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CONTENT
FIRST TERM
The nature of belief in Allah
a. Tawheed
b. Shirk
c. Nifaq
Malaikah
Islamic manners and etiquettes
Achievements of the Prophet (SAWS): The battles
a. Badr
b. Uhud
c. Khandaq
Sources of Islamic Law
Pillars of Islam:
a. Shahadah
b. Salah
SECOND TERM
The nature of belief in Akhirah
a. Akhirah
b. Jannah, Jahannam & Resurrection
c. Al-Barzakh
a. Belief in Al-Qadr
b. Sufferings and Evils
Achievements of the Prophet (SAWS): The battles
a. Khayber
b. Conquest of Makkah
Islamic Manners & Etiquette
Crime and punishment in Islam
THIRD TERM
The nature of belief in Risalah (Prophethood)
The life, teachings & achievements of the Prophet(saws)
Personal aspect of Prophet’s life
Marriage and family life in Islam
Rights of parents/children in Islam
Dietary laws in Islam
Sawm: A pillar of Islam
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Pg.NO.
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16-21
21-29
30-34
35-42
43-48
49-59
60-73
74-74
75-82
83-93
94-104
105-106
107-124
125-137
138-146
147-158
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ISLAMIC STUDIES
1. THE NATURE OF ALLAH
Text of the Qura’n (Translation, Assessment of the statement and your own / others’ views)
ْ َ ُ‫﴾ لَ ْم ي َ د ِْل َولَ ْم ي‬٢﴿ ُ‫الص َمد‬
﴾٤﴿ ‫﴾ َولَ ْم يَ ُكن َّ َُّل ُك ُف ًوا َأ َح ٌد‬٣﴿ ‫وَل‬
َّ ‫﴾ اللَّـ ُه‬١﴿ ‫قُ ْل ه َُو اللَّـ ُه َأ َح ٌد‬
)Surah Al- Ikhlas 112:1-4(
TRANSLATION
Say, "He is Allah, [who is] One,
Allah, the Eternal Refuge.
He neither begets nor is born,
Nor is there to Him any equivalent."
EXPLANATION
Opinions of Abdullah Yusuf Ali( T h e N o b l e Q u r ’ a n)
1. Say: He is Allah,(6296) the One and Only;(6297)
6296 The nature of Allah is here indicated to us in a few words, such as we can understand. The qualities of
Allah are described in numerous places elsewhere, e.g., in 59:22-24, 62:1, and 2:255. Here we are specially
taught to avoid the pitfalls into which men and nations have fallen at various times in trying to understand Allah.
The first thing we have to note is that His nature is so sublime, so far beyond our limited conceptions, that the
best way in which we can realize Him is to feel that He is a Personality, "He", and not a mere abstract conception
of philosophy. He is near us; He cares for us; we owe our existence to Him. Secondly, He is the One and Only
God, the Only One to Whom worship is due; all other things or beings that we can think of are His creatures
and in no way comparable to Him. Thirdly, He is Eternal, without beginning or end, Absolute, not limited by
time or place or circumstance, the Reality before which all other things or places are mere shadows or
reflections. Fourthly, we must not think of Him as having a son or a father, for that would be to import animal
qualities into our conception of Him. Fifthly, He is not like any other person or thing that we know or can
imagine: His qualities and nature are unique .
6297 This is to negate the idea of Polytheism, a system in which people believe in gods many and lords many.
Such a system is opposed to our truest and profoundest conceptions of life. For Unity in Design, Unity in the
fundamental facts of existence, proclaim the Unity of the Maker.
2. Allah, the Eternal, Absolute ;( 6298)
6298 Samad is difficult to translate by one word. I have used two, "Eternal" and "Absolute". The latter
implies: (1) that absolute existence can only be predicted of Him; all other existence is temporal or
conditional; (2) that He is dependent on no person or things, but all persons or things are dependent on Him,
thus negativing the idea of gods and goddesses who ate and drank, wrangled and plotted, depended on the
gifts of worshippers, etc.
3. He begetteth not, nor is He begotten ;( 6299)
6299 This is to negative the Christian idea of the godhead, "the Father", "the only begotten Son" etc.
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4. And there is none like unto Him. (6300)
6300 This sums up the whole argument and warns us especially against Anthropomorphism, the tendency to
conceive of Allah after our own pattern, an
insidious tendency that creeps in at all times and among all peoples
1. The nature of Allah
•To understand what Muslims believe about Allah?
• To consider how the characteristics of Allah are shown in the Qur’an.
• To explore why the characteristics of Allah are important to Muslims.
Islamic beliefs about Allah
Muslims believe there is only one God. They call him Allah, and they direct their worship and praise towards
him. They believe that he is a supreme being with supernatural powers and that he is extremely special
compared with human beings, so he must be shown the utmost respect. Muslims accept that Allah is the sole
creator and designer of the world and everything in it. Moreover, they believe that Allah is also the sustainer
of the universe, as he continues to rule and control everything.
Muslims also accept that Allah is transcendent. This means that he is above and beyond anything else that
exists on earth, and because of this the nature and actions of Allah are difficult for human beings to
understand. Muslims use the word Tawhid to describe the idea that they believe in only one God. This is the
most fundamental idea of Islam accepted by all Muslims. They believe Allah has certain characteristics which
help them to understand what he is like:
Characteristic Definition
Transcendent
He is above and beyond anything that exists in the
world. This can make Allah difficult for Muslims to
understand fully or describe.
Immanent
He is close to every human and acts within the world
daily. Muslims believe that everything within the
universe can point to Allah.
Omnipotent
He is all-powerful. This shows that Allah controls
everything that happens and there is nothing more
powerful than Him.
Beneficent
He is all-loving and cares for His creations on a
personal level.
Merciful
He forgives the things that people do wrong. He is
compassionate when people are sorry.
Just
He judges people in a fair and unbiased way.
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Allah and the Qur’an
A key Islamic belief for all Muslims is the Oneness of Allah, or Tawhid. However, there are many different
descriptions and therefore it can be difficult for Muslims to combine them into one clear understanding.
Muslims also believe that Allah is transcendent and therefore cannot be described fully by words. The Qur’an
teaches that Allah has many names which are words or characteristics used to describe Allah. They help
Muslims to think about the nature of Allah and make ideas about Allah easier to comprehend and relate to.
