‬
َّ ‫ين ا ْعتَ َد ْوا ِم ْن ُك ْم فِي‬
َ ‫َولََق ْد َعل ْمتُ ُم الذ‬
ِ ‫فَجعلْنَاها نَ َك ًاَّل لِما ب ين ي َدي ها وما َخ ْل َفها ومو ِعظَةً لِل‬
ِِ
‫ين‬
َ ََ
َ َ َ ْ َ َ َْ َ
ََْ َ
َ ‫ين َخاسئ‬
َ ‫ْمتَّق‬
ُ
And indeed you know of those amongst you who transgressed on the Sabbath, so
We said to them, "Become apes, despised and hated!" And We made it a lesson
for the people of their own times and those who came after them and a guidance
for those who guard against evil. [2:65,66]
IN SUMMARY
1.
What did the people of Rass worship?
2.
Why did Allāh (SWT) punish the people of Rass?
3.
What is the day of Sabt (Sabbath)?
4.
Why were the people of Sabt not allowed to work on the Sabbath?
5.
How did Allāh (SWT) punish the people of Sabt?
TĀRĪKH
LESSON 3 - TĀRĪKH IN THE QURʾĀN
KEY POINTS
1. The people of Rass
worshipped a pine tree
planted by the son of Nabī
Nūḥ (A). Allāh (SWT) sent a
prophet to guide them but
they did not listen to him.
Allāh (SWT) therefore caused
the pine tree to die. The
people of Rass were angry
and buried their prophet
alive, so Allāh (SWT) punished
them.
None
of
them
remained alive.
2. The people of Sabt were
from the Banū Isrāʾīl. They
disobeyed Allāh (SWT) by
fishing on the day of Sabt
(Sabbath). The day of Sabt
was for worshipping Allāh
(SWT) only.
3. Allāh (SWT) punished them
by turning their faces into
apes.
79
04
LEARNING OBJECTIVES
1. Understand
that
the
Muslims initially prayed
towards Bayt al-Muqaddas
before Allāh (SWT) changed
the direction of the qiblah to
the Kaʿbah in Makkah.
MY NOTES
___________________________
___________________________
___________________________
___________________________
RASŪL ALLĀH (S) - PART 1
THE CHANGE OF QIBLAH FOR THE MUSLIMS
The early Muslims prayed facing Bayt al-Muqaddas in Jerusalem. Apart from the
Muslims, the Jews also prayed towards Bayt al-Muqaddas.
Rasūl Allāh (S) used to come out of his house at night and look at the heavens,
waiting for Allāh (SWT) to reveal something about the direction for prayer for the
Muslims. Then Allāh (SWT) revealed the verse:
‫اها فَ َو ِّل‬
َّ ‫ك فِي‬
َ ‫َّك قِ ْب لَةً تَ ْر‬
َ ‫الس َم ِاء فَ لَنُ َولِّيَ ن‬
َ ‫ب َو ْج ِه‬
َ‫ض‬
َ ُّ‫قَ ْد نَ َر َٰى تَ َقل‬
ِِ
ُ ‫ْح َر ِام َو َح ْي‬
َ ‫َو ْج َه‬
ُ‫وه ُك ْم َشط َْره‬
َ ‫ث َما ُك ْنتُ ْم فَ َولُّوا ُو ُج‬
َ ‫ك َشط َْر ال َْم ْسجد ال‬
We certainly see you turning your face to the sky. We will surely turn you to
a qiblah of your liking: so turn your face towards the Holy Mosque, and wherever
you may be, turn your faces towards it! [2:144]
Rasūl Allāh (S) and the Muslims were praying ṣalāh when the command came
from Allāh (SWT) to change the Qiblah from Bayt al-Muqaddas in Jerusalem to the
Kaʿbah in Makkah.
___________________________
___________________________
___________________________
Rasūl Allāh (S) therefore turned towards the Kaʿbah in Makkah, and all the
Muslims turned with him. The masjid where this happened is known as Masjid alQiblatayn, which means the mosque with two qiblahs. This masjid still exists in
Madīnah today.
___________________________
___________________________
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___________________________
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ACTIVITY
Look at a map of Arabia. Can
you locate Makkah, Madīnah
and Jerusalem?
80
LESSON 4 - RASŪL ALLĀH (S) - PART 1
TĀRĪKH
MAP OF ARABIA
DID YOU KNOW?
Masjid al-Qiblatayn is among
the three earliest mosques of
Islam, along with Masjid alQubāʾ and Masjid al-Nabawī.
All three exist until today,
and are located in Madīnah.
MY NOTES
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
KEY POINTS
Bayt al-Muqaddas in Jerusalem is to the North of Madīnah, whereas the Kaʿbah in
Masjid al-Harām in Makkah is to the South.
It is mentioned in some reports that when Allāh (SWT) commanded Rasūl Allāh
(S) to change the direction of prayer, he sent Angel Jibrāʾīl to guide him to the
right direction. Rasūl Allāh (S) changed direction from North to South in the
middle of prayer.
IN SUMMARY
1.
In which direction did the early Muslims pray?
2.
Why did Rasūl Allāh (S) and the Muslims wish to have a special qiblah for ṣalāh?
3.
What does “Masjid al-Qiblatayn” mean? How did it get its name?
TĀRĪKH
1. The Muslims initially
prayed towards Bayt alMuqaddas in Jerusalem.
2. A few months after Rasūl
Allāh (S)’s Hijrah to Madīnah,
Allāh (SWT) commanded him
to change the qiblah
(direction of prayer) from
Bayt al-Muqaddas to the
Kaʿbah in Makkah.
3. Rasūl Allāh (S) was praying
ṣalāt al-ẓuhr when this
command came. The masjid
where he was praying came
to be known as Masjid alQiblatayn (The mosque with
two qiblahs).
81
05
LEARNING OBJECTIVES
1. The battle of Badr was the
first battle fought by the
Muslims
2. The Muslims won this
battle because of their strong
faith in Allāh (SWT).
MY NOTES
___________________________
___________________________
___________________________
___________________________
THE BATTLE OF BADR
After the Hijrah, the Muslims gradually settled into their new lives in Madīnah.
They gathered at the Prophet’s mosque every day for prayers. They worked
together as farmers or traders, and helped one another as much as they could.
However, life for the Muslims was not always peaceful in Madīnah. They had to
fight several battles against their enemies. The first of these battles was against
the Quraysh of Makkah. It was fought at a place called Badr.
The Hijrah of Rasūl Allāh (S) and the Muslims to Madīnah did not stop the Quraysh
of Makkah from plotting to kill him and put an end to Islam. They sent a trade
caravan to Syria under the leadership of Abū Sufyān (the grandfather of Yazīd),
and planned to use the caravan’s profits to raise an army to fight the Muslims.
When Rasūl Allāh (S) found out that Abū Sufyān was returning from Syria with a
caravan full of weapons and money to be used against the Muslims, he decided to
stop the caravan. In the meantime Abu Sufyān found out that the Muslims were
heading towards him so he sent a messenger to Makkah to inform the Quraysh
leaders. On receiving the message, a well-equipped army consisting of 1000 men,
700 camels and 100 horses left Makkah under the command of Abū Jahl.
___________________________
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___________________________
___________________________
___________________________
Rasūl Allāh (S) only had 313 men with him. The Muslims were poorly equipped.
They had only 2 horses and 70 camels. Some of the Muslims had a sword but no
shield and others had a shield but no sword. Imām ʿAlī (A) held the flag of the
Muslim army as they headed towards the village of Badr.
Before the Makkan army reached Badr, Abū Sufyān changed his route and sent a
message to Abū Jahl saying that caravan was now safe and there was no need to
fight. Abū Jahl refused to listen and decided not to turn back but to continue
marching towards Madīnah to fight the Muslims.
___________________________
___________________________
___________________________
___________________________
ACTIVITY
In pairs, read verses 3:123125 of the Qurʾān. What is
Allāh (SWT) telling us in
these verses?
82
The two armies met at Badr on 17th Ramaḍān 2 AH. The Muslims fought bravely
even though they were few in number and ill equipped. Allāh (SWT) helped them
because of their strong faith, and they won the battle. By the end of the battle, 70
of the Quraysh were
killed and 70 more
were taken prisoners.
Abū Jahl was also killed
in this battle. The
Muslims lost only 14
men. The 70 Makkans
who were taken by the
Muslims as prisoners
were treated with
kindness.
TĀRĪKH
ALLĀH (SWT) HELPED THE MUSLIMS AT BADR
ِ ِ‫قَ ْد َكا َن لَ ُك ْم آيَةٌ فِي فِئَتَ ْي ِن الْتَ َقتَا فِئَةٌ تُ َقاتِ ُل فِي َسب‬
‫يل اللَّ ِه َوأُ ْخ َرى‬
ِ
ِ
َ َ‫ص ِرهِ َم ْن ي‬
ْ َ‫ي ال َْع ْي ِن َواللَّهُ يُ َؤيِّ ُد بِن‬
ُ‫شاء‬
َ ْ‫َكاف َرةٌ يَ َرْونَ ُه ْم مثْ لَْي ِه ْم َرأ‬
ِ
ِ َ ِ‫إِ َّن فِي َذل‬
‫صا ِر‬
َ ْ‫ك لَع ْب َرًةِ ِلَ ْولي اِلَب‬
There was certainly a sign for you in the two armies that met (at Badr): one force
fighting in the way of Allāh and the other faithless, who saw them (the Muslims)
visibly twice as many. Allāh strengthens with His help whomever He wishes. There
is indeed a moral in that for those who have insight. [3:13]
DID YOU KNOW?
Allāh (SWT) sent 3000 angels
dressed as soldiers to help
the Muslims fight their
enemies in the battle of Badr.
MY NOTES
___________________________
___________________________
___________________________
The victory against the Quraysh gave greater courage and faith to the Muslims
that Allāh (SWT) was on their side because nothing short of a miracle helped
them that day. On the other hand, it demoralised the powerful Quraysh clan in
Makkah and weakened them because their leaders were killed in this battle.
The victory also sent a powerful message to the neighbouring tribes that Muslims
were able to defend themselves.
___________________________
___________________________
___________________________
___________________________
This battle shows how faithful the early Muslims were. Some of them had to fight
against their own fathers, brothers, sons and close relatives for the sake of the
Truth.
___________________________
KEY POINTS
A lesson for us to learn from this battle is that numbers do not matter. Even
physical strength and military power does not matter. When it comes to
defending Islam, only faith and trust in Allāh (SWT) matters. If we show courage
and obey Allāh (SWT), He guarantees our victory.
1. The battle of Badr was the
first battle fought by the
Muslims.
IN SUMMARY
2. The battle took place in the
village of Badr in 2 AH. It was
against the Quraysh of
Makkah, who had come with
a large army to kill the
Muslims. Abū Jahl was the
leader of this army.
1.
Why did the Quraysh send a trade caravan to Syria?
2.
Who was the leader of the trade caravan?
3.
Who was the leader of the Makkan army that came to fight Rasūl Allāh (S) and
the Muslims at Badr?
4.
What lessons can we learn from the battle of Badr?
TĀRĪKH
3. Rasūl Allāh (S) only had a
few men with him, but they
had very strong faith in Allāh
(SWT). Allāh (SWT) helped
them by sending angels in the
form of soldiers, and they
won the battle.
83
06
LEARNING OBJECTIVES
1. Understand the reasons for
the battle of Uḥud.
2. Understand
why
the
Muslims did not win this
battle.
THE BATTLE OF UḤUD
The battle of Uḥud was the second battle of Islam. It took place a year after the
battle of Badr, in Shawwāl 3 AH. The Quraysh wanted revenge for their loss at
Badr and sent a well-equipped army consisting of 3000 soldiers under the
command of Abū Sufyān to fight the Muslims. They marched towards Madīnah
and fought the Muslims at the foot of Mount Uḥud.
Rasūl Allāh (S) had left Madīnah with 1000 men but ʿAbd Allāh b. Ubayy deserted
the Muslims with 300 of his men, so Rasūl Allāh (S) only had 700 soldiers left.
MY NOTES
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The Muslims took their position below Mount Uḥud. Rasūl Allāh (S) sent some
archers to the top of the mountain to protect the Muslims from being attacked
from behind. He told them not to leave their post whether the Muslims were
winning or losing.
Hind, the wife of Abū Sufyān and mother of Muʿāwiyah, had also come to this
battle to avenge her father and brother who were killed by Imām ʿAlī (A) in Badr.
She wanted to kill either Rasūl Allāh (S), Imām ʿAlī (A) or Ḥamzah. She told her
slave Waḥshī that if he killed one of them, she would set him free. Waḥshī threw a
spear at Ḥamzah, Rasūl Allāh (S)’s uncle, and killed him. Hind came to his body
and cut out his liver and tried to chew it.
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Despite the great loss of Ḥamzah, the Muslims fought bravely and were winning
the battle. The Makkans began running away. At this point, the Muslim archers on
the mountain thought the war was over. They saw some Muslims collecting the
war booty so they ran down the mountain to take their share. Their commander
reminded them of what Rasūl Allāh (S) had ordered but they didn’t listen.
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A group of the Makkan army was hiding behind the mountain. When they saw the
mountain unguarded, they attacked the Muslims from behind them.
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ACTIVITY
In small groups, compare the
battles of Badr and Uḥud.
What
similarities
and
differences do they have?
84
Mountains of Uhud
TĀRĪKH
RASŪL ALLĀH (S) IS INJURED AT UḤUD
DID YOU KNOW?
Someone threw a rock at Rasūl Allāh (S) and two of his teeth broke. He was also
hurt on his forehead and face and began bleeding. Then someone shouted,
"Muḥammad is dead" and most of the Muslims began running away up the hills
and mountains to save their lives. Only a very few people including Imām ʿAlī (A)
remained with Rasūl Allāh (S) to defend him.
In all the confusion, 70 Muslims were martyred. Abū Sufyān shouted to the
Muslims and said, “this is in revenge for Badr!” and then they retreated and went
back to Makkah.
Rasūl Allāh (S) collected all the Muslim martyrs and prayed over the body of each
one of them before burying them at Uḥud. He was deeply saddened by the loss of
his uncle Ḥamzah, and grieved for a long time.
