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 RASŪL ALLĀH (S) - PART 2 .................................................................................................................................... PG 82 RASŪL ALLĀH (S) - PART 3 .................................................................................................................................... PG 84 RASŪL ALLĀH (S) - PART 4 .................................................................................................................................... PG 86 RASŪL ALLĀH (S) - PART 5 .................................................................................................................................... PG 88 RASŪL ALLĀH (S) - PART 6 .................................................................................................................................... PG 90 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 `ANIL 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 ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ٍ ِ ِ 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. ___________________________ ___________________________ ___________________________ 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. ___________________________ Pointing to this reality, the Holy Qurʾān states: ___________________________ ___________________________ ___________________________ 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 ___________________________ ___________________________ ___________________________ 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] ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ 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 ___________________________ LESSON 1 - THE CONCEPTS OF TAWḤĪD & SHIRK ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ 5 01 MY NOTES THE CONCEPTS OF TAWḤĪD & SHIRK 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.” ___________________________ He was then asked: "How does a person try to deceive Allāh?" ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ 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] ___________________________ ___________________________ The Holy Prophet (S) replied that this refers to physically worshipping Allāh (SWT), yet with the intention to show off to others: ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ 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! LESSON 1 - THE CONCEPTS OF TAWḤĪD & SHIRK ‘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 ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ "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." ___________________________ 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. ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ 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." ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ‘AQĀ’ID LESSON 1 - THE CONCEPTS OF TAWḤĪD & SHIRK 7 01 MY NOTES ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ THE CONCEPTS OF TAWḤĪD & SHIRK 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 LESSON 1 - THE CONCEPTS OF TAWḤĪD & SHIRK ‘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 LESSON 1 - THE CONCEPTS OF TAWḤĪD & SHIRK 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 LESSON 1 - THE CONCEPTS OF TAWḤĪD & SHIRK ‘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) LESSON 2 - GOING FOR THE ZIYĀRAH OF THE AHL AL-BAYT (A) ‘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. LESSON 2 - GOING FOR THE ZIYĀRAH OF THE AHL AL-BAYT (A) 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 LESSON 2 - GOING FOR THE ZIYĀRAH OF THE AHL AL-BAYT (A) ‘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 ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ TAWASSUL & SHAFĀʿAH 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 LESSON 3 - TAWASSUL & SHAFĀʿAH ‘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 LESSON 3 - TAWASSUL & SHAFĀʿAH 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! TAWASSUL & SHAFĀʿAH 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 T U D Y T K U H S P S W H W K N R S A A H N L A A N E A R S E O J L W D Y E L K B Y L Z L M K I T A I S U A A J Z I D Y E Z Y S S W G E H R P S S X F G B G Z S F V L U C N X A T L D U B D U E A D G T O E W M D U M J L L L C S U T W N S O L J P Q U B L J R O A I G G S C F S H A F A A H E M F W V C U O U Y D N G J X U T N S P V K Y T A N P W F S Y B N A C M B A X A H A R A Y I Z V I V D J D H J C S M Q N Y D P U V X W S S E N E V I G R O F A I F R WORD BANK AHLALBAYT DAYOFJUDGEMENT DUA FORGIVENESS INTERCESSION JANNAH MASUMIN ‘AQĀ’ID NEARNESS SALAH SHAFAAH TAWASSUL TUESDAY WASILAH ZIYARAH