Muslims may use a Tasbeeh/Rosary when they pray, which is a set of 99 prayer beads to help them to
remember and recite the 99 names. Muslims believe that being able to recall all 99 names of Allah strongly
shows their devotion to Him. This idea is reinforced in the Hadith: Abu Huraira reported the Prophet
Muhammad as saying ‘there are 99 names of Allah: he who commits them to memory will get into paradise.’
(Hadith)
Allah says in the Quran:
And your Allah is One Allah. There is no god but He, Most Gracious, Most Merciful. (Qur’an 163)
Al Muhyi () The Giver of Life
Al-Akhir ( ) The Last
As-Salam () The source
Al Majid () The All Glorious
of peace
Allah
Al Mumit () The
As-Sami' () The allHearing
Bringer of Death
Al Hakeem () The Wise
Al Wali () The Protecting
Friend
Ar-Razzaq () the Provider, the Sustainer
Why are these characteristics important?
•• They help Muslims to gain some understanding of the ‘unknowable’ nature of Allah. By having more
understanding, Muslims can show Allah more respect, which they believe is an important part of being
Muslim.
•• They allow Muslims to get closer to Allah and develop a meaningful relationship with him.
•• They are accepted by everyone in the worldwide Muslim community. This brings the community together
and allows Muslims to talk about Allah and their shared beliefs in a meaningful way.
•• They are contained in the Qur’an, which is the Islamic holy book revealed to Muhammad, so Muslims
believe Allah wants them to know these characteristics.
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ATTRIBUTES OF ALLAH
1.ALLAH----THE ALL-POWERFUL:
Allah says in the Holy Qur'an:
1."Say O Allah ,Owner of Sovereignty, You give Sovereignty to whom You will and You take Sovereignty
away from whom You will. You honor whom You will and You humble whom Youwill. In Your hand is (all)
good. Indeed, You are over all things competent". (Ale Imran 3:26)
2."To Allah belongs the dominion of the Heavens and whatever is within them. And He is over all things
competent". (Al-Maidah 5:120)
3."Blessed is He whose hand is dominion, and He is over all things competent". (Al-Mulk 67:01)
2.ALLAH----THE ALL-MERCIFUL:
Allah says in the Holy Qur'an:
1."Declare(O Muhammad! saws) unto My Servants, that truly, I am the Oft-Forgiving, The Most-Merciful".
(Al-Hijrah 15:49)
2."My Merciful (Allah's Mercy) embraces all things". (Al-Aaraf 7:156)
3."Our Lord! You comprehend all things in Mercy and Knowledge"(Ghafir 40:7)
3.Unity of God:
Islam came down and abolished what the Arabs had worshipped besides God, affirming the
absolute unity of God, both in character and Feature, and calling on people to turn to Him alone
in prayer. Allah says in the Holy Qur’an:
“Your God is One God, there is no god except Him, Most Gracious, Most Merciful.” (Al
Baqarah: 163)
“Say (O Muhammad! S.A.W.S): He is God, The One and Only, God the Eternal and Absolute,
He begets not nor is He begotten, and there is none like unto Him.” (Al Ikhlas: 1-4)
“Say, I am but a man like yourselves, (but) the inspiration has come to me, that your God is One
God, Whoever expects to meet his Lord, let him work righteousness and in the worship of his
Lord, admit no one as a partner.”
(Al-Kahf: 18)
4.Affection and Mercy (Allah The Compassionate)/ GOD = Al-Rahman, Al-Rahim.
The qualities of affection and mercy are many in The Holy Qur’an. For instance, He is “The
Most Gracious” who bestows the best of His favours upon people. He is “The Most Merciful”
in that He is The Most Compassionate to His creatures. He is “the Source of peace” providing it
to all. He is “the oft-forgiving” and “The Sustainer” of mankind. He is equally “The Kindest”,
combining both compassion and beneficence in deeds as well as in the disposition of affairs. He
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is “The Most Thankful” in that He commands and praises those who obey Him. He is “The Most
Generous” because He is not stingy and does not bother how much He offers.
“Declare (O Muhammad! S.A.W.S) unto My Servants, that truly, I am the Oft-Forgiving, The
Most-Merciful.” (Al-Hijr: 49)
“My Mercy (Allah’s Mercy) embraces all things” (Al-Araf: 156)
“Our Lord! Comprehend all things in Mercy and knowledge” (Ghafir: 7)
5.Allah – The All Just:
It is the demand of God to be just with all (nation’s) and that man should always show justice
whether it belongs to his kin and kith or to any stranger Allah says in the Qur’an:
“And let not the enmity and hatred of others make you avoid justice. Be just that is nearer to
piety, and fear Allah.” (Al-Maidah: 8)
The following verses of the Qur’an deals with the justice of God.
“And your Lord treats no one with injustice” (Al-Kahf: 49)
“And Allah wills no injustice to the mankind.” (Al Imran: 108)
“Surely! Allah is never unjust in the least degree” (Al-Nisa: 40)
6.The Creative Power of Allah:
“That is because Allah is Truth, and it is He who gives life to the dead, and it is He who is able
to do all things.” (Al Hajj: 6)
“To Allah belongs the Kingdom of the Heavens and the earth, He creates what He wills. He
bestows female (children) upon whom He wills, and bestows male (children) upon whom He
wills, or He bestows both males and females, and He renders barren whom He wills. Verily He
is the All-Knower and is Able to do all things.” (Ash-Shurah: 49-50)
“God created heavens and the earth in true (proportions). Verily in that is a sign for believers.”
(Al-Ankabut: 44
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How Tawheed affects a believer’s life
1. Broad-minded outlook:
A believer in this Kalima can never be narrow-minded or shriveled in outlook. He believes in a God who is
Creator of the heavens and the earth, the Master of the East and the West and Sustainer of the entire universe.
He looks upon everything in the universe as belonging to the same Lord whom he himself belongs to. He is
not partisan in his thinking and behavior. His sympathy, love, and service do not remain confined to any
particular sphere or group. His vision is enlarged, his intellectual horizon widens, and his outlook become
liberal and as boundless as is the Kingdom of God.