Imām ʿAlī (S)’s sword broke in
the battle of Uḥud so the
angel Jibrāʾīl brought a new
sword to Rasūl Allāh (S) who
gave it to Imām ʿAlī (A). This
sword was called Dhūʾl-fiqār
and remained with Imām ʿAlī
(A) until the end. Jibrāʾīl
praised Imām ʿAlī (A) by
saying:
“Lā fatā illa ʿAlī, lā sayf illa
Dhūʾl-fiqār”
“There is no hero like ʿAlī and
no sword like Dhūʾl-fiqār!”
After returning to Madīnah, some of the Muslims wondered why Allāh (SWT) did
not help them by sending angels like He did in the Battle of Badr. Allāh (SWT)
revealed āyah of the Qurʾān to Rasūl Allāh (S) telling the Muslims that if they had
kept their promise to obey Rasūl Allāh (S) then He would certainly have helped
them but they suffered because of their own greed and disobedience.
Allāh (SWT) also scolded the Muslims for running away just because they thought
Rasūl Allāh (S) had been killed:
ٌ ‫َوَما ُم َح َّم ٌد إََِّّل َر ُس‬
‫ات أ َْو قُتِ َل‬
ُّ ‫ت ِم ْن قَ ْبلِ ِه‬
ْ َ‫ول قَ ْد َخل‬
َ ‫الر ُس ُل أَفَِإ ْن َم‬
ِ
‫ض َّر اللَّهَ َش ْيئًا‬
ُ َ‫ب َعلَ َٰى َع ِقبَ ْي ِه فَ لَ ْن ي‬
ْ ‫انْ َقلَْبتُ ْم َعلَ َٰى أَ ْع َقابِ ُك ْم َوَم ْن يَ ْن َقل‬
ِ َّ ُ‫وسيج ِزي اللَّه‬
‫ين‬
ْ ََ َ
َ ‫الشاك ِر‬
Muḥammad is but a messenger; (other) messengers have passed before him. If he
dies or is killed, will you turn back on your heels? Anyone who turns back on his
heels (and flees) will not harm Allāh in the least, and soon Allāh will reward the
grateful. [3:144]
IN SUMMARY
1.
Why did the Quraysh of Makkah come to fight the Muslims at Uḥud?
2.
Who was Hind? Why was she at Uḥud?
3.
Why did the Muslims not win this battle?
4.
What is the Dhūʾl-fiqār?
TĀRĪKH
KEY POINTS
1. The Quraysh came to fight
the Muslims in Uḥud one
year after losing the battle of
Badr. They wanted revenge
for their loss at Badr. They
were led by Abū Sufyān.
2. The Muslims did not listen
to Rasūl Allāh (S)’s command
and left their position. Many
of them ran away from the
battlefield because they
thought Rasūl Allāh (S) had
been killed. This is why they
suffered defeat in this battle.
3. Ḥamzah, Rasūl Allāh (S)’s
uncle, was martyred in this
battle.
85
07
LEARNING OBJECTIVES
1. An introduction to the
battle of Aḥzāb.
2. An introduction to the
battle of Khaybar.
MY NOTES
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ACTIVITY
THE BATTLE OF AḤZĀB
Two years after the battle of Uḥud, the Quraysh of Makkah decided to attack
again. This time, they were determined to wipe out the Muslims once and for all.
They gathered an army of ten thousand soldiers under the leadership of Abū
Sufyān.
The Muslims, however, were intent not to be defeated. As soon as they heard
about the Makkan army, they began to prepare a clever plan. Salmān al-Fārsi
advised them to dig a deep trench (called khandaq in Arabic) around the
unprotected parts of Madīnah. They hoped the trench would stop the Makkans
from invading Madīnah.
Rasūl Allāh (S) was the first person to start digging. As his pick-axe hit to earth, the
air was filled with shouts of "Allāhū Akbar!" The sand flew in all directions as the
Muslims joined Rasūl Allāh (S) in digging the trench. The line of men digging
stretched as far as the eyes could see. They worked day and night to complete the
trench.
When the Makkan army arrived, they were surprised to see the trench. They had
never seen anything like it before. Their horses started falling into it, and they
could not cross it to attack the Muslims. Abū Sufyān was not going to give up so
easily. He asked his men to survey the trench to find a narrow place where they
could cross over.
ʿAmr ibn ʿAbd al-Wudd al-ʿAmrī, Abū Sufyān’s strongest soldier, found a narrow
part of the trench and managed to jump over it. He challenged the Muslims to
fight him, but they were afraid of him. Imām ʿAlī (A) was the only person ready to
confront him. He fought bravely and killed ʿAmr.
This was a big blow for the Makkan army. They had failed to cross the trench, and
lay siege to Madīnah. Many days passed, and both sides started running out of
food. As the nights became colder, the hungry and tired soldiers could not take it
anymore. Rasūl Allāh (S) went up a hill and prayed to Allāh (S) for help. Soon, a
fierce storm raged outside Madīnah. It uprooted the tents of the enemy, causing
their belongings to fly in the air while striking fear in their hearts. They started
leaving for Makkah. This was a great defeat for them, and they never tried to
attack Madīnah again.
This battle came to be known as the battle of Ahzāb (the allies) because the
enemies were made up of an alliance of different tribes. It is also called the battle
of Khandaq (the trench).
Which sūrah in the Qurʾān is
named after the battle of
Aḥzāb? Read verse 9 of this
sūrah. What does it say?
86
TĀRĪKH
THE BATTLE OF KHAYBAR
DID YOU KNOW?
Rasūl Allāh (S) knew that unless the Muslims took steps to defend themselves,
they would be defeated by their enemies. Among those who were hostile to the
Muslims were the people of Khaybar. They had helped the Makkans fight the
Muslims in the battle of Aḥzāb. If there were to be peace, the fortresses of
Khaybar would have to be conquered.
The Muslim army arrived at Khaybar in the darkness of the night. As they stood
before the fortresses, they looked at the thick, solid walls and wondered if they
would ever be able to break through.
In the morning, the people of Khaybar realised the presence of the Muslim army,
and started shooting arrows at them from the forts. The Muslims fought bravely
and started conquering one fortress after another. After many days of fighting,
only one fortress remained. It was the strongest of them all.
That evening, Rasūl Allāh (S) held the flag of his army and said to the Muslims,
"Tomorrow I shall give this flag to a person who loves Allāh and Rasūl Allāh,
and is loved by Allāh and Rasūl Allāh. Allāh will give us victory at his hands. He
is a brave man who never turns his back to the enemy and never runs away
from the battlefield." Everyone wondered who this man would be.
The next morning, Rasūl Allāh (S) gave the flag to Imām ʿAlī (A). He told him to ask
the chiefs of the fort to accept Islam. If they refused, they should surrender and
live freely under Muslim protection and pay tax to the Muslim State. If this offer
was also refused, then he should
fight them.
The people of Khaybar refused to
surrender. Imām ʿAlī (A) fought
them and conquered the fort.
KEY POINTS
1. The Quraysh of Makkah
formed alliances (Aḥzāb) with
other tribes, including the
people of Khaybar, and
raised a huge army to fight
the Muslims.
2. Salmān al-Fārsi advised the
Muslims to dig a trench
(Khandaq)
to
protect
themselves
against
the
Makkan army.
(Image: Ruins of Khaybar)
3. The Muslims were
victorious in the battle of
Aḥzāb (also called the battle
of Khandaq).
IN SUMMARY
1.
Why did the Muslims dig a trench around Madīnah?
2.
Why is the battle of Khandaq also known as the battle of Aḥzāb?
3.
Who conquered the last and the strongest fort of Khaybar?
4.
In the battle of Aḥzāb, why did Imām ʿAlī (A) not kill ʿAmr when he spat on him?
TĀRĪKH
In the battle of Aḥzāb, Imām
ʿAlī (A) threw ʿAmr to the
ground and was going to kill
him when ʿAmr spat on him.
Imām ʿAlī (A) left him alone
and allowed him to stand and
fight again. Later on, he was
asked why he let ʿAmr go the
first time. He said, “I did not
want to kill him for my own
anger. I wanted to kill him
only for Allāh’s sake.”
This showed that even in
battle and in danger, Imām
ʿAlī (A) never forgot why he
was doing what he was doing.
4. In 7 AH, they marched to
the fortresses of Khaybar and
conquered them, eliminating
any future attacks from the
people of Khaybar.
87
08
LEARNING OBJECTIVES
1. Ḥajj was made wājib on
Muslims in 5 AH.
2. Rasūl Allāh (S) prepared to
go for Ḥajj in 6 AH but the
Quraysh did not allow the
Muslims to enter Makkah.
THE MUSLIMS PREPARE FOR ḤAJJ
In the 5th year after Hijrah, Rasūl Allāh (S) received a command from Allāh (SWT)
declaring the pilgrimage to Makkah (Ḥajj) wājib. Rasūl Allāh (S) announced to the
Muslims that he intended to leave Madīnah in the month of Dhūʾl-Qaʿdah the
following year to go to Makkah for Ḥajj.
3. The Muslims performed
their first ʿUmrah in 7 AH.
MY NOTES
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ACTIVITY
Read verse 48:27 in pairs.
What is Allāh (SWT) telling us
in this verse?
88
The Muhājirūn who had migrated from Makkah to Madīnah with Rasūl Allāh (S)
were delighted at this opportunity to return to their hometown. The Anṣār, who
were the original residents of Madīnah, were also keen to undertake this blessed
journey. About 1400 Muslims prepared to accompany Rasūl Allāh (S) to Makkah.
When they reached close to Makkah, Rasūl Allāh (S) ordered the Muslims to stop
and pitch their tents. He then sent a message to the Quraysh that he wished to
enter Makkah to perform Ḥajj. However, the Quraysh refused the Muslims to
enter Makkah. Rasūl Allāh (S) did not wish to fight with them and wanted to settle
the matter peacefully. He therefore signed a peace treaty with the Quraysh. This
treaty is called the Treaty of Ḥudaybiyyah.
One of the conditions of the Treaty of Ḥudaybiyyah was that the Muslims would
be permitted to visit Makkah the following year for ʿUmrah and would be allowed
to stay there for three days to carry out their religious duties. After a year had
passed, Rasūl Allāh (S) once again told the Muslims to prepare for ʿUmrah. 2000
Muslims put on the iḥrām and went with Rasūl Allāh (S) to Makkah.
The sight of Rasūl Allāh (S) with so many Muslims reciting the talbiyyah (Labbayk,
Allāhumma Labbayk - Here I am, my Lord, here I am) as they entered Makkah was
so majestic and inspiring that many idol-worshippers decided to join them and
become Muslims. As Rasūl Allāh (S) did the tawāf around the Kaʿbah, he ordered
all the Muslims to recite with him:
‫اب َو ْح َده‬
َ َ‫ص َد َق َو ْع َدهُ َون‬
َ ُ‫ََّل إِلَهَ إََِّّل الل َو ْح َده‬
َ ‫ص َر َع ْب َدهُ َو َه َزَم ْاِلَ ْح َز‬
There is no god but Allāh. He is only One. He has acted according to his promise
(that the Muslims would visit the Kaʿbah soon). He helped His servant and He
overcame the (polytheist) allies.
TĀRĪKH
RASŪL ALLĀH (S) AND THE MUSLIMS PERFORM ʿUMRAH
The presence of the Muslims in Makkah was so great that they in fact took
control of the whole place, including Masjid al-Harām, the Kaʿbah and the Hills of
Ṣafā and Marwāh. Seeing the Muslims perform their ʿUmrah made the Quraysh
leaders realise that Islam was here to stay and nothing could now stop this great
religion.
When it was time for ṣalāh, Bilāl gave the adhān from the top of the Kaʿbah. It
was very hard for the Quraysh leaders to see a black slave standing on the Kaʿbah
and speaking against their gods and idols by saying:
DID YOU KNOW?
Sūrat al-Fatḥ (sūrah no. 48 of
the Qurʾān) was revealed
following the Treaty of
Ḥudaybiyyah. In this sūrah,
Allāh (SWT) refers to the
treaty as a clear victory for
the Muslims.
‫أَ ْش َه ُد أَن ََّل إِلَهَ إََِّّل اللَّه‬
I bear witness that there is no god but Allāh!
When the ʿUmrah was over, the Muhājirūn, who had not seen their homes and
families in Makkah for over 7 years, went home to meet their families. They took
their Muslim brothers from Madīnah (the Anṣār) with them to introduce them to
their family and show them hospitality just as the Anṣār had welcomed them
when they migrated to Madīnah.
KEY POINTS
1. Allāh (SWT) made Ḥajj
wājib on the Muslims in 5 AH.
2. Rasūl Allāh (S) prepared to
go for Ḥajj in 6 AH. He was
accompanied
by
1400
Muslims.
After three days, Rasūl Allāh (S) ordered the Muslims to keep their promise and
leave Makkah to return to Madīnah.
The short visit of the Muslims left a deep impression on the minds of the Makkan
citizens. Those who had not yet embraced Islam were now very keen to learn
more about Islam.
IN SUMMARY
1.
In which year did Allāh (SWT) make Ḥajj wājib on the Muslims?
2.
Why did Rasūl Allāh (S) sign the treaty of Ḥudaibiyyah with the Quraysh?
3.
What is the talbiyyah?
4.
What effect did the ‘ʿUmrah have on the Quraysh of Makkah?
TĀRĪKH
3. The Quraysh did not allow
the Muslims to enter Makkah
for Ḥajj.
4. Rasūl Allāh (S) signed a
peace treaty with the
Quraysh,
allowing
the
Muslims to come to Makkah
the following year (7 AH) to
perform ʿUmrah for 3 days.
5. The ʿUmrah had such a
deep impact on the people of
Makkah that many of them
became Muslims.
89
09
LEARNING OBJECTIVES
1. Rasūl Allāh (S) wrote
letters to neighbouring states
and rulers inviting them to
Islam.
2. Rasūl Allāh (S) showed that
Islam was not only a religion
for the Arabs but for the
whole world.
MY NOTES
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INVITATION OF FOREIGN STATES TO ISLAM
In the year 7 AH, Rasūl Allāh (S) wrote letters to several neighbouring states
inviting them towards Islam.