LESSON 3 - TAWASSUL & SHAFĀʿAH 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 ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ACTIVITY ___________________________ 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 ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ LESSON 4 - THE NECESSITY OF THE DAY OF JUDGEMENT & THE HEREAFTER 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? LESSON 4 - THE NECESSITY OF THE DAY OF JUDGEMENT & THE HEREAFTER ‘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 LESSON 4 - THE NECESSITY OF THE DAY OF JUDGEMENT & THE HEREAFTER 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 ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ 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] ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ 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 ___________________________ ___________________________ ___________________________ ___________________________ 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." ___________________________ THE EXPERIENCE OF DEATH ___________________________ 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] ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ‘AQĀ’ID LESSON 5 - THE EXPERIENCE OF DEATH 25 05 MY NOTES ___________________________ ___________________________ THE EXPERIENCE OF DEATH 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] ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ 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 LESSON 5 - THE EXPERIENCE OF DEATH ‘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 LESSON 5 - THE EXPERIENCE OF DEATH MY NOTES ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ 27 05 DID YOU KNOW? Imām ʿAlī (A) has said that “people's lives are extended by giving charity." THE EXPERIENCE OF DEATH ِ َّ ِ ِ 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. LESSON 5 - THE EXPERIENCE OF DEATH ‘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). This Chapter Consists Of: 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. ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ 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 ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ 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? Allāh (SWT) says in the Qurʾān: 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 ___________________________ Allāh (SWT) says in the Qurʾān: ِ َّ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. This Chapter Consists Of: 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. ___________________________ Allāh (SWT) says in the Qurʾān: ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ِ ِ 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. Allāh (SWT) says in the Qurʾān: ِْ 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.” Imām ʿAlī (A) said: “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 1. What is the Islamic 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. ___________________________ Allāh (SWT) says in the Qurʾān: ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ 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. Allāh (SWT) says in the Qurʾān: …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. Allāh (SWT) says in the Qurʾān: ِ 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 Allāh (SWT) says in the Qurʾān: 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] Rasūl Allāh (S) said: "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." Rasūl Allāh (S) said: “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 1. What is the Islamic 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: Rasūl Allāh (S) said: "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] Imām ʿAlī (A) said: “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. This Chapter Consists Of: 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." ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ 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)!” Allāh (SWT) says in the Qurʾān: ِ ِ َّ 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: ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ 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. Allāh (SWT) says in the Qurʾān: ِ 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 Allāh (SWT) says in the Qurʾān: 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] ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ 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. Allāh (SWT) says in the Qurʾān: ِ َّ ِ ِ 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. ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ 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 LESSON 4 - RASŪL ALLĀH (S) - PART 1 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 ___________________________ ___________________________ ___________________________ ___________________________ RASŪL ALLĀH (S) - PART 2 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. ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ 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. LESSON 5 - RASŪL ALLĀH (S) - PART 2 TĀRĪKH ALLĀH (SWT) HELPED THE MUSLIMS AT BADR Allāh (SWT) says in the Qurʾān: ِ ِ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 LESSON 5 - RASŪL ALLĀH (S) - PART 2 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. RASŪL ALLĀH (S) - PART 3 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 ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ 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. ___________________________ ___________________________ ___________________________ 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. ___________________________ ___________________________ A group of the Makkan army was hiding behind the mountain. When they saw the mountain unguarded, they attacked the Muslims from behind them. ___________________________ ___________________________ ___________________________ ACTIVITY In small groups, compare the battles of Badr and Uḥud. What similarities and differences do they have? 84 Mountains of Uhud LESSON 6 - RASŪL ALLĀH (S) - PART 3 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 LESSON 6 - RASŪL ALLĀH (S) - PART 3 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 ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ACTIVITY RASŪL ALLĀH (S) - PART 4 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 LESSON 7 - RASŪL ALLĀH (S) - PART 4 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. LESSON 7 - RASŪL ALLĀH (S) - PART 4 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. RASŪL ALLĀH (S) - PART 5 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 ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ 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. LESSON 8 - RASŪL ALLĀH (S) - PART 5 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 LESSON 8 - RASŪL ALLĀH (S) - PART 5 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 ___________________________ ___________________________ RASŪL ALLĀH (S) - PART 6 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. ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ 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.” LESSON 9 - RASŪL ALLĀH (S) - PART 6 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 LESSON 9 - RASŪL ALLĀH (S) - PART 6 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 ___________________________ ___________________________ Father: Imām Muḥammad al-Bāqir (A) Mother: Sayyidah Farwā Wafāt : 25th Shawwāl 148 AH ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ ___________________________ 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.” ___________________________ 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. 92 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. Rasūl Allāh (S) said: “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 - DU`A 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 `ANIL MUNKAR. Qur’an Page 8.1 www.madressa.net 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 åÄ⺠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 Ø㶠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 www.madressa.net 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 www.madressa.net 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 CáËåÂáqÊáGᶠèYãä×áäÆ èkáÃáRã âÍCáËå»âs We drive them to a dead land. Then We send down water to it ãVBáoáÇáä\ÂB ãäÄâ¾ ÌãÆ ãÐãQ CáËå_áoågáGᶠand thereby bring forth fruits of every kind. ý57þ áÉÑâoáä¾ámáW åÈâ¿áäÃáˉá 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 www.madressa.net 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 Ø㶠á°×ãQCáËáÖ âÐá¿áÃátᶠand 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 âÍBáoáXᶠâa×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 Óáoå¾ãmá áÀãÂál Ø㶠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 www.madressa.net LESSON 3: HURUFUL ABJAD Where does 786 / 92 / 110 come from? Abjad is the name given to a numerical arrangement of the `Arabic 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 `Arabic 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  Р` i ¾ A Æ Â ` i ¾ A Ê ¾ ¾ A  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  `  Р¾ ª 4 10 40 8 Total 92 40 30 70 Total 110 That is why Muslims frequently use the number 786 for blessing. The Shi`as add the number 110 and sometimes 