2. self-respect and self-esteem:
This belief produces in man the highest degree of self-respect and self-esteem. The believer knows that Allah
alone is the possessor of all power, and that none besides Him can benefit or harm a person, or provide for his
need, or give and take away life, or wield authority or influence. This conviction makes him indifferent to,
and independent and fearless of, all powers other than those of God.
3. Modesty and Humbleness:
Along with self-respect this belief also generates in man a sense of modesty and humbleness. It makes him
unostentatious and unpretending. A believer never becomes proud, haughty or arrogant. The boisterous pride
of power, wealth and worth can have no room in his heart, because he knows that whatever he possesses has
been given to him by God, and can take away just as He can give. In contrast to this, an unbeliever, when he
achieves some worldly merit, becomes proud and conceited because he believes that his merit is due to his
own worth.
4. Virtuous and Upright
This belief makes man virtuous and upright. He has the conviction that theirs is no other means of success and
salvation for him except purity of soul and righteousness of behavior. He has perfect faith in God who is
above all need, is related to none, is absolutely just, and none has any hand or influence in the exercise of His
divine powers. This belief creates in him the consciousness that, unless he lives rightly and acts justly, he
cannot succeed. No influence or underhand activity can save him from ruin.
5. Profound Confidence:
The believer does not become despondent and broken-hearted under any circumstances. He has firm faith in
God who is the Master of all the treasures of the earth and the heavens, whose grace and bounty have no limit
and whose powers are infinite. This faith imparts to his heart extraordinary consolation, fills it with
satisfaction and keeps it filled with hope. In this world he might meet with rejection from all doors, nothing
herein might serve his ends, all means might, one after another, desert him; but faith in and dependence on
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God never leave him; and upon their strength he goes on struggling. Such a profound confidence can result
from no other belief than belief in one God.
6. Determination, patience, perseverance, and trust:
This belief produces in man a very strong degree of determination, patient perseverance, and trust in God.
When he makes up his mind and devotes his resources to fulfill the Divine Commands in order to secure
God’s pleasure, he is sure he has the support and backing of the Lord of the universe, this certainty makes him
firm and strong like a mountain, and no amount of difficulties, impediments, and hostile opposition can make
him give up his resolution.
7. Bravery:
This declaration inspires bravery in man. There are two things which make a man cowardly:
(i) fear of death and love of safety, and (ii) the idea that there is someone else besides God
who can take away life and that man, by adopting certain devices, can ward off death. Belief
in La ilaha illallah purges the mind of both these ideas; because he knows that his life and his property and
everything else really belong to God. A time has been ordained for him, and all the forces of the world
combined cannot take away anyone’s life before that time. It is for this reason that no one is braver than the
one who has faith in God.
8. Peace and Contentment:
The belief in La ilaha illallah creates an attitude of peace and contentment, purges the mind of
jealousy, envy and greed and keeps away the temptations of resorting to base and unfair means
for achieving success. The believer understands that wealth is in God’s hands, and He
apportions it out as He likes; that honor, power, reputation and authority - everything - is
subjected to His will, and He bestows them as He will; and that man’s duty is only to endeavor
and to struggle fairly. He knows that success and failure depend on God’s grace; if He wills to
give, no power in the world can prevent Him from so doing; and if He does not will it, no power
can force Him to give.
9. Obey and observe God's Law:
The most imortant effect of La ilaha illallah is that it makes man obey and observe God’s
Law. One who has belief in it is sure that God knows everything hidden or open and is nearer
to him than his own jugular vein. If he commits a sin in a secluded corner and in the darkness of
the night, He knows it; He even knows our thoughts and intentions, bad or good. We can
hide from everyone, but we cannot hide anything from God; we can evade everyone, but it is
impossible to evade God’s grip.
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SHIRK AND IT’S TYPES
What is Shirk (Polytheism) and its manifestations (in Islam)?
·
·
Shirk - a word that implies ascribing partners to Allah, or ascribing divine attributes to other than
Allah, or believing that the source of power, harm and blessings comes from another besides Allah.
Tawheed - The Oneness and Uniqueness of Allah with respect to His Lordship, His Names and
Attributes and in His right to be worshipped.
Introduction
The Arabic word Shirk is the opposite of Tawheed, Allah’s oneness and uniqueness, and is more inclusive
than polytheism and idolatry. Shirk contradicts the very purpose of creation as expressed in the Quran:
“I have not created jinn or mankind except to worship Me.” (Quran 51:56)
Prophets were sent with the mission to eradicate Shirk and to invite humanity to single out
Allah in worship.
What is Shirk?
Shirk basically is polytheism, i.e. the worship of others along with Allah. It also implies attributing divine
attributes to any other besides Allah. It particularly implies associating partners in worship with Allah or to
believe that the source of power, harm or blessings is from others besides Allah.
Quranic verses about Shirk
1. “Indeed to ascribe partners (unto Him) is a tremendous wrong.” (Quran 31:13)
2. “Surely Allah forgives not that a partner should be set up with Him, and forgives all besides that
to whom He pleases.” (Quran 4:48)
3. “And certainly, it has been revealed to you and to those before you: if you should associate
(anything) with Allah, your work would surely become worthless, and you would surely be
among the losers.” (Quran 39:65)
Types of Shirk
There are three types of Shirk, namely:
(1) Ash-Shirk-al-Akbar, i.e. major Shirk
(2) Ash-Shirk-al-Asghar, i.e. minor Shirk
(3) Ash-Shirk-al-Khafi, i.e. inconspicuous Shirk.
Ash-Shirk-al-Akbar (The major Shirk):
The major and serious polytheistic form, it can be seen in the following aspects:
(a) Shirk-ad-Du’â, i.e. invocation.This aspect implies invoking, supplicating or praying to other deities
besides Allah.
Almighty Allah says:
“And do not invoke besides Allah that which neither benefits you nor harms you, for if you did, then indeed
you would be of the wrongdoers.” (Quran 10:106)
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(b) Shirk-al-Niyyah wal-Iradah wal-Qasd. This aspect implies intentions, purpose and determination in acts
of worship or religious deeds not for the sake of Allah but directed towards other deities.
(c) Shirk-at-Tâ’a. This aspect implies rendering obedience to any authority against the Order of Allah.
(d) Shirk-al-Mahabbah. This implies showing the love which is due to Allah Alone, to others than Him.