At the time, there were four powerful states around Arabia. These were Persia
(Iran), Byzantine (It was called Rome by the Arabs), Egypt and Abyssinia (Ethiopia).
When the Emperor of Persia (Iran) received Rasūl Allāh (S)’s letter inviting him to
Islam, he became very angry. He tore the letter to pieces and rudely turned the
messenger out of his court. He also sent a letter to the ruler of Yemen, who was
under him, ordering him to send some men to capture Rasūl Allāh (S) and bring
him to his court. The ruler of Yemen sent his men to capture Rasūl Allāh (S), but
when they saw him, they realised that it was impossible to arrest him because he
had the support of thousands of Muslims. Rasūl Allāh (S) advised them to tell the
people of Yemen to come out of Persian control and accept Islam. The officers
were so impressed with the miraculous knowledge of Rasūl Allāh (S) that they
accepted Islam and later many people from Yemen also became Muslims.
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ACTIVITY
Rasūl Allāh (S) wrote letters
inviting people to Islam.
What can you do to spread
the message of Islam to
others?
90
Rasūl Allāh (S) sent another messenger to
the Caesar of Rome with a letter of
invitation to Islam. The Caesar was
impressed with the contents of the letter.
After making enquiries in Arabia and
discussing with the Roman priests, he was
convinced that the message was from the
same Prophet whose coming had been
foretold in the Tawrāh and Injīl. However, he
was afraid that if he openly declared himself
a Muslim, he would be removed from power
by the priests. He wrote a letter to Rasūl
Allāh (S) expressing his faith and devotion to
him and sent to him gifts.
Rasūl Allāh (S) also sent a letter to the ruler
of Egypt inviting him to Islam. After reading
the letter, he thought about it for a long
time. He debated with Rasūl Allāh (S)’s
messenger until he was convinced. However, he was not prepared to give up his
position. He wrote a letter of regret to Rasūl Allāh (S) and sent some gifts back.
When Rasūl Allāh (S) received the letter in Madīnah he said, “He has not accepted
Islam because of fear losing his power, but his rule and authority will soon come
to an end.”
TĀRĪKH
RASŪL ALLĀH (S)’S LETTER TO THE KING OF ABYSSINIA
To the King of Abyssinia (Ethiopia), Rasūl Allāh (S) sent two letters with a
messenger. In one letter he invited him to Islam. In the other he requested him to
allow and make arrangements for the return of Jaʿfar ibn Abū Ṭālib and the other
Muslims who had migrated to Abyssinia.
The King received the messenger of Rasūl Allāh (S) with great respect and kissed
the letters as a mark of respect before reading them. After reading Rasūl Allāh
(S)’s letter, he immediately recited the kalimah and became a Muslim. He also
made arrangements for the Muslims to return to Madīnah.
DID YOU KNOW?
The early Muslims made
great sacrifices in spreading
the message of Islam. Some
tribes living outside Madīnah
came to Rasūl Allāh (S) and
said they wanted to become
Muslims. They requested
Rasūl Allāh (S) to send
someone to teach them
about Islam. Rasūl Allāh (S)
sent 10 trained Qurʾān
reciters to them, but once
they left Madīnah, they were
attacked and killed.
KEY POINTS
1. During the time of Rasūl
Allāh (S), there were four
powerful
states
around
Arabia: Persia, Rome, Egypt
and Abyssinia.
2. Rasūl Allāh (S) wrote
letters to the kings of these
states inviting them to Islam.
By doing this, Rasūl Allāh (S)
showed that Islam was for
the whole world, not just for
the Arabs.
3. Rasūl Allāh (S) also sent
Muslims to neighbouring
tribes to teach people Islam.
IN SUMMARY
1.
What were the four powerful states around Arabia at the time of Rasūl Allāh (S)?
2.
How did the Emperor of Persia respond to Rasūl Allāh (S)’s invitation?
3.
How did the king of Abyssinia respond to Rasūl Allāh (S)’s invitation?
TĀRĪKH
4. The early Muslims faced
many challenges and made
great sacrifices in spreading
the message of Islam.
91
10
THE AʾIMMAH (A): IMĀM JAʿFAR AL-ṢĀDIQ (A)
IMĀM JAʿFAR AL-ṢĀDIQ (A)
LEARNING OBJECTIVES
1.An introduction into the life
of Imām Jaʿfar al-Ṣādiq (A).
2.We follow the Jaʿfarī school
of thought.
Imām Jaʿfar al-Ṣādiq (A) is our 6th Holy Imām. He was known by many titles
including al-Ṣābir (The Patient One), al-Ṭāhir (The Pure), and al-Fāḍil (The
Praiseworthy). His most famous title was al-Ṣādiq (The Truthful One). This was
because he was so truthful that when he mentioned a aḥādīth of Rasūl Allāh (S),
no one ever doubted it.
Key Facts
MY NOTES
Birth date: 17th Rabīʿ al-Awwal 80 AH in Madīnah
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Father:
Imām Muḥammad al-Bāqir (A)
Mother:
Sayyidah Farwā
Wafāt :
25th Shawwāl 148 AH
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Imām Jaʿfar al-Ṣādiq always encouraged his
followers to work hard. A person once saw
him working in his farm with a shovel while
he was sweating. He said to the Imām, “O
Son of Rasūl Allāh, give me the shovel, let
me dig for you.” The Imām refused and
said, “I love a person who works with his
own hands and sweats under the hot sun
to earn his living.”
There was a young person working for the Imām. Once Imām sent him for some
work but the boy was taking too long to return. When the Imām went looking for
him, he found him asleep. The Imām sat besides his head and began fanning him
until he woke up. Then he scolded him mildly, like his own son, and told him, “You
sleep during the day and at night? Don’t do that. Work during the day and sleep
at night.”
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The ʿAbbāsid caliph Manṣūr was very jealous of the Imām and tried to bribe him.
He invited the Imām to his palace several times so that he could give him bribes in
the form of gifts, but the Imām refused to go to him, telling him that he had no
need of worldly things. In the end, Manṣūr poisoned the Imām.
ACTIVITY
As the Imām lay on his death bed with his son Imām al-Kāẓim (A) next to him, he
made his final will and advised his Shīʿah to always remain faithful. He also said
that on the Day of Judgment, he will not help anyone who takes the daily prayers
lightly. Imām died in his home in Madīnah and is buried in Jannat al-Baqīʿ.
Write down the names of
the 12 Aʾimmah (A) and as
many of their titles as you
know. Include the meanings
of the titles.
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LESSON 10 - THE AʾIMMAH (A): IMĀM JAʿFAR AL-ṢĀDIQ (A)
TĀRĪKH
THE JAʿFARĪ SCHOOL OF THOUGHT
During the time of Imām Jaʿfar al-Ṣādiq (A), the ʿUmayyad rulers became weak
and the ʿAbbāsids were trying to take power and become the new rulers. As they
were busy fighting each other, Imām al-Ṣādiq (A) was left alone and not harassed
by them. He took this opportunity to spread knowledge by teaching others.
Imām set up a school in Madīnah where thousands of students came to study
subjects like chemistry, medicine, mathematics, theology, Qurʾān and astronomy.
He would then send his students to different parts of the Muslim world to teach
others.
The Imām loved to see the Muslims educated, especially his Shīʿah, and it made
him very sad when he saw Muslims being ignorant.
There were many people who benefited from his knowledge, but did not agree
with him. They started their own schools of thought. For example, Anas bin Mālik
learnt from the Imām, but his thinking led to the formation of the Mālikī school.
Similarly, Abū Ḥanīfah, a great Sunnī jurist, studied under Imām al-Ṣādiq (A), but
later formed the Ḥanafī school. Wāṣil bin ʿAtāʾ was yet another person whose
ideas about Islamic beliefs differed from the Imām. He was the founder of the
Muʿtazilī school. It saddened the Imām that Muslims were leaving the true door
of guidance and following others who did not understand the true meaning of
Islam.
Those Shīʿah who followed the Imām and accepted his teachings came to be
known as the Jaʿfarī Muslims.
DID YOU KNOW?
The ʿUmayyad dynasty was
overthrown by the ʿAbbāsids
during the lifetime of Imām
Jaʿfar al-Ṣādiq (A).
When the ʿAbbāsids wanted
to overthrow the Banū
ʿUmayyah, they raised the
slogan that they were
struggling to establish power
for “the chosen one from the
family of Muḥammad”.
Many people were fooled by
them and supported them,
but as soon as they came to
power, they started harassing
and killing the Ahl al-Bayt (A)
because they were afraid of
losing power.
KEY POINTS
1. Imām Jaʿfar al-Ṣādiq (A) is
our 6th Holy Imām. He was
born on the same date as
Rasūl Allāh (S), but almost 70
years after the wafāt of Rasūl
Allāh (S).
2. He was known as al-Ṣādiq
(The Truthful One) because
he always spoke the truth.
IN SUMMARY
1.
What is the birth date of Imām Jaʿfar al-Ṣādiq (A)?
2.
What are his titles? Why was he given the title al-Ṣādiq?
3.
Who are some of the famous people who studied under Imām Jaʿfar al-Ṣādiq (A)?
4.
Why are we known as the Jaʿfarī Muslims?
TĀRĪKH
LESSON 10 - THE AʾIMMAH (A): IMĀM JAʿFAR AL-ṢĀDIQ (A)
3. He advised his followers to
work hard and become
educated. He started a school
in Madīnah where thousands
of students studied.
4. We follow the Jaʿfarī
school of Islamic thought,
which is named after him.
93
11
THE AʾIMMAH (A): IMĀM MŪSĀ AL-KĀẒIM (A)
LEARNING OBJECTIVES
IMĀM MŪSĀ AL-KĀẒIM (A)
1. An introduction into the
life of Imām Mūsa al-Kāẓim
(A).
Imām Mūsā al-Kāẓim is our 7th Holy Imām. His titles include al-Ṣābir (The Patient
One), al-ʿAbd al-Ṣāliḥ (The Pious Servant of Allāh (SWT)), and al-Amīn (The
Trustworthy), but his most famous title is al-Kāẓim (One Who Controls His Anger).
2. Imām taught his followers
never to support the unjust
oppressors.
MY NOTES
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
Key Facts
Birth date: 7th Safar 128 AH in al-Abwāʾ, just outside Madīnah
Father:
Imām Jaʿfar al-Ṣādiq (A)
Mother:
Sayyidah Hamīdah al-Barbariyyah (from North Africa)
Wafāt :
25th Rajab 186 AH in Baghdad.
Abū Baṣīr, a companion of Imām al-Ṣādiq (A) said that he was with the Imām at alAbwāʾ when a messenger came to the Imām to tell him that his wife was about to
deliver a baby. The Imām was very pleased and went with the messenger. After
some time, he came back happy and announced, “Allāh has blessed me with a
son who is the best of those whom Allāh has made good.” When Imām Jaʿfar alṢādiq (A) returned to Madīnah, he held a banquet (walīmah) for three days and
invited the poor to come and eat.
Imām al-Kāẓim (A) taught his Shīʿah never to support a tyrant or oppressor and
never to work for them. He encouraged his Shīʿah to keep away from the evil
rulers and kings of the time so that they would not be part of their sinful acts.
However, he allowed his Shīʿah to work for the government provided that, by
doing so, they were able to help others.
___________________________
___________________________
A Shīʿah named Ziyād bin Abī Salamah says he used to work for the Caliph. One
day he went to see the Imām. The Imām asked him, “O Ziyād, why do you work
for the (unjust) authorities?”
___________________________
___________________________
___________________________
Imām said to him, “O Ziyād, I prefer to fall off a cliff than to work for one of
them, except if I can use my position to help a muʾmin who is in trouble or free
him from imprisonment or pay off his debts.”
Imām Mūsā al-Kāẓim (A) used to help and feed the poor in Madīnah. He would go
out in the night when it was dark and leave food and money for them without
them knowing who had helped them.
ACTIVITY
List the name of the location
each of the Aʾimmah (A) are
buried in.
94
Ziyād replied, “I have a family to look after and I have a skill that they can
employ me for. I have no other way of earning a living.”
The ʿAbbāsid caliph Hārūn al-Rashīd felt threatened by the popularity of the Imām.
He arrested the Imām in the middle of the night and sent him to a prison in
Baghdād, where he had the Imām poisoned.
LESSON 11 - THE AʾIMMAH (A): IMĀM MŪSĀ AL-KĀẒIM (A)
TĀRĪKH
WE SHOULD NOT SUPPORT THE OPPRESSORS
One day the Imām met one of his Shīʿah called Ṣafwān al-Jammāl, who used to
rent camels to others. The Imām told Ṣafwān, “Everything is good about you
except that you rent your camels to the caliph Hārun!”
Ṣafwān told the Imām, “I am only renting camels to him so he can go for Ḥajj.”
The Imām asked Ṣafwān, “Are you hoping that he will come back safe and sound
from Ḥajj so that he can pay you for renting the camels?”
“Yes”, replied Ṣafwān.
DID YOU KNOW?
One of the titles of Imām
Mūsā al-Kāẓim (A) is Bāb alḤawāʾij (the door to the
fulfilment of wishes).
The other holy personality
who shares the same title is
Hazrat ʿAbbās, son of Imām
ʿAlī (A).
Imām al-Kāẓim (A) said, “one who wishes safety and health for an
oppressor is one of them!”
Ṣafwān realised what he was doing was wrong. He sold all his camels so that the
caliph could no longer force him to rent his camels to him. The caliph Hārun was
furious when he learnt that Ṣafwān had sold all his camels. He suspected the
Imām must be the reason for this, so his hatred for the Imām increased even
further. He ordered his guards to put the Imām in prison and poison him. Imām
passed away in the prison of Baghdād. He is buried in the Kāẓimiyyah area of
Baghdād.
KEY POINTS
1. Imām Mūsā al-Kāẓim (A)
is our 7th Imām. He was
born in the village of alAbwāʾ in the outskirts of
Madīnah.
2. His mother was a Berber
from North Africa.
3. The Imām always helped
the poor and the needy.
He advised his Shīʿah not
to support or work for the
unjust
rulers
and
governments unless by
doing so, they were able to
help others.