92, as well. Qur’an Page 8.6 www.madressa.net LESSON 4: DU`Á FROM THE HOLY QUR’AN Introduction Du`a means a prayer to Allah. It is different from Salaat, because in Du`a, you can say the prayer in any language, at any time and in any manner you like. Imam `Ali (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 Du`a 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 Du`a is seen in Salaat, where there is a special opportunity to do Du`a. This is in Qunoot. In this lesson, we will learn the meanings of some Du`a that are found in the Holy Qur'an. Du`a 1 ÕãjCáËâÖ CæÖãjCáËâÆ CáËåˉãÇás CáËáäÊãH CáËáäQáän O our Lord! We have indeed heard the voice of a messenger calling CáäËáÆEᶠåÈâ¿ãäQáoãQ åBÒâËãÆD åÉáF ãÉCáÇÖãàã to the faith, saying “Believe in your Lord!” So we believed. CáËãWCáNãä×ás CáäËá® åoãä∙á¾áÑ CáËáQÒâÊâl CáËá åoã∙å²CᶠCáËáäQán 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 Du`a, we confirm our sincere belief to Allah, and then ask him to forgive us as a result of our belief (`Iman). 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 Du`a should be recited all the time and especially in Qunoot. Qur’an Page 8.7 www.madressa.net Du`a 2 ý10þ Bækáwán CáÊãoåÆáF åÌãÆ CáËá åOãä×áÎáÑ æUáÇåcán áÀÊâkáä 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 Du`a was recited by the People of the Cave (Ashabul Kahf), when they heard the approach of the soldiers who were hunting them. This Du`a should be recited to seek help in overcoming someone who means you harm and also to achieve success in whatever work you undertake. Du`a 3 ý24þ ço×ã»á¶ èoå×ág åÌãÆ áäØáÂãH áYåÂáqÊáF CáÇã ØãäÊãH ãäPán O my Lord! Verily, I have need of the good that You have sent me (al-Qamar, 28:24) This Du`a was recited by Prophet Musa (A) after he helped Prophet Shu`ayb (A) daughters get water for their sheep. We should recite this beautiful Du`a after we perform any good act, to seek acceptance and reward from Allah. It is also highly recommended to recite this Du`a when seeking a job. References Qunoot, Peer Mohamed Ebrahim Trust Holy Qur’an, Tafsir of S V Mir Ahmed Ali Qur’an Page 8.8 www.madressa.net 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 Õãoå¾ãmã áTáÚáä|ÂB ãÈãºáFáÑ ØãÊåkâRå®CᶠCáÊáF 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-`Ankabut, 29:45) Qur’an Page 8.9 www.madressa.net 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 `Abbas 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 `Arabic, “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. Allah says in the Holy Qur’an: ý4þ áÌ×ãäÃá|âÇåÃãä çÄåÖáÒᶠAnd woe to the ones who pray, ý5þ áÉÒâÎCás åÈãÏãWáÚá{ Ìá® åÈâÎ áÌÖãmáäÂB Yet are heedless of their prayer. (al-Ma`un, 107:4,5) Qur’an Page 8.10 www.madressa.net 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 Page 8.11 www.madressa.net 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 Page 8.12 www.madressa.net 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-Ma`un, 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 www.madressa.net LESSON 7: THE STORY OF THE COW æTáoá»áQ åBÒâdáQåmáW åÉáF åÈâ¾âoâÆåGáÖ áÐäÃÂB áäÉãH ãÐãÆåÒá»ã ÔásÒâÆ áÁCẠålãHáÑ And remember when Musa said to his people, “Verily, Allah commands you to sacrifice a cow.” æBÑâqâÎ CáÊâmãháäXáWáF åBÒâÂCẠThey said, “Do you ridicule us?” ý67þ áÌ×ãÃãÎCá`åÂB áÌãÆ áÉÒâ¾áF åÉáF ãÐäÃÂCãQ âlÒâ®áF áÁCẠHe said, “I seek protection of Allah from being one of the ignorant.” áØãÎ CáÆ CáËä Ìãä×áRâÖ áÀáäQán CáËá âåjB åBÒâÂCẠThey said, “Pray for us to your Lord to make it clear to us what she is.” çoå¿ãQ áÙáÑ ç¡ãnCᶠáäÙ çTáoá»áQ CáÏáäÊãH âÁÒâ»áÖ âÐáäÊãH áÁCẠHe said, “He says, ‘Verily, she is a cow, neither to old nor too young, ý68þ áÉÑoáÆåKâW CáÆ åBÒâÃáˉå¶CᶠáÀãÂál áÌå×áQ çÉBáÒá® but of a middle age between the two;’ so do as you are commanded.” CáÏâÊåÒá CáÆ CáËáä Ìãä×áRâÖ áÀáäQán CáËá âåjB åBÒâÂCẠThey 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 áÁCẠHe said, “He says, ‘Verily, she is a yellow cow; ý69þ áÌÖãoãªCáäËÂB âäoâtáW CáÏâÊåÒáä ç°~ãºCᶠher colour is brightly yellow, delighting the beholders’.” áØãÎ CáÆ CáËáä Ìãä×áRâÖ áÀáäQán CáËá âåjB åBÒâÂCẠThey 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 www.madressa.net ý70þ áÉÑâkáXåÏâÇá 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 áÁCẠHe said, “He says, ‘Verily, she is a cow, not (yet) used to till the land, áZåoádåÂB Øã»åtáW áÙáÑ nor to irrigate it. CáÏ×㶠áUá×ãw áäÙ çUáÇáäÃátâÆ She is healthy, without any blemish’.” ãä¼ádåÂCãQ áYåNã_ áÉÝB åBÒâÂCẠThey said, “Now you have brought the truth.” ý71þ áÉÒâÃáˉå∙áÖ åBÑâjCá¾ CáÆáÑ CáÎÒâdáQámᶠSo they sacrificed her, although they did not want to do it. CáÏ×㶠åÈâWåFánBáäjCᶠæCtå∙áÊ åÈâXåÃáXẠålãHáÑ 