(2) Ash-Shirk-al-Asghar Ar-Riyâ’ (The minor Shirk, i.e. acts performed to show off)
Any act of worship or any religious deed done in order to gain praise, fame or for worldly purposes, falls
under this minor form.
(3) Ash-Shirk-al-Khafi (The inconspicuous Shirk).
This type implies being inwardly dissatisfied with the inevitable condition that has been ordained for one by
Allah; conscientiously lamenting that had you done or not done such and such or had you approached such
and such you would have had a better status, etc.
The Noble Prophet Muhammad SAW said:
“Ash-Shirk-al-Khafi in the Muslim nation is more inconspicuous than the creeping of black ant on black rock
in the pitch-darkness of the night.” And this inconspicuous Shirk is expiated by saying thrice the following
sentences within a day and a night: “O Allah! I take Your refuge from that I should ascribe anything as
partner in Your worship, being conscious of that, and I beg Your pardon for that sin which I am not aware of.”
Differences Between Greater Shirk & Lesser Shirk
(1) Both are defined differently.
(2) The greater shirk expels a person from the fold of Islam, whereas the lesser shirk does not take one out of
Islam, but reduces one’s belief in Allah.
(3) A person who dies committing greater shirk will be in Hellfire for eternity; this is not the case with one
committing lesser shirk.
(4) Greater shirk wipes out and annuls all good deeds, whereas lesser shirk only ruins the deeds it motivates
or is a part of.
(5) Greater shirk is not forgiven by Allah except through sincere repentance done before death; whereas it is
up to Allah to punish or forgive lesser shirk.
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Nifaq (hypocrisy)
Hypocrisy (Nifaq)
The Arabic word nifaq is derived from the root letters noon-faa-Qaaf. The word nafaqun means an
underground tunnel with openings at its two ends. The word naafaqah refers to a desert lizard that Arabs used
to hunt for food. It lives in a tunnel, using one of the openings of the tunnel to escape whenever it feels its life
to be threatened from the other opening of the tunnel. The underlying principle of this phenomenon is that in
reality, the munafiq is a person who wants to play safe. He is double faced, and will not always mean or do
what He says:
“O you who believe! Why do you say what you do not do?”(al-Saff, 61:2).
Whenever Allah (SWT) addresses believers with the words, “O you who believe!” it actually implies, “O you
who profess to believe!” because the munafiqs always professed to believe and for all practical purpose, they
were Muslims.
When the hypocrites come unto thee (O Muhammad), they say: We bear witness that thou art indeed
Allah's messenger. And Allah knows that you are indeed His messenger, and Allah bears witness that the
Hypocrites are speaking falsely. (Qur'an, 63: 1)
Hypocrisy or double-facedness is the evil characteristic of the person who assumes an outward appearance
and simulates a behaviour that is contrary to his inner state. For instance, one may give an impression of
friendship and affection and pretend to be sincere and sympathetic, or show to apparently follow a faith or
creed, while in his heart he harbours an opposite feeling. Such a person displays sympathy and friendship in
front of people, but is different or opposite in their absence. According to Islamic teachings, hypocrisy is
regarded as a grave moral vice. This factsheet throws light on various types and degrees of Hypocrisy, their
evil effects and treatment.
Basic Types of Nifaq
• Behavioral Nifaq: When outward appearance of person is friendly, giving impression of being sympathetic,
supportive and sincere while in reality, it is opposite inside his heart.
• Verbal Nifaq: The state of double-tonguedness when a person praises and flatters another person or people
in front but denounces him or them and speaks slanderously in absence.
Degrees and Forms of Nifaq
• One of the forms of nifaq, double-facedness and double-tonguedness is nifaq with the Almighty Allah, the
Bestower and the Nourisher, with which a person can be inflicted in this world but is not aware of it. He
claims to have faith in the Unity of God throughout his life, professing to be Muslim and true believer, and
even making ardent claims of His love. However, his inner nature doesn’t comply with his appearance and his
utterances.
• Nifaq can be in relation to the religion of God, sometimes with respect to virtues, sometimes in regard to
righteous deeds and holy rites, and sometimes in ordinary matters of day-to-day life and common civilities.
Also, sometimes one may act with nifaq with respect to the Prophet (s) or the Imams (as), and sometimes with
regard to the awliya’[friends of God], the scholars and the believers. Sometimes one may behave
with nifaq with Muslims and sometimes with God’s creatures belonging to other communities and creeds.
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• Nifaq can show itself in different forms pertaining to the status of the person having this deadly disease. For
a layman, it can be seen in boasting of faith in Islam, sincerity of faith and piety. For ulama [scholars] and
jurisprudents, pretending the highest degree of sincerity (ikhlas) and putting forth claims to the wilayah and
the khilafah of the Prophet (s). For the scholars of philosophy and the rational sciences, claiming to possess
true faith and knowledge based on deductive proofs.
For the mystics and men of ‘irfan, claiming mystic knowledge, ecstasies of love, states of annihilation in God
and subsistence through Him (fana’ fi Allah, baqa’ bi Allah) and His vicegerency (wilayat al- amr), while the
inner state in all the above situations doesn’t comply with what is claimed by tongue and behaviour of the
person.
Few Signs and Devastating Effects of Nifaq
• Giving oneself right to harass and hurt subordinates, and never hesitate to cause them inconvenience or to
create problems for them harming them not only in actions but also hurt them with the dagger of tongue, by
using derogatory language in their presence, or, in their absence, by disclosing their secrets, by slandering
them and making false accusations against them. Thus as a Muslim from whose hands and tongues other
Muslims should be safe, claim of adherence of such a person to Islam contradicts his reality, and the state of
his heart and his actions are opposite to his claim of being a Muslim.
• Being subdued and humble in front of the people. Idolizing people and considering them more powerful,
influential and wealthier than God. This is against one’s claim that God is almighty and of only worshipping
God. If one’s outward state truly mirrored his inward reality, he wouldn’t be afraid of people or influenced by
their wealth or power and fear no deity except God.
• Being humble, fearful and subdued in front of all the external phenomena, yet neglectful towards the really
Powerful God, the First Cause. Yet, with this state of mind, asserting faith in the Unity of God. In this state,
such a person is a foreigner to the community of believers, and belongs to the group of hypocrites and the
double-tongued and will be resurrected with them.