IN SUMMARY
1.
Who was the mother of Imām Mūsā al-Kāẓim (A)? Where was she from?
2.
What does the title al-Kāẓim mean?
3.
What did the Imām advise his companion Ṣafwān?
4.
How did the Imām die? Where is he buried?
TĀRĪKH
LESSON 11 - THE AʾIMMAH (A): IMĀM MŪSĀ AL-KĀẒIM (A)
4. Imām was imprisoned
and poisoned by the caliph
Hārun al-Rashīd. He died in
the prison of Baghdād and
is buried in Kāẓmayn.
95
12
THE AʾIMMAH (A): IMĀM AL-MAHDĪ (A)
AL-GHAYBAH AL-KUBRĀ OF IMĀM AL-MAHDĪ (A)
LEARNING OBJECTIVES
1. Al-Ghaybah al-Kubrā of
Imām al-Mahdī (A)
2. Intiẓār for
Mahdī (A)
Imām
al-
MY NOTES
Imām al-Mahdi (A) is our living Imām. He is currently in ghaybah, and will only
reappear when Allāh (SWT) wills.
Key Facts
Birth date:
15th Shaʿbān 128 AH in Sāmarrāʾ
Father:
Imām Ḥasan al-ʿAskarī (A)
Mother:
Sayyidah Narjis
al-Ghaybah al-Sughrā: 260 AH - 328 AH
___________________________
___________________________
___________________________
___________________________
___________________________
___________________________
al-Ghaybah al-Kubrā: 328 AH to date
The Imām first went into ghaybah when his father passed away. He was five years
old at the time. This was the first and shorter of the two ghaybahs (al-Ghaybah alṢughrā). During this time, the Imām directly appointed his representatives.
Imām al-Mahdī (A) had four representatives succeeding one another during alghaybah al-ṣughrā. When the fourth and final representative was about to die,
Imām wrote a letter to him telling him that he was now going into a complete
ghaybah (al-Ghaybah al-Kubrā), and would not appoint direct representatives
any more.
___________________________
___________________________
___________________________
___________________________
Imām has advised his Shīʿah to follow those who are learned amongst them for
guidance on religious matters. Although the Imām is in ghaybah, he too guides us
in many ways, just as the sun continues to benefit us even when it is hidden
behind clouds.
During the period of Imām’s ghaybah, it is our responsibility to get to know him,
and to prepare for his return.
___________________________
___________________________
ACTIVITY
We should remember our
Imām all the time, especially
on the day of Friday. What
actions can we perform on
Fridays to show that we care
about our Imām and look
forward
to
his
reappearance?
96
Waiting for Imām al-Mahdī (A) to return is called intiẓār. During the time of
intiẓār, it is the duty of all the Shīʿah of Ahl al-Bayt (A) to work for the good of
humanity and be excellent role models for others. It is our responsibility to
portray the true values of Islam.
Obeying Allāh (SWT) and keeping away from ḥarām are the first duties we have
towards showing our loyalty to our Imām. Thereafter, serving humanity and
praying for the return of the Imām (A) are also part of our duties to the Imām.
LESSON 12 - THE AʾIMMAH (A): IMĀM AL-MAHDĪ (A)
TĀRĪKH
WAITING FOR THE REAPPEARANCE OF IMĀM AL-MAHDĪ (A)
DID YOU KNOW?
Just as we are doing intiẓār (waiting) for the Imām, he too is doing intiẓār for us.
Some of the titles of the Imām include:
Al-Muntaẓir - The one who everyone is waiting for
Al-Muntaẓar - The one who is waiting (to reappear)
We are waiting for him to return because we want to see justice and peace
established on the earth and the removal of unjust suffering. The Imām (A) is
waiting for us to show him that we are ready for his return and that we are pious
and sincere and not greedy for the world. The Imām will only return when the
people are ready to follow him sincerely.
Duʿāʾ al-Iftitāḥ is one of the
supplications taught to us by
Imām al-Mahdī (A).
We recite this duʿāʾ every
night in the holy month of
Ramaḍān.
The first people to come to help the Imām when he reappears will be 313. They
will be the most pious, learned and courageous people, and will come from
different parts of the world. Allāh (SWT) will bring them all together to Makkah
when the Imām returns. This number 313 is the same as the number of Muslims
who fought on the side of Rasūl Allāh (S) in the battle of Badr.
“The Mahdī is from my descendants. He will have a ghaybah during which time
there will be a lot of confusion in the world. When he returns, he will bring the
treasures of the prophets and will fill the earth with justice and equity after it is
filled with injustice and tyranny.”
KEY POINTS
1. Imām al-Mahdī (A) went
into al-Ghaybah al-Ṣughrā
after his father passed away.
He was 5 years old at the
time. This ghaybah lasted 69
years.
2. After this time, the Imām
went into al-Ghaybah alKubrā. He is still in this
ghaybah today.
IN SUMMARY
1.
When was Imām al-Mahdī (A) born?
2.
The Imām has two periods of ghaybah. Which ones are they?
3.
What does intiẓār mean?
4.
What do the titles al-Muntaẓir and al-Muntaẓar mean?
5.
What are our responsibilities during the ghaybah of the Imām?
6.
What actions can we perform to show that we care for the Imām?
TĀRĪKH
LESSON 12 - THE AʾIMMAH (A): IMĀM AL-MAHDĪ (A)
3. The Shīʿah are waiting for
the Imām to reappear and fill
the earth with justice and
equity.
4. The Imām is also eagerly
waiting for his reappearance.
97
QUR’AN
ِ‫إِ َّن َٰه َذا الْ ُقرآ َن ي ه ِدي لِلَّ ِِت ِهي أَقْ وم وي ب ِشر الْم ْؤ‬
ِ
‫ني‬
‫ن‬
‫م‬
َْ ْ
َ
َ ُ ُ َُ َ ُ َ َ
ِ ‫الص‬
ِ َّ‫ال‬
ِ
ِ‫َجرا َكب‬
َّ
‫ريا‬
‫أ‬
‫م‬
‫َل‬
‫َن‬
‫أ‬
‫ات‬
‫اِل‬
‫ن‬
‫و‬
‫ل‬
‫م‬
‫ع‬
‫ي‬
‫ين‬
‫ذ‬
َ
ُ
َّ
َ
َ
ََْ َ
ً ً ْ ُْ
“Surely this Quran guides to that which is most upright and
gives good news to the believers who do good that they shall
have a great reward.” [Suratul Israa’ 17:9]
QUR’AN SYLLABUS - CLASS 8
Lesson
Topic
Date Completed
LESSON 1 - SURAH AL-FALAQ.
[
]
LESSON 2 - SCIENCE IN THE HOLY QUR’AN - THE WATER
[
]
LESSON 3 - HURUFUL ABJAD.
[
]
LESSON 4 - DUÀ FROM THE HOLY QUR’AN.
[
]
LESSON 5 - FURU` AD-DIN IN THE HOLY QUR'AN.
[
]
LESSON 6 - HURUF AL-MUQATTA-AT - LETTERS OF
[
]
LESSON 7 - THE STORY OF THE COW
[
]
LESSON 8 - FURU` AD-DIN IN THE HOLY QUR'AN - SAWM
[
]
LESSON 9 - FURU` AD-DIN IN THE HOLY QUR'AN - HAJ
[
]
LESSON 10 - FURU` AD-DIN IN THE HOLY QUR'AN - ZAKAT
[
]
LESSON 11 - FURU` AD-DIN IN THE HOLY QUR'AN - KHUMS
[
]
LESSON 12 - FURU` AD-DIN IN THE HOLY QUR'AN - JIHAD
[
]
LESSON 13 - FURU` AD-DIN IN THE HOLY QUR'AN -
[
]
LESSON 14 - FURU` AD-DIN IN THE HOLY QUR'AN - TAWALLA [
]
LESSON 15 - FURU` AD-DIN IN THE HOLY QUR'AN - TABARRA [
]
CYCLE.
ABBREVIATION
AMR BIL MA`RUF AND NAHY ÀNIL MUNKAR.
Qur’an
Page 8.1
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LESSON 1:
SURAH AL FALAQ
Introduction
This Surah was revealed in Makka. It has five verses. It is Surah number 113 in the
Holy Qur’an.
Al-Falaq means “The Dawn”. The Surah deals with seeking the protection of Allah
from the evil of magic and witchcraft.
Text and Translation
ãÈ×ãcáäoÂB ãÌÇåcáäoÂB ãÐÃÂB ãÈåtãQ
In the Name of Allah, the Beneficent, the Merciful
ý1þ ã¼áÃá∙åÂB ãäPáoãQ âlÒâ®áF åÄâº
Say, “I seek refuge in the Lord of the Dawn,
ý2þ á¼áÃág CáÆ ãäoáw ÌãÆ
From the evil of His creation,
ý3þ áSáºáÑ BálãH è¼ãsCá² ãäoáw ÌãÆáÑ
And from the evil of the dark night when it overtakes,
ý4þ ãká»âˉåÂB Øã¶ ãVCá[Cáä∙áäËÂB ãäoáw ÌãÆáÑ
And from the evil of the witchcraft (blowing on knots),
ý5þ ákátác BálãH èkãsCác ãäoáw ÌãÆáÑ
And from the evil of the envious when he envies!”
Tafsir
Ayah 1. The Dawn refers to destroying the darkness of witchcraft, just as the light of
the dawn overcomes the darkness of the night.
Ayah 2. Allah has created all sorts of creatures. Some are visible, others are
invisible. Some are known to man, others are not. We ask protection from the evil of
all harmful creatures.
Ayah 3. “Ghasiq” here refers to darkness of difficulties (both physical and mental)
that are faced by us.
Qur’an
Page 8.2
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Ayah 4. The blowing on knots in a piece of thread was a kind of witchcraft practised
by some women to try to cause mental harm to others. Here we seek protection from
such witchcraft.
Ayah 5. The evil of the envious of jealous person can cause harm in many ways.
Here we ask for protection from this sort of evil.
In short, in this Surah, we are asking Allah for help against all sorts of harm that other
people seek to do to us.
Merits of Reciting Surah al Falaq.
1. This Surah should be recited when we feel that people mean to do us harm.
2. The Prophet (S) has said that one who recites both this Surah and the next
(an Nas) will be as though he has recited all the Books which Allah has
revealed.
3. He also used to urge his companions to recite the two Surahs upon waking up
and upon going to bed.
References
Holy Qur’an, Tafsir of S V Mir Ahmed Ali
Ramadhan, Ahkam and Philosophy, Yasin T. Al Jibouri
Qur’an
Page 8.3
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LESSON 2:
SCIENCE IN THE HOLY QUR’AN - THE WATER CYCLE
The heat from the sun’s rays causes the sea and water in lakes to evaporate. The water
vapour then rises up, and as it condenses, it forms clouds.
The winds then move the clouds to different areas. Sometimes these clouds disperse without
producing any rain, but sometimes they combine with other clouds to cause rain.
The Holy Qur’an says:
ãÐãXáÇåcán åÕákáÖ áÌå×áQ BæoåxâQ ábCáÖãäoÂB âÄãsåoâÖ ÕãmáäÂB áÒâÎáÑ
(Allah) is the One Who sends forth the winds bearing good news of His Mercy.
æÙCá»ã[ CæQCádás åYáäÃáºáF BálãH ÔáäXác
When they have carried the heavy-laden clouds,
ACáÇåÂB ãÐãQ CáËåÂáqÊáGá¶ èYãä×áäÆ èkáÃáRãÂ âÍCáËå»âs
We drive them to a dead land. Then We send down water to it
ãVBáoáÇáä\ÂB ãäÄâ¾ ÌãÆ ãÐãQ CáËå_áoågáGá¶
and thereby bring forth fruits of every kind.
ý57þ áÉÑâoáä¾ámáW åÈâ¿áäÃáˉáÂ ÔáWåÒÇåÂB â^ãoåhâÊ áÀãÂámá¾
Thus We will bring forth the dead. Maybe you will be mindful.
(al-A`raf, 7:57)
When rain falls on the sea, the above cycle is soon repeated. When it falls on land,
some water is absorbed by vegetation, either directly or through the soil. The rest is
absorbed into the ground and is either conducted to the sea, or comes back to the
earth’s surface through springs, etc.
Qur’an
Page 8.4
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Thus the Holy Qur’an says:
ACáÆ ACáÇáätÂB áÌãÆ áÁáqÊáF áÐáäÃÂB áäÉáF áoáW åÈáÂáF
Have you not seen that Allah sent water down from the sky
ã¡ånáåÛB Øã¶ á°×ãQCáËáÖ âÐá¿áÃátá¶
and led it through sources into the ground?
âÐâÊBáÒåÂáF Cæ∙ãÃáXåhâäÆ Cæ®ånáp ãÐãQ â^ãoåhâÖ áäÈâ[
Then, through it, He caused sown fields of different colours to grow.
Bæäoá∙å|âÆ âÍBáoáXá¶ âa×ãÏáÖ áäÈâ[
Then they wither and you see them turn yellow
CæÆCá§âc âÐâÃáˉå`áÖ áäÈâ[
and He makes it crumble away?
ý21þ ãPCáRåÂáåÛB ØãÂåÑâãÛ Óáoå¾ãmáÂ áÀãÂál Øã¶ áäÉãH
Truly in this is a reminder for men of understanding. (az-Zumar 39:21)
Isn’t it marvellous to see how the verses of the Holy Qur’an describe so well the
processes of rainfall that have only recently been understood.
References
Bible, Qur’an and Science, M Bucaille, Pages 154 - 158
Holy Qur’an, Tafsir by S V Mir Ahmed Ali, Ayah 39:21
Qur’an
Page 8.5
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LESSON 3:
HURUFUL ABJAD
Where does 786 / 92 / 110 come from?
Abjad is the name given to a numerical arrangement of the Àrabic alphabet. Each
letter is given a numerical value ranging from one to one thousand.