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¿áäÃáˉá ãÐãWCáÖD åÈâ¿ÖãoâÖáÑ and shows you His signs, so that you may understand. (al Baqarah, 2:67-73) Qur’an Page 8.15 www.madressa.net 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 www.madressa.net 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 `Arabic, fasting means “refraining”, as used in the Holy Qur’an when it talks about Lady Maryam, mother of Prophet `Isa (A): Ü AçfäYòA øjäräJô»A äÅê¿ ìÅøÍäjäM Bì¿êBò¯ If you see any human being, Bç¿æÌäu øÅ{ÀæYìj¼ê» åPæiähäà 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 `Isa (A) to her people. She was asked to refrain from speaking and instead to point to Prophet `Isa (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 www.madressa.net 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 Page 8.18 www.madressa.net LESSON 9: FURU` AD-DIN IN THE HOLY QUR’AN 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. Allah says in the Holy Qur’an: êOæÎäJô»A íWêY øpBìÄ»A Óò¼ä§ êÉé}¼ê» äË And pilgrimage to the House (Ka`aba) 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 `Anil `Alamin” (independent of the worlds) means that man’s disobedience does not harm Allah in any way. When Prophets Ibrahim and Isma`il (A) completed the construction of the Holy Ka`aba, 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 www.madressa.net 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 Ka`aba y Sa’i (walking) between the hills of Saffah and Marwah y Staying in `Arafat y Staying in Mina y Slaughtering an animal on `Eid 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 `Arafat, Qur’an Page 8.20 www.madressa.net øÂAäjäZô»A øjä¨æräÀô»A äfæÄê§ äÉé}¼»A AËåjó·ægBò¯ x remember Allah near the holy (monument ) Mash`ar, 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 `Ali The Islamic Principles - Al Balagh Foundation Qur’an Page 8.21 www.madressa.net LESSON 10: FURU` AD-DIN IN THE HOLY QUR’AN ZAKAAT (POOR-RATE) In `Arabic, 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 Page 8.22 www.madressa.net LESSON 11: FURU` AD-DIN IN THE HOLY QUR’AN 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 www.madressa.net 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 `Alí Qur’an Page 8.24 www.madressa.net LESSON 12: FURU` AD-DIN IN THE HOLY QUR’AN 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 www.madressa.net 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 www.madressa.net LESSON 13: Furu` ad-Din in the Holy Qur’an Amr Bil Ma`ruf And Nahy `Anil 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 `anil 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. Allah says in the Holy Qur’an: 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§ AæÌäÈäà 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 www.madressa.net ¢ 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 Shu`ayb (A), He said he would punish all 100,000 of them out of which 40,000 were bad and the rest good. Prophet Shu`ayb (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 `anil 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 www.madressa.net LESSON 14: FURU` AD-DIN IN THE HOLY QUR’AN TAWALLA Tawalla is the ninth branch of the Furu` ad-Din. It is an `Arabic 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§ (`Alí 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 `Ali (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 `Alí (A) as this verse referred to him. That is why we, the Shi`ites, believe in him as the first and immediate successor to the Holy Prophet (S). Qur’an Page 8.29 www.madressa.net After, Imam `Ali (A), the Shiites believe in 11 other Imams (A) who are all descendants of Imam `Alí (A) and appointed by the Holy Prophet (S) in his life time as reported in various Ahadith both by the Sunnis and the Shi`ites. Despite such clarity in the Holy Qur’an, one may wonder why the majority do not believe in the appointment of Imam `Alí (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 `Alí (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 `Arabic 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) `Alí 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 www.madressa.net ¢ 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 Shi`as 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: FURU` AD-DIN IN THE HOLY QUR’AN 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 An`am, 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 Allah says in the Holy Qur’an: "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
Similar documents
A Commentary on Ziyārat ʿĀshūrāʾ - Ahl al
grandson would reach the epitome of servitude to God through
his sacrifice and martyrdom for his sake.