• Love to hear one’s praise that so and so is such a pious man or a talented person and express jubilance when
someone says such a thing and feeling unhappy when opposite happens. If a person really believes and utters
that all praise is for God, the almighty, and all his qualities are gifts of God bestowed upon him, then such an
attitude contradicts his claim that all praise is for God and he lacks sincerity towards God both as Creator and
as Bestower.
• Eagerness to be in the company of the rich, affluent, kings, rulers and nobles, and having averse to be in the
company of poor and needy. In this state, a person’s monotheism and piety are not genuine. His piety and
abstinence are for the sake of the world, and he is not sincerely devoted to God.
Treatment of Nifaq
• If a person is afflicted with this ugly disease, first of all he should think about the harms caused by it, both in
this world as well as in the Hereafter. He should think that it is totally against Godly created human nature to
be a hypocrite. One should deliberate upon the matter that if he becomes known in this world for having this
bad trait of hypocrisy, he will be degraded in the eyes of his fellows and become infamous among his fellow
human beings. They will avoid his company and he will be deprived of their friendliness.
• A person with nifaq will ultimately fail to achieve any merit and to reach his higher goals. Thus, it is
necessary for a man of honor and dignity endowed with the conscience to purge himself of this ignominy that
consumes honor and respect, and not to allow himself to be entrapped in its disgraces.
• In the hereafter, where secrets that remained concealed from the eyes of people shall not be hidden, there, he
will be raised as a deformed, ugly creature possessing two tongues of fire and punished along with the
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hypocrites and devils. Therefore, it is incumbent upon a man of wisdom, who sees no good in it but harm,
ugliness and abomination, to get rid of this vice.
• The afflicted person should be extremely vigilant regarding his acts and utterances, and that he should act
deliberately against his base wishes, wage an outright struggle against his inner self and try to improve
himself inwardly as well as outwardly, both in actions as well as words. He should judge well his friendliness
and enmity. He should abstain from affectation, coquetry and dissemblance in practice, and beseech the
Almighty’s help and assistance during this period to give him supremacy over his devilish self and its desires
and to guide and accompany him in this undertaking. His mercy and grace towards His creatures are
boundless, and whosoever advances towards Him wishing to reform himself, He extends His support and help
to him.
• If one perseveres in this exercise for several days, his soul would become purified and the rust of hypocrisy
and double-facedness will be removed from it. The mirror of his heart and his inner being will be cleansed of
this vice, and it will be ready again to receive the favors and blessings of the Bestower.
How to fix Hypocrisy?Listen to these links
https://www.youtube.com/watch?v=3ANzPrlCa5g&ab_channel=PracticalIslam
https://www.youtube.com/watch?v=MnoGl14VcpE&ab_channel=Islam%2CTheLightofTheHeart
HYPOCRISY
Q. Define a hypocrite (Munafiq).
1. The definition of a hypocrite is a person who pretends to have certain beliefs, attitudes or feelings when
they really do not.
2. A hypocrite Is a person who pretends to be a certain way, but really acts and believes the total opposite.
An example of a hypocrite is a person who says they care about the environment, but are constantly littering.
Q. What is hypocrisy (Nifaq)?
Hypocrisy is the claim or pretense of holding beliefs, feelings, standards, qualities, opinions, virtues or
motivations that one does not actually possess.
Q. What is Munafiq in Islam?
Munafiq is a person who in public and in community shows that he is a Muslim but rejects Islam or
propagate against it either in his heart or among enemies of Islam.
Q. What are the root causes of Hypocrisy?
i.
ii.
iii.
iv.
v.
vi.
Jealousy
Arrogance
Weak will power
Selfishness
Inferiority complex
Laziness/Lethargy
Q. What are the signs/characteristics of Hypocrisy?
The Prophet, peace be upon him, has outlined for us some characteristics which are common in all
hypocrites.
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He says: "Three qualities are the mark of hypocrite: he lies when he speaks, he breaks his promises when he
has given them and he is unfaithful to his trust." Another version of this Hadith, as saying: "If the following
four characteristics are part of a person's character, he is a pure hypocrite. If one of them applies to him, he
has a characteristic of hypocrisy until he abandons it: he lies when he speaks, he violates his pledges, breaks
his promises and when he quarrels with someone he is shameless."
There is a scene described in the Quran(Surah Al-Hadeed 57,Ayah 12-14) about hypocrites and the believers
on the day of judgement.
ُ ُ ‫ُْش‬
‫ىُك الْ َي ْو َم َج ٰن ٌت َ َْت ِر ْي ِم ْن َ َْتِتِ َا‬
ٰ ْ ‫ي َ ْو َم تَ َرى الْ ُم ْؤ ِم ِن ْ َْي َوالْ ُم ْؤ ِم ٰن ِت ي َْس ٰعى ن ُْو ُر ُ ُْه ب َ ْ َْي َايْ ِدْيْ ِ ْم َو ِ َِبيْ َماِنِ ِ ْم ب‬
‫ْ َاْلِنْ ٰ ُر خ ِ ِِٰل ْي َن ِف ْْيَا ۭ ٰذ ِ َِل ه َُو الْ َف ْو ُز الْ َع ِظ ْ ُْي ۚ۝‬
On the Day when you will see the believing men and the believing women, their light proceeding in
front of them and to their right hands, (it will be said to them,) :Good news for you today! Gardens
beneath which rivers flow, to live therein forever! That is the great achievement.
‫ي َ ْو َم ي َ ُق ْو ُل الْ ُم ٰن ِف ُق ْو َن َوالْ ُم ٰن ِف ٰق ُت ِل ذ َِّل ْي َن ٰا َمنُوا ان ُْظ ُر ْوَنَ ن َ ْقتَ ِب ْس ِم ْن ن ُّْو ِر ُ ُْك ۝ ِق ْي َل ْار ِج ُع ْوا َو َرا ۗ َء ُ ُْك فَالْ َت ِم ُس ْوا‬
‫اب ۭ۝‬
ُ ‫ُض َب بَيَْنَ ُ ْم ب ُِس ْو ٍر ذ َّٗل َِب ٌب ۭ َِب ِط ُن ٗه ِف ْي ِه ذالر ْ َْح ُة َو َظا ِه ُر ٗه ِم ْن ِق َب ِ ِِل الْ َع َذ‬
ِ ُ َ‫ن ُْو ًرا ۭ ف‬
The Day when the hypocrite men and hypocrite women will say to those who believe, :Wait for us, so
that we may have a share from your light. (The Belivers) will say to them :Go back to your rear, and
search for light. Then a wall will be placed between them, which will have a gate. In its inner side, there
will be the divine mercy, while towards its outer side, there will be the divine punishment.