A
L X
e
Ç
Ë
k
`
¢
1
2
3
4
5
6
7
8
9
Ð º ¾
Â
Æ
p ª
² x
10
20
30
40
50
60
70
80
¶
i
t P T d
g
~ ¦ ®
100 200 300 400 500 600 700
90
800 900 1000
The values are remembered in the following rhyme. Notice how the values have been
given. They go from 1, 2, 3 … 9, then 10, 20, 30 … 90 and finally 100, 200, 300 …
1000.
−ú¤äy æhìbäQ æOäqäjä³ æwä°æ¨äm
æÅäÀê¼ò·
æÏ÷øñåY ækéøÌäÇ æfäVæIòA
Today, Huruful Abjad has only limited usage. It is used in certain Àrabic documents
for numbering paragraphs or headings, the way we use a, b, c or i, ii, iii etc.
However, a lot of people use the Abjad numerical values for certain words or phrases
without realising how these values came about.
For example, the numerical value of the phrase below is 786.
øÁ@æÎêYìj»A øÅ{ÀæYìj»A êÉé}¼»A øÁænøI
Â Ð ` i ¾ A Æ Â ` i ¾ A Ê ¾ ¾ A Â p L
40 10
8 200
The name
30 1
50 40 8 200
30 1
Total 786
5
30 30
1 40
60
2
èfìÀäZå¿ adds up to 92 and the name èÏê¼ä§ adds up to 110.
e Â ` Â
Ð ¾ ª
4
10
40
8
Total 92
40
30
70
Total 110
That is why Muslims frequently use the number 786 for blessing. The Shiàs add the number
110 and sometimes 92, as well.
Qur’an
Page 8.6
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LESSON 4:
DU`Á FROM THE HOLY QUR’AN
Introduction
Duà means a prayer to Allah. It is different from Salaat, because in Duà, you can
say the prayer in any language, at any time and in any manner you like.
Imam Àli (A) has said: “Put your faith in Allah. Seek His protection. Ask from Him
alone. To give as well as to withhold lies in His power. Ask for as much of His favours
as you can. Allah owns the treasures of the heavens and the earth.”
Sometimes your Duà is not immediately answered. Do not be disappointed, but
continue to pray. Be patient and believe sincerely in His help. Perhaps what you have
asked for will prove harmful to you and not getting that request may be a blessing in
disguise.
The importance of Duà is seen in Salaat, where there is a special opportunity to do
Duà. This is in Qunoot. In this lesson, we will learn the meanings of some Duà that
are found in the Holy Qur'an.
Duà 1
ÕãjCáËâÖ CæÖãjCáËâÆ CáËåˉãÇás CáËáäÊãH CáËáäQáän
O our Lord! We have indeed heard the voice of a messenger calling
CáäËáÆEá¶ åÈâ¿ãäQáoãQ åBÒâËãÆD åÉáF ãÉCáÇÖãàãÂ
to the faith, saying “Believe in your Lord!” So we believed.
CáËãWCáNãä×ás CáäËá® åoãä∙á¾áÑ CáËáQÒâÊâl CáËáÂ åoã∙å²Cá¶ CáËáäQán
O our Lord! Forgive us then our sins, and remove from us our evil deeds,
ý193þ ãnBáoåQÛB á°áÆ CáËáä¶áÒáWáÑ
and cause us to die among the virtuous ones. (Ali-Imran 3:193)
In this Duà, we confirm our sincere belief to Allah, and then ask him to forgive us as
a result of our belief (Ìman).
The last part is very important. Our constant prayer should be that we die on the right
path and do not abandon Islam at any time. This Duà should be recited all the time
and especially in Qunoot.
Qur’an
Page 8.7
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Duà 2
ý10þ Bækáwán CáÊãoåÆáF åÌãÆ CáËáÂ åOãä×áÎáÑ æUáÇåcán áÀÊâkáäÂ ÌãÆ CáËãWD CáËáäQán
O our Lord! Grant us mercy from You, and provide a right course for us in our affair.
(al-Kahf, 18:10)
This Duà was recited by the People of the Cave (Ashabul Kahf), when they heard
the approach of the soldiers who were hunting them.
This Duà should be recited to seek help in overcoming someone who means you
harm and also to achieve success in whatever work you undertake.
Duà 3
ý24þ ço×ã»á¶ èoå×ág åÌãÆ áäØáÂãH áYåÂáqÊáF CáÇãÂ ØãäÊãH ãäPán
O my Lord! Verily, I have need of the good that You have sent me
(al-Qamar, 28:24)
This Duà was recited by Prophet Musa (A) after he helped Prophet Shuàyb (A)
daughters get water for their sheep. We should recite this beautiful Duà after we
perform any good act, to seek acceptance and reward from Allah.
It is also highly recommended to recite this Duà when seeking a job.
References
Qunoot, Peer Mohamed Ebrahim Trust
Holy Qur’an, Tafsir of S V Mir Ahmed Ali
Qur’an
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LESSON 5:
FURU` AD-DIN IN THE HOLY QUR'AN.
Salaat ( Namaaz; Daily Prayers )
Our declared submission to the will of Allah is put to the test when we are called to
perform acts solely for His pleasure; acts that may seemingly serve no purpose
except in demonstrating our obedience to what He has commanded.
These actions are called Furu` ad-Din (The Branches of Religion). In all these
actions, the intention of doing it solely for the pleasure of Allah is a prerequisite.
Without the intention, the act becomes null and void. It is called the Niyyat of
Qurbatan ilallah.
Moreover, Allah has, in some cases, explained the reasons and wisdom behind the
action. He has also clarified what would happen to one who does the action and what
would happen if one does not perform the action.
The word Salaat has been mentioned 68 times all over the Holy Qur’an. The
significance of Salaat cannot be underestimated. The Holy Prophet (S) has said:
æÆêA äË BäÇAäÌêm Bä¿ æOò¼øJå³ æOò¼øJå³ æÆêA øÅæÍêf»A åPäfæ¿óA äÑÌ}¼ìv»A ìÆêA
BäÇAäÌêm Bä¿ æPìeåi æPìeåi
The prayers are a pillar of religion; if they are accepted, everything else will be
accepted, and if rejected, everything else will be rejected.
Allah says in the Holy Qur’an:
ý14þ Õãoå¾ãmãÂ áTáÚáä|ÂB ãÈãºáFáÑ ØãÊåkâRå®Cá¶ CáÊáF áäÙãH áÐáÂãH áÙ âÐáäÃÂB CáÊáF ØãËáäÊãH
Verily, I am Allah, there is no God but I, therefore worship Me and establish prayers
for My remembrance. (Ta Ha, 20:14)
Here, Allah is giving us one very good reason as to why He has made prayers
compulsory for us. It is indeed so that we do not forget Him. It is our duty to
remember Him at all times, for we would have been nothing had it not been for His
mercy over us.
The least we can do is to remember Him and we show that we do remember Him by
praying five times a day.
In another verse in the Holy Qur’an, Allah says:
áTáÚáä|ÂB ãÈãºáFáÑ ãPCáXã¿åÂB áÌãÆ áÀå×áÂãH áØãcÑâF CáÆ âÄåWâB
Recite (O Muhammad) what has been revealed to you of the Book, and establish prayers;
ãoá¿ËâÇåÂBáÑ ACáxådá∙åÂB ãÌá® ÔáÏåËáW áTáÚáä|ÂB áäÉãH
surely prayer keeps (one) away from indecency and evil.
(al-Ànkabut, 29:45)
Qur’an
Page 8.9
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Prayers recited in time become a shield protecting us from the evils and vices of this
world. At a time when we witness ever increasing crimes and sins, we are always
looking for means to protect ourselves from such influences and maintain our faith.
Allah has assured us, in this verse, that the best way to be safe from all the vices is
to observe our prayers.
It is important to note that the opposite is also true. This means that one who
indulges freely and shamelessly in vices is less likely to establish prayers because
the vices will act as a shield and stop him from establishing prayers.
To explain the importance of reciting prayers correctly, I quote a story from the book
“Manazil ul Akhirah” by Shaykh Àbbas Qummi in which he writes:
A man died and after burial, during the questioning and accounting, he was told that
he would be punished for a total of 100 prayers that he missed. He pleaded and
pleaded to be pardoned by Allah. He was finally told by the angels that Allah had
decided to forgive him for all the prayers that he missed except one which he had
recited without performing Wudhu. (This was an act of arrogance and deliberate
disobedience that defied the command given by Allah that prayers shall only be
recited with Wudhu). The man felt relieved that he would now be punished for only
one prayer, so he agreed. The angels lifted their mace and struck a blow to the
ground and the grave erupted into a volcano and the grave shall remain engulfed in
flames until the Day of Judgement.
Prayers have to be recited in their prescribed times and with proper concentration.
People who undermine prayers or anything that forms a part of praying (e.g. Wudhu,
Qiblah, etc.) are called in Àrabic, “Mustakhiff” - literally meaning “taking it lightly”.
Imam Ja`far as-Sadiq (A) has said that there is no sin greater than that of prayers
being taken lightly.
Note that the Imam (A) does not say that the worst sin is missing prayers, but taking
prayers lightly. This shows the importance of not only reciting the prayers, but also
reciting it correctly and with great respect.
ý4þ áÌ×ãäÃá|âÇåÃãäÂ çÄåÖáÒá¶
And woe to the ones who pray,
ý5þ áÉÒâÎCás åÈãÏãWáÚá{ Ìá® åÈâÎ áÌÖãmáäÂB
Yet are heedless of their prayer. (al-Maùn, 107:4,5)
Qur’an
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LESSON 6:
CATEGORIES OF PAUSES (WUQUF ) IN RECITATION OF THE HOLY QUR’AN
When a reciter of the Holy Qur’an wishes to rest during the recitation, he must be
careful where he pauses. Usually, it is best to complete the entire passage or at least
verse before stopping. However, sometimes a reciter may need to draw a breath or
pause for sneezing etc. At this time he must know the significance of where he has
paused and how he should continue. A thorough knowledge of the various
punctuation marks is necessary to make sure the correct meaning of the verse is
maintained.
The various pauses are classified under different names. There are four
classifications
1. At -Tam - The Perfect.
This is a pause after reciting a phrase whose meaning is complete. When there is no
requirement either due to grammar or meaning to join with the rest of the text, the
pause is called at-Tam, i.e. perfect. This usually, but not always, is at the end of a
verse. A clue to this pause is the absence of any sign at the end of a verse, or the
sign (¢)
Examples are:
o¢
øÅæÍéf»A øÂæÌäÍ ê¹ê¼{¿
Master of the Day of Judgement (al-Fatihah, 1:4)
o¢
äÅæÎê¼ämæjåÀô»A äÅêÀú» Bõ¡æÌó» ìÆêA äË
And surely Lut was one of the messengers (as-Saffat, 37:133)
o¢
äjìaòAäË äÂìfä³ BäÀøI ëhê×ä¿åÌäÍ åÆBänæÃêÜA AåÛìJäÄåÍ
Man shall be informed on that day of whatever he sent before and what he put
behind! (al-Qiyamat, 75:13)
Qur’an
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2. Al - Kafi - The Appropriate.
This is a pause after reciting a phrase whose wording is complete, for example, at the
end of a verse. However, to understand the full meaning of the verse, you need to
join the sentence with the subsequent text. If you pause here, the pause is called alKafi, i.e. appropriate.
Examples are:
æÁøÈøIæÌó¼å³ {Ó¼ä§ åÉé}¼»òA äÁäNäa
Allah has sealed up their hearts…(al-Baqarah, 2:7)
o
äÆæÌåÄê¿æÛåÍ òÜ æÁåÇæiêhæÄåM æÁò» æÂòC æÁåÈäMæiähæÃòAäÕ
…Whether you warn them or do not warn them, they will not believe. (al-Baqarah, 2:6)
æÁåÈó»æÌä³ ò¹æÃålæZäÍ òÜäË
Let not their words grieve you…(Yunus, 10:65)
3. Al - Hasan - The Agreeable.
This is a pause after reciting a phrase whose meaning is complete in itself, but the
sentence is incomplete. There is more to the message, and to understand the full
meaning, you need to join the sentence with the subsequent text. Sometimes, there
is a (Ü) to guide you to continue. If you pause here, the pause is called al-Hasan, i.e.
agreeable.
Examples are:
êÉé}¼ê» åfæÀäZô»òA
All praise is for Allah…(Al-Fatihah, 1:2)
ø o μò¼ä°ô»A êéLäjøI ågæÌå§òA ô½å³
Ü
Say, “I seek refuge in the Lord of the Dawn…” (Al-Falaq, 113:1)
äpBìÄ»A äOæÍòAäiäË
And you see the people…(An-Nasr, 110:2)
Qur’an
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4. al - Qabih - the Inappropriate.
This is a pause after reciting a phrase when neither the wording nor the meaning is
complete and pausing distorts the meaning of the verse. If you pause here in error,
you must go back and recite the complete sentence again, otherwise the meaning
maybe an utterance of kufr (unbelief).
Examples are: (The place where you should not stop is marked with an X)
äÅæÎêÀê»Bú¤»A äÂæÌä´ô»A
X
ÔêfæÈäÍ à äÉé}¼»òA ìÆøG
Verily, Allah does not guide..X..the unjust people. (al-Qasas, 28:50)
Ô{j}¸åm æÁåNæÃòA äË
X
äÑÌ}¼ìv»A AæÌåIäjæ´äM òÜ AæÌåÄä¿}A äÅæÍêhú»A BäÈíÍòB{Í
O you who believe! Do not come to the prayer..X..when you are intoxicated.
(An-Nisa, 4:43)
o
äÆæÌåÇBäm æÁøÈêMòÝäu æÅä§ æÁåÇ äÅæÍêhú»òA
oÜX
äÅæÎ÷ê¼ävåÀô¼÷ê» ö½æÍäÌò¯
And woe unto those who pray,..X..those who do not pay attention during their
prayers. (al-Maùn, 107:4,5)
As you can see from the examples above, pausing at the wrong place can completely
change the meaning of the verse.
References
The Holy Qur’an
The Science of Reciting the Qur’an, M Surty, Pages 168,169
Qur’an
Page 8.13
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LESSON 7:
THE STORY OF THE COW
æTáoá»áQ åBÒâdáQåmáW åÉáF åÈâ¾âoâÆåGáÖ áÐäÃÂB áäÉãH ãÐãÆåÒá»ãÂ ÔásÒâÆ áÁCáº ålãHáÑ
And remember when Musa said to his people, “Verily, Allah commands you to
sacrifice a cow.”