‫اِن َح ٰت‬
ُّ ِ ‫يُنَاد ُْوِنَ ُ ْم َال َ ْم نَ ُك ْن ذم َع ُ ُْك ۭ قَالُ ْوا ب َ ٰٰل َو ٰل ِكن ذ ُ ُْك فَتَ ْن ُ ُْت َانْ ُف َس ُ ُْك َوتَ َرب ذ ْص ُ ُْت َو ْارتَبْ ُ ُْت َوغَ ذر ْت ُ ُُك ْ َاْل َم‬
ِ ٰ ‫َجاۗ َء َا ْم ُر‬
‫اّلل َوغَ ذرُ ُْك ِِب ٰ ِّلل الْغ َُر ْو ُر‬
They (the hypocrites) will call out to them (the believers), :Were we not with you? They will say, :Yes,
(you were,) but you led yourselves to wrong paths, you waited(procrastinated), and then doubted, and
then your desires deluded you completely, until Allah‘s command came to pass, and you were deceived
about Allah by the Big Deceiver (Iblis).
The last Ayah here is important:
In this Ayah Allah describes the way in which a believer turns slowly in to a Hypocrite.
This turning of Hearts can be divided into 4 stages as described by the Ayah.
‫(فَتَ ْن ُ ُْت َانْ ُف َس ُ ُْك‬You lead yourselves to wrong paths):
In simple words Allah says you voluntarily lead yourself to wrongdoings and places where there was Fitnah.
For example you chose the company of bad people. People who did evil things and you thought in your mind:
what is wrong with that? It is not like I myself do these wrong things. You went in those bad gatherings and
companies again and again by your own will. That is ‫س ُك ْم‬
َ ُ‫ َفت َ ْنت ُ ْم ا َ ْنف‬.
Similarly if you watched bad things on computer like watching a movie after movie after movie that is
also ‫س ُك ْم‬
َ ُ‫ َفتَ ْنت ُ ْم ا َ ْنف‬.
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This can be described like a healthy person walking again and again into a place where there is disease.
Eventually he will get caught in some.
‫( َوتَ َرب ذ ْص ُ ُْت‬you waited(procrastinated)):
This is the stage where your well wishers came to you with good advice but you said to them I will stop doing
these bad things tomorrow. Whenever you heard someone saying to you to stop the bad things you are doing,
you said that I will Inshallah start being good from next month, or next year or next Ramadan. Basically you
procrastinated and lead the life of your desire thinking to yourself , I will get good Inshallah after few days of
enjoyment.
‫( َو ْارتَ ْب ُ ُْت‬You doubted):
This is the stage where your good side started clashing with your bad side. You were deep into evil things,
into sin and trouble but you knew deep down inside that you were wrong and then when you started crossing
certain threshold your good and bad personalities conflicted. Basically you felt guilty for doing these bad
things. But you did not want to stop doing bad things so the guilt increased and you were in deep pain and a
thought came into your mind why not get rid of this guilt! You started questioning the roots and basis of your
religion to get rid of your guilt until you were in deep doubt.
‫اِن‬
ُّ ِ ‫( َوغَ ذر ْت ُ ُُك ْ َاْل َم‬Your desires deluded you):
You got rid of your guilt by throwing the religion away and then your goal became your desires; Women,
Money , Gold and Houses etc. And you lead the rest of your life chasing them until Allah’s decree came and
you died.
So this is the way of a Monafiq(A hypocrite.)
Ask yourself in which of these stages you are and try to mend your ways and do astaghfaaar. It is Allah only
who leads to the straight Path.
_______________________________________________________________
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2. MALAIKAH
Text of the Qura’n (Translation, Assessment of the statement and your own / others’ views)
‫﴾ َمن ََك َن عَدُ ًّوا لدِّلَّـ ده‬٩٧﴿ ‫ُْش ىى لدلْ ُم ْؤ دم دن َي‬
َ ْ ‫قُ ْل َمن ََك َن عَدُ ًّوا دلِّجد ْ دْبي َل فَإن َّ ُه نَ َّز َ َُّل عَ َ ىل قَلْب َدك دِب ْذ دن اللَّـ ده ُم َص ِّددقًإ دل ِّ َمإ ب َ ْ َي يَدَ يْ ده َوهُدًى َوب‬
ِ
ِ
﴾٩٨﴿ ‫َو َم ََلئد َك دت ده َو ُر ُس د دل َوجد ْ دْبي َل َو دم َيَك َل فَإ َّن اللَّـ َه عَدُ و دلِّلْ ََك دف در َين‬
ِ
(Surah Al-Baqarah 2: 97-98)
TRANSLATION
Say, "Whoever is an enemy to Gabriel - it is [none but] he who has brought the Qur'an down upon
your heart, [O Muhammad], by permission of Allah, confirming that which was before it and as
guidance and good tidings for the believers."
Whoever is an enemy to Allah and His angels and His messengers and Gabriel and Michael - then
indeed, Allah is an enemy to the disbelievers.
EXPLANATION
Opinions of Abdullah Yusuf Ali (T h e N o b l e Q u r ’ a n)
97. Say: Whoever is an enemy (101) to Gabriel-for he brings down the (revelation) to thy heart by
Allah’s will, a confirmation of what went before, and guidance and glad tidings for those who believe?
101 A party of the Jews in the time of Muhammad ridiculed the Muslim belief that Gabriel brought down
revelations to Muhammad Al Mustafa. Michael was called in their books "the great prince which standeth for
the children of thy people": (Daniel, 12:1). The vision of Gabriel inspired fear (Daniel, 13:16 -17). But this
pretence-that Michael was their friend and Gabriel their enemy-was merely a manifestation of their unbelief in
angels, Prophets and Allah Himself;
and such unbelief could not win the love of Allah. In any case it was disingenuous to say that they believed in
one angel and not in another. Muhammad's inspiration was through visions of Gabriel. Muhammad had been
helped to the highest spiritual light, and the message which he delivered and his spodess integrity and
exemplary life were manifest Signs which everyone could understand except those who were obstinate and
perverse. Besides, the verses of the Qur'an were in themselves reasonable and clear.