æBÑâqâÎ CáÊâmãháäXáWáF åBÒâÂCáº
They said, “Do you ridicule us?”
ý67þ áÌ×ãÃãÎCá`åÂB áÌãÆ áÉÒâ¾áF åÉáF ãÐäÃÂCãQ âlÒâ®áF áÁCáº
He said, “I seek protection of Allah from being one of the ignorant.”
áØãÎ CáÆ CáËäÂ Ìãä×áRâÖ áÀáäQán CáËáÂ âåjB åBÒâÂCáº
They said, “Pray for us to your Lord to make it clear to us what she is.”
çoå¿ãQ áÙáÑ ç¡ãnCá¶ áäÙ çTáoá»áQ CáÏáäÊãH âÁÒâ»áÖ âÐáäÊãH áÁCáº
He said, “He says, ‘Verily, she is a cow, neither to old nor too young,
ý68þ áÉÑoáÆåKâW CáÆ åBÒâÃáˉå¶Cá¶ áÀãÂál áÌå×áQ çÉBáÒá®
but of a middle age between the two;’ so do as you are commanded.”
CáÏâÊåÒáÂ CáÆ CáËáäÂ Ìãä×áRâÖ áÀáäQán CáËáÂ âåjB åBÒâÂCáº
They said, “Pray for us to your Lord to make it clear to us what her colour is.”
ABáoå∙á{ çTáoá»áQ CáÏäÊãH âÁÒâ»áÖ âÐáäÊãH áÁCáº
He said, “He says, ‘Verily, she is a yellow cow;
ý69þ áÌÖãoãªCáäËÂB âäoâtáW CáÏâÊåÒáäÂ ç°~ãºCá¶
her colour is brightly yellow, delighting the beholders’.”
áØãÎ CáÆ CáËáäÂ Ìãä×áRâÖ áÀáäQán CáËáÂ âåjB åBÒâÂCáº
They said, “Pray for us to your Lord to make clear to us what she is,
CáËå×áÃá® áÐáQCáxáW áoá»áRÂB áäÉãH
because all cows are alike to us,
Qur’an
Page 8.14
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ý70þ áÉÑâkáXåÏâÇáÂ âÐáäÃÂB ACáw ÉãH CáäÊãHáÑ
and if Allah wills, we shall surely be guided aright.”
á¡ånáÛB âo×ã\âW çÁÒâÂál áäÙ çTáoá»áQ CáÏáäÊãH âÁÒâ»áÖ âÐáäÊãH áÁCáº
He said, “He says, ‘Verily, she is a cow, not (yet) used to till the land,
áZåoádåÂB Øã»åtáW áÙáÑ
nor to irrigate it.
CáÏ×ã¶ áUá×ãw áäÙ çUáÇáäÃátâÆ
She is healthy, without any blemish’.”
ãä¼ádåÂCãQ áYåNã_ áÉÝB åBÒâÂCáº
They said, “Now you have brought the truth.”
ý71þ áÉÒâÃáˉå∙áÖ åBÑâjCá¾ CáÆáÑ CáÎÒâdáQámá¶
So they sacrificed her, although they did not want to do it.
CáÏ×ã¶ åÈâWåFánBáäjCá¶ æCtå∙áÊ åÈâXåÃáXáº ålãHáÑ
And (remember) when you killed a man, and then disputed about it;
ý72þ áÉÒâÇâXå¿áW åÈâXËâ¾ CáäÆ ç^ãoåhâÆ âÐäÃÂBáÑ
Allah brought to light what you concealed.
CáÏã£åˉáRãQ âÍÒâQãoå¢B CáËåÃâ»á¶
So We said, “Strike him with a part of her (the slaughtered cow).”
ÔáWåÒáÇåÂB âÐäÃÂB Øã×ådâÖ áÀãÂámá¾
Thus, Allah brings the dead to life,
ý73þ áÉÒâÃã»åˉáW åÈâ¿áäÃáˉáÂ ãÐãWCáÖD åÈâ¿ÖãoâÖáÑ
and shows you His signs, so that you may understand.
(al Baqarah, 2:67-73)
Qur’an
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The law of Prophet Musa (A) stated that if a man was killed, and the people could not
find the murderer, 50 men of the suspected tribe had to swear their innocence and to
pay compensation to the dead person’s heir. Once, such an event actually occurred,
and the Bani Isra-il ignored the law and began to argue and dispute about what to do.
They insisted that Prophet Musa (A) should pray to Allah to reveal the name of the
murderer. They were trying to test him. Instead Allah commanded them to sacrifice a
cow.
The Bani Isra-il were reluctant to so this because in their idol-worshipping days, cows
and bulls were thought to be holy creatures. To try to get out of this, they began to
ask Prophet Musa (A) endless questions about the cow’s appearance, colour, age
etc. The more fuss they made, the more restrictions were put by Allah about the
details of the cow. Finally, they could delay no longer and by paying a large sum, the
cow as specified was reluctantly bought from its owner.
The cow was killed and its tail placed on the body of the dead man. He returned to
life and pointed out his killer.
The Bani Isra-il had wanted to test Prophet Musa (A) and were sure that there was
no way he could find the murderer to the full satisfaction of all the people. But Allah
revealed what they were trying to hide.
Qur’an
Page 8.16
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LESSON 8:
FURU` AD-DIN IN THE HOLY QUR’AN
Sawm (Fasting)
Sawm (fasting) is the most important pillar of Islam after Salaat. In literal Àrabic,
fasting means “refraining”, as used in the Holy Qur’an when it talks about Lady
Maryam, mother of Prophet Ìsa (A):
Ü
AçfäYòA øjäräJô»A äÅê¿ ìÅøÍäjäM Bì¿êBò¯
If you see any human being,
Bç¿æÌäu øÅ{ÀæYìj¼ê» åPæiähäÃ æÓéêÃêA æÓê»æÌå´ò¯
say, "I have vowed a fast to Ar-Rahman (Allah)
o
BîÎênæÃêA äÂæÌäÎô»A äÁê÷¼ä³óA æÅò¼ò¯
and I shall not speak to anyone today." (Maryam, 19:26)
Lady Maryam was ordered to say these words when she presented Prophet Ìsa (A)
to her people. She was asked to refrain from speaking and instead to point to
Prophet Ìsa (A) who while in his cradle, declared his Prophethood.
The command and purpose for Sawm is contained in the Holy Qur’an:
åÂBäÎéêv»A åÁó¸æÎò¼ä§ äKêNó· AæÌåÄä¿}A äÅæÍêhú»A BäÈíÍòB@{Í
O you who believe! Fasting is prescribed for you,
æÁó¸ê¼æJä³ æÅê¿ äÅæÍêhú»A Óò¼ò§ äKêNó· BäÀò·
as it was prescribed for those before you,
oÜ
äÆæÌå´ìNäM æÁó¸ú¼ä¨ò»
so that you may attain piety. (Taqwah)
¢
ëP{eæËåfæ¨ú¿ Bç¿BìÍòA
(It is) for a fixed number of days... (Al Baqarah, 2:183,184)
However, in Islamic Jurisprudence (Fiqh), fasting specifically refers to refraining from
food, drink and all the things that make a fast invalid, from dawn to sunset. This may
be Wajib, as in the month of Ramadhan or Mustahab, as in the 13th,14th and 15th
day of every month in the lunar calendar.
Qur’an
Page 8.17
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Further details about Sawm are provided in the Holy Qur’an:
¢
ëP{eæËåfæ¨ú¿ Bç¿BìÍòA
(Fasting is for) a fixed number of days,
ùjä°äm Óò¼ä§ æËòA BçzæÍøjì¿ æÁó¸æÄê¿ äÆBò· æÅäÀò¯
but whoever among you is sick or on a journey
(during this fixed time),
¢
äjäaóA ùÂBìÍòA æÅéê¿ èÑìfê¨ò¯
then (he must fast) an equal number of days at another time;
¢
ùÅæÎê¸ænê¿ åÂBä¨ò¢ èÒäÍæfê¯ "ÉäÃæÌå´æÎêñåÍ äÅæÍêhú»A Óò¼ä§ äË
and those who find it hard to fast will give a “Fidyah” by feeding the poor;
¢
"Éú» èjæÎäa äÌåÈò¯ AçjæÎäa äªìÌòñäM æÅäÀò¯
and whoever does a good deed voluntarily, it is better for him;
o
äÆæÌåÀò¼æ¨äM æÁåNæÄó· æÆêA æÁó¸ú» èjæÎäa AæÌå¿æÌåväM æÆòAäË
and that you (all) fast is better for you, if only you knew.
(Al Baqarah, 2:184)
Thus, fasting is only during days prescribed by Allah. If we miss those days for any
genuine reason, we then have to repay them later.
For people who are weakened either because of age or sickness and simply cannot
fast, either in the month of Ramadhan or thereafter, there is a Fidyah to pay to the
poor people.
Fidyah is a fixed amount of food or its monetary value.
The time of the day when a fast begins and ends is also explained in the Holy Qur’an.
Ó{éNäY AæÌåIäjæqAäË AæÌó¼ó· äË
…And eat and drink until
X
øjæVä°ô»A äÅê¿ êeäÌæmæòÜA ê¡æÎäbô»A äÅê¿ å|äÎæIæòÜA ó¡æÎäbô»A æÁó¸ò» äÅìÎäJäNäÍ
the white streak of the day becomes distinct from the black of the night at dawn;
X
ø½æÎú»A Óò»êA äÂBäÎéêv»A AæÌíÀêMòA ìÁåQ
then complete the fast up to night time… (Al Baqarah, 2:187)
Qur’an
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LESSON 9:
HAJ (PILGRIMAGE)
Haj is the third pillar of Islam. It consists of certain rites, actions and sayings that are
done at specified times in specified places. It is a unique gathering of Muslims from
all over the world at which they worship Allah, ask for His forgiveness, and learn of
the situation and problems of their brother Muslims who live in other parts of the
world. The Holy Qur’an has a whole Surah by the name of Haj (Surah 22) and many
verses that refer to the pilgrimage.
êOæÎäJô»A íWêY øpBìÄ»A Óò¼ä§ êÉé}¼ê» äË
And pilgrimage to the House (Kaàba) is incumbent upon mankind (purely) for Allah;
¢
õÝæÎøJäm êÉæÎò»êA äªBòñäNæmA øÅä¿
(It is) for those who can afford to go there.
o
äÅæÎêÀò¼{¨ô»A øÅä§ öéÏêÄä« äÉé}¼»A ìÆêBò¯ äjä°ò· æÅä¿äË
And whoever disbelieves, then verily, Allah is independent of the needs of the worlds.
(Ali Imran, 3:97)
The last verse needs some clarification. “Man Kafara” (whoever disbelieves) here
refers to those people who are able to afford the journey but do not care about it.
About such people the Holy Prophet (S) has said, “They shall rise on the Day of
Resurrections ass Kafirs, having no vision.”
“Ghaniyyun Ànil Àlamin” (independent of the worlds) means that man’s
disobedience does not harm Allah in any way.
When Prophets Ibrahim and Ismaìl (A) completed the construction of the Holy
Kaàba, they were ordered by the Allah to call on people to come and perform the
rites of pilgrimage. Prophet Ibrahim (A) wondered and asked how his voice would be
heard far and wide. Allah promised him that it would be heard far and wide not only
across the earth, but also spanning the generations to come.
The Haj that has been made Wajib for all of us is actually in response to the call
made out by Prophet Ibrahim (A) on the instructions of Allah:
éùWäZô»BøI øpBìÄ»A Óê¯ æÆéêgòAäË
Proclaim the pilgrimage to the people.
o
Ü
ùμæÎêÀä§ éøWò¯ ÷ø½ó· æÅê¿ äÅæÎêMôBìÍ ùjê¿Bäy ÷ø½ó· Ó}¼ä§ ìË õÜBäUøi òºæÌåMôBäÍ
They will come to you on foot and on (every) lean camel, coming from every remote way,
æÁåÈò» ä©ê¯BäÄä¿ AæËåfäÈæräÎ÷ê»
That they may witness the advantages to them;
Qur’an
Page 8.19
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ëO{¿æÌó¼æ¨ì¿ ùÂBìÍòA æÓê¯ êÉé}¼»A äÁæmA AËåjó·æhäÍäË
and mention the name of Allah during the appointed days (al-Haj, 22:27,28)
Haj consists of several actions which include:
y Tawaf of Holy Kaàba
y Sa’i (walking) between the hills of Saffah and Marwah
y Staying in Àrafat
y Staying in Mina
y Slaughtering an animal on Èid day in Mina
These above acts are part of Haj. Historically all events that took place during the
time of Prophet Ibrahim (A) are being performed by millions of Muslims every year.
This is because Allah was so pleased with the sacrifice offered by Prophet Ibrahim
(A), his wife Hajirah and their son Prophet Ismá`íl (A). The Holy Qur’an says:
X
èO{¿æÌó¼æ¨ì¿ èjåÈæqòA íWäZô»òA
The Haj is in the well-known months,
ìWäZô»A ìÅøÈæÎê¯ ä~äjò¯ æÅäÀò¯
so whoever undertakes the pilgrimage in it,
Ü
ä¶æÌånó¯ òÜäË äSò¯äi òÝò¯
then let there be no contact between husband and wife, nor bad language,
¢
éøWäZô»A Óê¯ ä¾AäfêU òÜäË
nor quarrelling among one another during Haj,
¢
åÉé}¼»A åÉæÀò¼æ¨ìÍ ùjæÎäa æÅê¿ AæÌó¼ä¨æ°äM Bä¿äË
and whatever good you do, Allah knows it.
k
Ô{Ìæ´ìN»A êeAìl»A äjæÎäa ìÆêBò¯ AæËåeìËäläMäË
So take provision (for your journey), and verily the best provision is Taqwah (piety,
awareness of Allah’s laws),
o
øLBäJô»æòÜA Óê»ËóF@{Í øÆæÌå´ìMAäË
so maintain Taqwah before Me, O men of understanding.
¢
æÁó¸éøIìi æÅéê¿ õÝæzò¯ AæÌå¬äNæJäM æÆòA è`BäÄåU æÁó¸æÎò¼ä§ äoæÎò»
There is no blame (sin) on you in seeking bounty from your Lord (in trade during Haj).
ëO}¯äjä§ æÅéê¿ æÁåNæzò¯òA EägêBò¯
And when you march from Àrafat,
Qur’an
Page 8.20
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øÂAäjäZô»A øjä¨æräÀô»A äfæÄê§ äÉé}¼»A AËåjó·ægBò¯
x
remember Allah near the holy (monument ) Mashàr,
X
æÁó·{fäÇ BäÀò· åÊæËåjó·ægAäË
and remember Him as He has guided you,
o
äÅæÎ÷ê»F@ìz»A äÅêÀò» !Éê¼æJä³ æÅéê¿ æÁåNæÄó· æÆêAäË
though before that you were surely of those who had gone astray.
åpBìÄ»A ä~Bò¯òA åSæÎäY æÅê¿ AæÌåzæÎê¯òA ìÁåQ
Then hasten (march) on from the place where the people hasten on,
o
èÁæÎêYìi èiæÌå°ä« äÉé}¼»A ìÆêA
¢
äÉé}¼»A AËåjê°æ¬äNæmA äË
and seek the pardon of Allah; verily, Allah is Forgiving, Merciful.
äÉé}¼»A AËåjó·ægBò¯ æÁó¸ò¸êmBäÄì¿ æÁåNæÎäzä³ AägêBò¯
And when you have performed your rites, then remember Allah
Açjô·êg ìfäqòA æËòA æÁó·äÕF@äI}A æÁó·øjô·êhò·
¢
as you remember your fathers, rather with a more (profound) remembrance;
BäÎæÃíf»A Óê¯ BäÄêM}A FäÄìIäi ó¾æÌå´ìÍ æÅä¿ øpBìÄ»A äÅêÀò¯
but there are some people who say, “Our Lord! Give us in this world”,
o
ù¶òÝäa æÅê¿ êÑäjêaæ}ÜA Óê¯ "Éò» Bä¿äË
and they shall have no portion in the hereafter.
çÒäÄänäY BäÎæÃíf»A Óê¯ BäÄêM}A FäÄìIäi ó¾æÌå´ìÍ æÅì¿ æÁåÈæÄê¿äË
And among them there are some who say, “Our Lord! Give us good in this world,
çÒäÄänäY êÑäjêaæ}ÜA æÓê¯ ìË
and good in the hereafter,
o
øiBìÄ»A äLAähä§ BäÄê³ìË
and save us from the torment of (hell) fire. (Al Baqarah, 2:197-201)
References
The Holy Qur’an - S V Mir Ahmad Àli
The Islamic Principles - Al Balagh Foundation
Qur’an
Page 8.21
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LESSON 10:
ZAKAAT (POOR-RATE)
In Àrabic, the word Zakaat literally means “growth”. It also means “purification” as
used in the Ayah below:
BäÈøI æÁøÈæÎ÷ê·älåM äË æÁåÇåjéøÈòñåM çÒä³äfäu æÁøÈê»AäÌæ¿òA æÅê¿ æhåa
Take alms (Sadaqah) from their wealth in order to purify them and cleanse them by it.
(At-Taw bah, 9:103)
In Islamic Jurisprudence (Fiqh), Zakaat is the name given to the Sadaqah or alms
that becomes Wájib when certain conditions are fulfilled. It is a tax that is taken from
the well-off and given to the needy to tackle the problem of poverty and social
problems of the society.
The Holy Qur’an also explains which categories of people Zakaat is payable to:
ø
ÅæÎê¸{näÀô»AäË êÕEäjä´å°ô¼ê» åO{³äfìv»A BäÀìÃêA
Verily, alms (Sadaqah) are for the poor and the needy,
æÁåÈåIæÌó¼å³ êÒä°ú»äÛåÀô»AäË BäÈæÎò¼ä§ äÅæÎê¼êÀ{¨ô»AäË
and the people employed to administer (the funds), and those whose hearts are to be
won over,
äÅæÎê¿øj{¬ô»AäË øLBä³éøj»A Óê¯äË
and for freeing of slaves, and those who are in debt,
¢
ø½æÎøJìn»A øÅæIAäË êÉé}¼»A ø½æÎøJäm æÓê¯äË
and in the way of Allah and for the wayfarer;
¢
êÉé}¼»A äÅéê¿ çÒäzæÍøjò¯
a duty ordained by Allah.
o
èÁæÎê¸äY èÁæÎê¼ä§ åÉé}¼»A äË
Allah is all-Knowing, all-Wise. (at-Tawbah, 9:60)
Qur’an
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LESSON 11:
KHUMS (ONE-FIFTH TAX)
Zakaat is a form of charity or poor-rate and since it signifies the purification of a
man’s wealth from impurity, it is forbidden for the Holy Prophet (S) or his
descendants to receive any share from it. In the Holy Qur’an, therefore, there is a
specific provision made for the Holy Prophet (S) and his descendants in the form of
Khums. The first verse marking the beginning of the tenth part (Sipara) reads:
"ÉänåÀåa êÉé}¼ê» ìÆòBò¯ ëÕæÏäq æÅéê¿ ôÁåNæÀêÄä« BäÀìÃòA EæÌåÀò¼æ§AäË
And know, (O Believers) that whatever of a thing you acquire, a fifth is for Allah,
Ü
ø½æÎøJìn»A øÅæIAäË øÅæÎê¸{näÀô»AäË Ó{À{NäÎô»AäË Ó{Iæjå´ô»A Ôêhê»äË ø¾æÌåmìj¼ê»äË
and for the Prophet, and for the (prophet’s) near relatives and the orphans and the
needy and the wayfarer,
BäÃêfæJä§ Óò¼ä§ BäÄô»älæÃòA Fä¿äË êÉé}¼»BøI æÁåNæÄä¿}A æÁåNæÄó· æÆêA
if you believe in Allah and in that which We sent to Our servant (Muhammad)
¢
øÅ{¨æÀäVô»A Óä´äNô»A äÂæÌäÍ øÆBä³æjå°ô»A äÂæÌäÍ
on the day of distinction, the day when the two armies met.
o
èjæÍêfä³ ëÕæÏäq ÷ø½ó· Ó}¼ä§ åÉé}¼»AäË
Verily, Allah has power over all things. (Anfal, 8:41)
Half the amount of Khums, which literally means a fifth, is devoted to the Holy
Prophet (S) and his family. In the verse, Allah mentions six categories of recipients
deserving Khums:
Allah
The Holy Prophet (S)
Near Relatives of the Holy Prophet (S)
Orphans
Needy
Wayfarer
Qur’an
Page 8.23
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These six are then further categorised into only two main recipients of Khums. The
Holy Prophet (S) or his successor and the needy from his descendants. We thus
have Khums divided into two sections - Sehme Imam and Sehme Sadaat.
Sehme Imam (the part that goes to Imam) represents the half of Khums that should
go to Allah, the Holy Prophet (S) and his family. If the Imam (A) were present then
this would go straight to him, but in his absence, this portion of Khums is remitted to
his representative, the Marjae` of our time.
Sehme Sadaat, the portion belonging to the descendants of the Holy Prophet (S) is
given to the needy, the orphans and the wayfarers from amongst the descendants of
the Holy Prophet (S). This tax was a provision for the descendants of the Holy
Prophet (S) particularly since charity (Sadaqah) was made Haraam for them.
Out of all the things on which Khums becomes compulsory (refer to your Fiqh notes),
the one thing that probably applies to most of us is the Khums on our savings. We
have to pay Khums on all surplus items after the end of the year.
The Sunnis do not believe in Khums despite the fact that there is a very clear verse in
the Holy Qur’an and that there are numerous narrations referring to Khums. This is
because of political reasons where during the time of the Umayyad and Abbasid
dynasties, there were attempts to discredit all members of the household of the Holy
Prophet (S). One attempt was to block the source of their financial security which the
Almighty had guaranteed. Hence, they abolished the payment of Khums claiming that
it was a tax that could only be paid to the Holy Prophet (S). Since he was no longer
alive, there was no need to pay the tax. As a result, the Khums routine was slowly
eradicated from the system of majority of the Muslims on the grounds that the verse
referring to it in the Holy Qur’an was obsolete.
References
Guidance from Qur’an, Mullah Hussein A Rahim and Ali Mohamedjaffer Sheriff.
The Holy Qur’an, S V Mir Ahmad Àlí
Qur’an
Page 8.24
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LESSON 12:
JIHAD
Jihad is the sixth branch of the Furu` ad-Din. It is just as important as Salaat and
Sawm and Haj. However, because we live in an era when the ruling Imam (A) is
concealed, we hear very little of this aspect of Islam.
The Holy Qur'an is very specific on the significance of Jihad . In one place, Allah
says:
¢
äÒìÄäVô»A åÁåÈò»úÆòBøI æÁåÈò»AäÌæ¿òAäË æÁåÈänå°æÃòA äÅæÎêÄê¿æÛåÀô»AäÅê¿ Ô{jäNær»A äÉé}¼»A ìÆêA
Verily, Allah has purchased from the believers their souls and their wealth (in
exchange) for Jannah.
±³
äÆæÌó¼äNæ´åÍ äË äÆæÌó¼åNæ´äÎò¯ êÉé}¼»A ø½æÎøJäm æÓê¯ äÆæÌó¼êMBä´åÍ
(That) they will fight in the path of Allah and kill or be killed;
¢
øÆ}Aæjå´ô»A äË ø½æÎêVæÃêôÜA äË êÑAäiæÌìN»A Óê¯ Bî´äY êÉæÎò¼ä§ Açfæ§äË
a promise He shall surely keep; mentioned in the Tawrat, the Infill and the Qur’an. (at
Tawbah, 9:111)
The significance of Jihad can be understood in light of this verse. The whole aim of
doing good deeds on this earth is to accomplish the ultimate goal of every believer Jannah. In return Allah wishes us to selflessly fight in His way without any hesitation
whether we will die or not.
Jihad are of two types: Jihad al Akbar and Jihad al Asghar. Jihad al Akbar, the Major
Jihad, is the one that every person undergoes in fighting against his own whims and
wishes that may conflict with the command of Allah. This is an ongoing and
continuous struggle. The battle between the self and the conscience is Jihad al
Akbar.
Jihad al Asghar, the lesser Jihad is again of two types - the Offensive and the
Defensive.
In an ideal Islamic Government which is ruled by the Holy Prophet (S) or his
representative, the Imam (A), Muslims can fight battles to conquer land and expand
the borders of the Islamic Government. This can only be done under an order from
the Infallible (Ma`soom) Imam (A) and is termed as the offensive Jihad. This Jihad is
not compulsory on all and a lot of people can be exempted.
Qur’an
Page 8.25
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The Defensive Jihad, the more important one, is a battle in which Muslims have to
fight to protect their land, wealth or dignity. This kind of Jihad can also be declared
by Naib-e-Imam, the representative of the Imam (AS).
The important thing to understand about the concept of Jihad is that it does not just
mean war. In fact Jihad is any activity that involves struggle and sacrifice in the way
of Allah. The Holy Qur’an says:
AæÌåIBäMæjäÍ æÁò» ìÁåQ !Éê»æÌåmäiäË êÉé}¼»BøI AæÌåÄä¿}A äÅæÍêhú»A äÆæÌåÄê¿æÛåÀô»A BäÀìÃêA
The (true) believers are the ones who believe in Allah and His messenger, then never
doubt again,
¢
êÉé}¼»A ø½æÎøJäm æÓê¯ æÁøÈênå°æÃòA äË æÁøÈê»AäÌæ¿òBøI AæËåfäÈ{U äË
and (they) strive (do Jihad) with their wealth and their lives in the way of Allah.
o
äÆæÌå³êf{év»A åÁåÇ ò¹ê×}»ËóA
They are the truthful ones. (al Hujurat, 49:15)
Qur’an
Page 8.26
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LESSON 13:
Furu` ad-Din in the Holy Qur’an
Amr Bil Ma`ruf And Nahy Ànil Munkar.
The seventh and eighth branches of the Furu` ad-Din are based on Islamic Principles
that lead to a better society and improving the conditions of a society. The literal
translation of Amr bil Ma`ruf is to “enjoin others to do good” and Nahy ànil Munkar is
to “ask others to refrain from doing bad”.
Perfection in Islam is first achieved by uplifting and protecting oneself from evil. Once
that is achieved, a believer moves onto the next stage of faith in which he becomes a
useful member of his society and community. Hence, any corrupt elements should be
struck off from the roots and not be allowed to grow and form cancer in the society.
The method adopted in Islam to keep a society on its track is by enjoining others to
do right and forbidding them to do evil.
äÑÌ}·ìl»A AåÌäM}A äË äÑÌ}¼ìv»A AæÌå¿Bä³òA ø~æiæòÜA Óê¯ æÁåÈé{Äú¸ì¿ æÆêA äÅæÍêhú»òA
(The believers are) those, if We establish them (let them rule)in the earth, will
establish prayers and pay the poor rate (Zakaat),
¢
øjò¸æÄåÀô»A øÅä§ AæÌäÈäÃ äË ê²æËåjæ¨äÀô»ABøI AæËåjä¿òA äË
and enjoin good and forbid evil;
o
øiæÌå¿æóÜA åÒäJê³Bä§ êÉé}¼ê» äË
and unto Allah alone is the return of all affairs. (Haj, 22:41)
Another verse says:
øjæÎäbô»A Óò»êA äÆæÌå§æfìÍ èÒì¿óA æÁó¸æÄéê¿ æÅó¸äNô»äË
And that there should be among you a group who call mankind unto virtue
¢
øjò¸æÄåÀô»A øÅä§ äÆæÌäÈæÄäÍ äË ê²æËåjæ¨äÀô»BøI äÆæËåjå¿ôBäÍ äË
and enjoin what is good and forbid wrong;
o
äÆæÌåZê¼æ°åÀô»A åÁåÇ ò¹ê×}»ËóA äË
and they are those who shall be successful. (Áli Imran 3:104)
Another verse:
ê²æËåjæ¨äÀô»BøI äÆæËåjå¿ôBäM øpBìÄ¼ê» æOäUøjæaóA ëÒì¿óA äjæÎäa æÁåNæÄó·
You are the best group that has been brought forth for mankind; you enjoin goodness
Qur’an
Page 8.27
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¢
êÉé}¼»BøI äÆæÌåÄê¿æÛåM äË øjò¸æÄåÀô»A øÅä§ äÆæÌäÈæÄäM äË
and forbid evil, and you believe in Allah. (Ali Imran 3:110)
The importance of these two branches of religion is also emphasised in many
Ahadith. The Holy Prophet (S) has said that there will come a time when people will
forsake enjoining good and forbidding evil in order to keep people pleased.