98. Whoever is an enemy to Allah and His angels and messengers, to Gabriel and Michael,- Lo! Allah is an enemy to
those who reject Faith.
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Malaikah: angels
Islam and angels
Islam believes strongly in the existence of angels; indeed, they are recognized as one of the Six Beliefs for
Muslims. They believe that Allah is the only spiritual being that should be worshipped, other supernatural
beings which are beyond the physical world – angels – are the servants of Allah. They believe that angels
were created from light and have no physical body of their own, but they can appear in human form.
Muslims also accept that angels have no free will, so they can only do what Allah orders them to do.
Angels are also seen to have a guardianship role within Islam. They are
believed to have accompanied Muhammad up to Jannah where he received
commands from Allah. Angels are also seen to be used by Allah in other
ways, such as overseeing al-Jannah (Paradise). It is also believed that there
are angels who oversee the clouds and give life to unborn children in their
mother’s womb. The angels perform all of these tasks at Allah’s command.
Muslims recognize that there will be a day of Judgement after death. It is
taught in Islam that at this time the end of the world will come and humans
will be judged on their actions and deeds on earth. In order that this can be
done, Muslims are taught that throughout their life, there are two angels
present. One writes down their good deeds whilst the other writes down their
bad deeds. This information is then used to make the decision on whether
each person deserves to go to Al-Jannah (Paradise) or to be punished in
Jahannam (Hell). In this way, angels hold very important roles for Allah.
Muhammad is believed to have told followers that angels surround humans
at all times and present a full report on each and every human after death
to Allah. Some angels are given special importance by Allah and hold roles
of significance in the world. They are mentioned in the Qur’an and therefore
given recognition and importance by Muslims today.
Angels in the Quran
1.The Messenger believes in what has been revealed to him from his Lord, and so do the believers. All
believe in Allah, His angels and His Messengers.
(Qur’an 2:285)
2.Say: Whoever is an enemy to Gabriel – for he brings down the (revelation) to thy heart by Allah’s will,
a confirmation of what went before, and guidance and glad tidings for those who believe, –
Whoever is an enemy to Allah and His angels and messengers, to Gabriel and Michael, – Lo! Allah is an
enemy to those who reject Faith.
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( (Al-Baqarah)2:97–98)
3....then We sent her our angel, and he appeared before her as a man in all respects. (Maryam)19:17)
What is the significance of angels for Muslims today?
Belief in Malaikah is a compulsory act, a requirement of being a Muslim, as it forms part of the Six Beliefs
of Islam for Sunni Muslims. It is important for Muslims today for several reasons.
•• This belief helps Muslims to understand Allah better
– the angels are the creations of Allah and therefore reveal truths to Muslims, such as Allah wanting to
communicate with humanity and using the angels to pass messages to the prophets.
•• Muslims feel a sense of awe and amazement towards Allah as they believe He is transcendent but has been
able to communicate with humanity using the angels.
•• Jibril is the angel who was used to reveal the Qur’an to Muhammad. As Muhammad is accepted to have
brought the final, perfect message from Allah, he is of particular importance.
Al Malaikah | the Angels; the Names and the Responsibilities
Allah Subhanahu wa Ta’ala has Created many different creatures. Some of them we can see, like the beautiful
birds in the sky, the Elephants in the wild, the fish in the sea, and you and me.
But Allah Subhanahu wa Ta’ala has also made creatures that we cannot see! Do you know what they are?
One type of Creature that we cannot see are called Al Malaikah or the Angels. They are made of light.
Angels are workers of Allah Subhanahu wa Ta’ala. They do whatever Allah (Subhanahu wa Ta’ala) tells them
to do. They pray and worship and Glorify Allah Subhanahu wa Ta’ala, some carry the throne of Allah
(Ta’ala), some help Muslims in times of need (like the battle of Badr), others sit on our shoulders and write
down all the good and bad deeds that we may do. Angels have many, many different jobs.
Belief in the Angels is a fundamental part of Iman (faith), just like the belief in Tawheed/Tauhid (Oneness of
Allah) and the Risalah (Prophet-hood). .
Below are the names and functions of the 10 leading Angels (alayhumussalam).
▪
▪
▪
▪
Jibril: To deliver the Divine Revelations from Allah (Subhanahu wa Ta’ala) to His chosen Messengers
from among the prophets (alayhumussalam).
Mikail: To manage man’s mundane necessities, bring forth rain and oversee the cultivation of crops.
Israfil: To blow the Trumpet: once, for the destruction of the universe; and again, for the Resurrection
of all accountable beings to face Judgment Day.
Izrail: Angel of Death, the most fearsome of them all, who does not delay nor expedite the hour of
claiming the soul.
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▪
Maalik: Guardian of Jahannum (Hell-fire), an unwelcome sight, for the unfortunate and wretched
dwellers of the eternal fire.
▪ Ridwan: Guardian of Paradise, who welcomes the Prophets (alayhumussalam) and the righteous who
have been blessed by Allah (Subhanahu wa Ta’ala).
▪ Munkar : To question the dead on issues relating to his/her God, prophet Salla Allahu ta’ala ‘alayhi wa
Sallam, religion, belief, deeds, etc. Questioning in the grave.
▪ Nakir: To question the dead on issues relating to his/her God, Prophet Salla Allahu ta’ala ‘alayhi wa
Sallam, religion, belief, deeds, etc.
▪ Raqib: Sits (present) on man’s right shoulder to record his/her good deeds.
▪ Atid: Sits (present) on man’s left shoulder to record his/her evil deeds.
Together Raqib and Atid are called the Kirama Katibeen (noble writers)
“(Remember) that the two receivers (recording Angels) receive (each human being), one sitting on the right
and one on the left (to note his or her actions. Not a word does he (or she) utter but there is a watcher by him
ready (to record it).” (Qur’an 50:16-18) In another verse (82:11), these Angels are referred to as Kiraman
Katibin or “honorable scribes”.
What Are the Differences between the Angels And the Human beings?
Could you explain the differences between the angels and the human beings?