Calamities will then befall the society and then, when the same people pray to Allah,
their prayers will not be heard.
When Allah decided to punish the people of Prophet Shuàyb (A), He said he would
punish all 100,000 of them out of which 40,000 were bad and the rest good. Prophet
Shuàyb (A) asked Him as to what the fault of the good ones was. Allah replied,
“They were happy when I was being disobeyed and they did not express their anger
when I was angry.”
Thus, it is very important to keep the practice of Amr bil Ma`ruf and Nahy ànil
Munkar alive within the society. The procedure is as follows:
When you see a wrong being done or a right not being done, then either:
1) Express your objections using all the skills at hand.
2) Use force where applicable (as in the case of father-son relationship)
3) Resent it in your heart and that is sign of weakness in faith, but the least a person
should be able to do.
Qur’an
Page 8.28
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LESSON 14:
TAWALLA
Tawalla is the ninth branch of the Furu` ad-Din. It is an Àrabic derivative from the
root Wa-La-Aa. The word has many meanings. Some of them are friend, companion,
benefactor, authority, Lord, etc.
Tawalla means that we should befriend and accept the authorities of those appointed
by Allah and the Holy Prophet (S). Allah says in the Holy Qur’an:
"Éó»æÌåmäiäË åÉé}¼»A åÁó¸íÎê»äË BäÀìÃêA
Verily your guardian is Allah and His messenger (Muhammad)
äÑÌ}¼ìv»A äÆæÌåÀæÎê´åÍ äÅæÍêhú»A AæÌåÄä¿}A äÅæÍêhú»AäË
And those who believe and establish the prayer,
o
äÆæÌå¨ê·{i æÁåÇäË äÑÌ}·ìl»A äÆæÌåMæÛåÍ äË
And give charity (alms) while they are (in Ruku`) bowing down.
(Al Maidah, 5:55)
When we say
Éé}¼»A íÏê»äË ïÏê¼ä§
(Àlí is the Wali of Allah) in our Adhan, it is based on
this verse.
In this verse we are given the order of authorities to accept their commands and
instructions. It begins with Allah - His command overrides that of all others, be they
that of our parents, our elders, our teachers, our doctors, etc. His command is
represented on this earth by the Holy Prophet (S). Thus, during the time of the Holy
Prophet (S), his command was final. Nobody can argue with what he ordains for it is
from Divinity and hence from Allah.
But in the absence of the Holy Prophet (S), the verse refers to believers who
establish prayers and give out to the needy during Ruku`. This reference, accepted
unanimously by all sects, is to Imam Àli (A).
An incident has been recorded in history where a beggar came asking from people in
the mosque. Nobody gave him anything until the Imam (A), who was busy reciting
prayers, pointed to his finger whilst he was in Ruku`, beckoning to the beggar to
remove his ring and take it. This act was so pleasant to Allah that He revealed it to
the Holy Prophet (S) immediately.
Hence, in the absence of the Holy Prophet (S), we, the believers in the message of
the Holy Prophet (S) were to accept the authority of Imam Àlí (A) as this verse
referred to him. That is why we, the Shiìtes, believe in him as the first and immediate
successor to the Holy Prophet (S).
Qur’an
Page 8.29
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After, Imam Àli (A), the Shiites believe in 11 other Imams (A) who are all
descendants of Imam Àlí (A) and appointed by the Holy Prophet (S) in his life time
as reported in various Ahadith both by the Sunnis and the Shiìtes.
Despite such clarity in the Holy Qur’an, one may wonder why the majority do not
believe in the appointment of Imam Àlí (A) as the true successor of the Holy Prophet
(S). The incident of Grader in which the Holy Prophet (S) declared to all Muslims
present with him that Imam Àlí (A) was his successor after him, has been reported
by ALL Muslims. The Holy Prophet (S) is reported to have said that:
“Whosoever accepts me as the Mawla, shall take Ali as the Mawla after me.”
Many Sunni scholars have interpreted the term Mawla as meaning ‘friend’ rather than
“a person of authority”. However, the Holy Prophet (S), to prevent any confusion,
clearly asked all those around him:
“Do I not have more authority over you than you have over yourselves?”
The Àrabic words he used here were “am I not Awla to you than you are to
yourselves?” Awla is yet another derivative of WA-LA-AA and carries the same
meaning of friendship and mastership. However, the Holy Prophet (S) very skilfully
avoided the use of Mawla which could be misinterpreted as friend and instead used
the verb that means authority and not friendship.
When the people replied, “truly, you do have more authority on us than we have over
ourselves!”, then the Holy Prophet (S) declared:
åÊòÜæÌä¿ ïÏê¼ä¨ò¯ åÊòÜæÌä¿ åOæÄó· æÅä¿
Of whomever I am the Master, (this) Àlí is his Master.
Tawalla therefore means accepting the authority of :
1) Allah
Allah is our Master and ultimate benefactor. It is only He who let things harm us or
protect us from evil. It is He who either grants us or takes away from us the various
favours we may or may have been enjoying in our lives. The believers, accept Allah
as their Wali while the Kafirs do not. The Holy Qur’an says:
Ü
AæÌåÄä¿}A äÅæÍêhú»A éóÓê»äË åÉé}¼»òA
Allah is the guardian of those who believe.
¢
øiæÌíÄ»A Óò»êA êO{Àó¼û¤»A äÅêé¿ æÁåÈåUøjæbåÍ
He brings them out of darkness into light.
Ü
åPæÌå«Búñ»A åÁåÈå×{Îê»æËòA EæËåjä°ò· äÅæÍêhú»AäË
And those who disbelieve, the false gods are their guardians,
Qur’an
Page 8.30
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¢
êO{Àó¼û¤»A Óò»êA øiæÌíÄ»A äÅêé¿ æÁåÈäÃæÌåUøjæbåÍ
who take them out of light into darkness;
oª
äÆæËåfê¼{a BäÈæÎê¯ æÁåÇ
X
øiBìÄ»A åK{ZæuòA ò¹ê×}»ËóA
they are the inmates of the fire, they shall abide therein.
(Al Baqarah, 2:257)
Wali is someone we accept as the authority, the master and hence we take our
commands from him. People tend to do things that could not have been commands
from Allah. Sometimes it could be contrary to Allah’s pleasure and hence be the
commands of Iblis. If we succumb ourselves to Iblis’s commands, then we are
actually accepting him as our Wali.
2) The Holy Prophet (S) and the Holy Aimmah (AS)
Once again, they have been appointed as having authority over us like Allah has over
because they represent Allah on this earth. Hence if our Imam (A) was to reappear
today and ask us to do something that we do not understand, we would still have to
do it without asking questions. They have the right to use us even to death just as
Allah has the right to do that. The Imam (A) would never do anything that would harm
us (not physically) just as Allah would never ask us to do something that would harm
us. It is this belief in submitting to their total authority that is called Tawalla.
A man came to see the 6th Holy Imam (A) and claimed to be from amongst the
Shiàs of Egypt. To test his true understanding of the word Wali (as he claimed), the
Imam (A) asked him to go and sit in a lit furnace that was in the vicinity. The man
started trembling and gave the excuse of his family waiting for him. When the Imam
(A) noticed his hesitation, he called the man towards him and made him sit next to
him. After a little while, Harun al Makki, a very close companion of the 6th Holy Imam
(A) arrived and after the formal greetings, the Imam (A) beckoned to him and said,
“Harun, could you please sit in that furnace?” Without asking a question, Harun
headed for the furnace and disappeared inside.
The Imam (A) turned to this man from Egypt and said, “These are the type of people
who love me.” (The Imam (A) used a word derived from WA-LA-AA). Needless to say
Harun remained quite unharmed.
3) Believers (Mo’mineen)
Tawalla also means to befriend those who are of the same faith and are loved by
Allah, His Prophet (S) and the Aimmah (AS). Thus we highly respect and love the
loyal companions of the Holy Prophet (S) and the Aimmah (AS). We also make it a
general rule to befriend and love those who love the Ahlul Bayt (A). It is in keeping
with this part of Tawalla that we remember all the martyrs of Karbala for their
sacrifices for Imam Husain (A).
Qur’an
Page 8.31
www.madressa.net
LESSON 15:
TABARRA
Tabarra means to disassociate oneself from, to wash one’s hands of. It also means
innocence (from guilt) of doing something.
In Islam, Tabarra is the tenth branch of Furu` ad-Din. Firstly, Allah wants us to
disassociate ourselves from Shaitan and anything or anybody that represents
Shaitan.
In the Holy Qur’an, one finds many references of this kind of Tabarra by Prophets of
all times. For example, on his way to Baytul Muqaddas, Prophet Ibrahim (A) came
across a group of people who worshipped the stars. These people were called the Magi.
He decided to guide them towards Allah. To teach them the error of their ways, he used
a very polite way of approach. He introduced himself as a star-worshipper also and then
sat down at night to worship with them. The Holy Qur'an says:
X
åjäJô·òA Eäh{Ç ÓéøIäi Aäh{Ç ò¾Bä³ çÒä«økBäI äoæÀìr»A òAäi ìÁò¼ò¯
Then when he (Ibrahim) saw the sun rise all brilliant, he said, “(Is) this my Lord?
(After all) this is the greatest.”
oª
äÆæÌó·øjæråM BìÀéê¿ èÕæÔøjäI ÓêéÃêA øÂæÌä´{Í ò¾Bä³ æOò¼ò¯òA FìÀò¼ò¯
Then, when it set, he said, “O my people! I dissociate myself of what you worship
besides Allah. (al Anàm, 6:79)
Similarly, the people of Prophet Húd (A) rejected his message and actually accused
him of having been bewitched by their own gods! The Holy Qur’an says:
¢
ëÕæÌånøI BäÄêNäÈê»}A å|æ¨äI òº{jäNæ§A úÜêA ó¾æÌå´äM æÆêA
We say nothing but this, that some of our gods have smitten you with evil.
oÜ
äÆæÌó·øjæråM BìÀéê¿ èÕæÔøjäI ÓêéÃòA EæËåfäÈæqAäË äÉé}¼»A åføÈæqóA ÓêéÃêA ò¾Bä³
He (Húd) said, “Verily, I call Allah to witness, and you also bear witness that I
disassociate myself from what you worship besides Allah
(Húd, 11:54)
The second application of Tabarra is in disassociating ourselves from the enemies of
Allah, the Holy Prophet (S) and the Holy Imams (A) from his progeny.
Disassociating is not a feeling that takes place in the heart. Islam wants of us to
declare that disassociation and let the world know what our stand is. That is why we
do send curses on all the Zaalims (perpetrators of injustice) who hurt the Holy
Prophet (S) and particularly his family after his death.
The sending of curses (La`nat) is our expression that we are not part of what they
did.
Qur’an
Page 8.32
www.madressa.net
"Éó»æÌåmäi äË äÉé}¼»A äÆæËågæÛåÍ äÅæÍêhú»A ìÆêA
Verily, those who annoy Allah and His messenger (Muhammad),
o BçÄæÎøÈí¿
BçIAähä§ æÁåÈò»ìfä§òAäË êÑäjêaæ}ÜA äË BäÎæÃíf»A Óê¯ åÉé}¼»A åÁåÈäÄä¨ò»
Allah has cursed them in this world and the hereafter, and has prepared for them a
painful punishment. (al Ahzab, 33:57)
Based on this verse, anybody who harms or tortures any member of the family of the
Holy Prophet (S) has in turn annoyed the Holy Prophet (S) and therefore is cursed by
Allah. Why, therefore, should we not curse him? This would therefore include all the
Umayyad and Abbasid rulers who left no stone unturned in tormenting the progeny of
the Holy Prophet (S).
Qur’an
Page 8.33
www.madressa.net
The Shia Ithna'asheri Madressa is the Madressa (religious education centre) of the Khoja Shia
Ithna’asheri Muslim Community of Stanmore, UK.
The S.I.Madressa was founded in 1985 and caters for the religious foundation of our community
children.
The classes are held every Sunday for a duration of three hours, and the last 30 minutes are
allocated to Salaat-ul-Jamaat for teachers, students & parents.
The S.I.Madressa has 4 main departments:
1. Akhlaq
Morals & Ethics
2. Fiqh / Aqa’id
Islamic Rules & Regulations
3. Tarikh
Islamic History
4. Qur’an
Recitation as well as Appreciation & Understanding
We also cater for students with learning difficulties and children with disabilities and special
needs. These activities fall under the Learning Support and Special Needs departments.
Furthermore, the older students are accommodated for, with classes that prepare them for the
outside world, equip them with qualities of leadership, and train them as future teachers.
The students are provided with an extensive and a comprehensive syllabus, which has also been
adopted by many other Madaris and organisations across the globe. Furthermore, the
S.I.Madressa has branched out onto the Internet, giving students and educators worldwide free
access to the teaching material and manuals.
For further details and information about our activities, please visit www.madressa.net. Our
notes are available for editing, sharing and improvement. If you would like to participate in
improving the overall quality and content of these notes, please email [email protected].
These manuals were kindly donated for the Thawab of the Ruh of
Marhum Akberali Pyarali Merali
PLEASE RECITE SURA-E-FATEHA
Husaini Islamic Centre, Wood Lane, Stanmore, HA7 4JB, United Kingdom
Answerphone: (+44) 020 8420 7929 | E-mail: [email protected] | Web: www.madressa.net
© 2015 - Shia Ithna’asheri Madressa

rasūl allāh (s)

Transcription

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