Human beings are the most dignified of the creatures. Angels and all the other creatures serve the
human beings. We can list the differences between the angels and the human beings as following:
1. Angels were created from light (noor); the human beings were created from soil
2. Contrary to the people, angels are not limited in certain appearances
3. Angels do not have genders
4. Angels have wings which are in accordance with their nature.
5. Angels are not in need of eating, drinking and procreation
6. Angels will not die till the Day of Judgement; however, each human has a specified lifetime and
death time.
7. Angels do not have Nafs (carnal desires) and they are not tested; however since human beings have
Nafs (carnal desires) they are in a test in this world
8. The dwelling of angels is heaven and their masjid (place of worship) is any place they worship;
however, both the dwelling and the masjid of the human beings is the earth.
9. Angels bear witness to the magnificence of Allah (swt) closely and obviously; human beings, as a
necessity of their test, see and try to comprehend the divine magnificence, names and attributes behind
the curtains of the causes.
10. Angels, because of the difference in their creation, cannot exhibit all names and attributes of Allah
(swt) like people.
11. People have the ability to have a greater love for Allah (swt)
12. In the universe, angels are the representatives of the attribute “IRADA” (will) of Allah (swt) while
human beings are the representatives of the attribute “KALAM” (speech).
13. Angels have the ability to worship Allah (swt) tirelessly and permanently with a great enthusiasm
and pleasure and never flags.
“Unto Him belonged whosoever is in the heavens and the earth. And those who dwell in His presence
are not too proud to worship Him, nor do they weary;
They glorify (Him) night and day; they flag not.” (Syrah al-Anbiya, 19- 20)
14. Angels ask Allah (swt ) for pardon of people, particularly of the believers; human beings regard
angels as mediators for the acceptance of their prays
“Those who bear the Throne, and all who are round about it, hymn the praises of their Lord and believe
in Him and ask forgiveness for those who believe (saying): Our Lord! Thou comprehends all things in
mercy and knowledge, therefor forgive those who repent and follow Thy way. Ward off from them the
punishment of hell.
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Our Lord! And make them enter the Gardens of Eden which thou hast promised them, with such of their
fathers and their wives and their descendants as do right. Lo! Thou, only Thou, art the Mighty, the
Wise. And ward off from them ill-deeds; and he from whom Thou wardest off ill- deeds that day, him
verily hast Thou taken into mercy. That is the supreme triumph.” (Surah al- Mu’min 7, 9)
15. Angels have the ability and tendency neither for thinking evil nor performing evil deeds.
16. The reward place of human beings is Jannah while the angels’ is the edge and the surrounding of
arsh.
17. Angels are superior to people in terms of power
What Do Muslims Believe About Angels?
Belief in the existence of angels is one of the fundamental articles of faith in Islam.
Muslims believe that angels were created by God from light. They carry out God’s commandments in nature
and the universe. What we usually call the “forces of nature” become active because of the presence of angels
behind them, working at the command of God.
Angels belong to a level of existence beyond the perceptible world of phenomena, called `alam al-ghayb. As
God’s creatures living within the physical world of mundane reality, we humans cannot overstep its confines;
nor can we visualize beings that exist outside of it.
Muslims believe in the existence of angels because God talks about them through His revelations. Though
angels are generally invisible beings, they may appear to the outward eye if required, in forms suitable for the
visible world.
The Arabic word for angel is malak (plural mala’ikah), and its root meaning is “messenger.” Muslims believe
that the Angel Gabriel or Jibreel was the messenger through whom God revealed the Quran to Prophet
Muhammad (peace be upon him).
He appeared to the Prophet as a person who could talk—an appearance which was in keeping with his task. It
was the same Angel Jibreel who acted as the Prophet’s guide on the Night of Ascension or Al-Miraj.
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Although God may send His revelation through the Angel Gabriel, it is important to point out that in Islam,
angels are not considered intermediaries between God and humans in the sense that humans cannot reach God
except through the angels.
The Quran also speaks of angels as playing a crucial role in processes like creation, prophecy, spiritual life,
death, resurrection, and the workings of natural elements. For instance, there is an angel who brings the
thunder, and he, too, serves God and obeys His command. Others are in charge of embryos in wombs, or
responsible for protecting human beings.
The Quran speaks of the charge of the angel of death in these verses:
The angel of death, who has been charged with you, will gather you; then to your Lord you will be
returned. (32:11)
The Quran mentions angels in connection with Heaven and Hell:
Gardens of Eden which they shall enter… and the angels shall enter unto them from every gate. (13:23)
Also they record the deeds of humans as long as they are on earth:
There are over you watchers, noble writers, who know whatever you do. (82:10-2)
Over every soul there is a watcher. (86:4)
They are also mentioned in many hadiths. For example, the Prophet Muhammad (peace be upon him) is
reported to have said that when people gather together in remembrance of God:
The angels surround them, mercy covers them, peace descends on them, and God remembers them
among those who are with Him. (At-Tirmidhi)
Angels are different from human beings in that they do not have a will of their own. They were created for the
specific purpose of serving God and carrying out His commands. Some are in a state of constant worship of
God, prostrating to Him and never raising their heads.
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3. ISLAMIC MANNERS AND ETIQUETTES
(Islamic manners and etiquettes in relation with other people & Islamic attitude to lying and harmful speech)
Text of the Qura’n (Translation, Assessment of the statement and your own / others’ views)
َ
َ ُ َ ‫َ َ ُّ َ َّ َ َ ُ َ َ ْ َ ْ َ ْ ِّ َ ْ َ َ ى َ َ ُ ُ َ ْ ً ِّ ْ ُ ْ َ َ َ ِّ ِّ َ َ َ ى‬
ْ
‫س أن َيكن خ ْْ ًيا ِّمن ُهن ۖ َول‬
‫يا أيها َال ِذين آمنوا ل يسخر َقوم من قوم عس أن يكونوا خ ْيا منهم ول نساء من نساء ع‬
ُ ُ ُْ ُ ْ َ ْ
َْ ْ
َ ُ َّ ُ ُ َ ‫ِ َ َ َّ ْ َ ُ ْ َ ُ َ ى‬
ُ ‫َت ْلم ُزوا أ ُنف َس ُك ْم َو َل َت َن َاب‬
َ ‫وق َب ْع َد ْاْل‬
‫﴾ يا‬
١١
﴿
‫ون‬
‫م‬
‫ال‬
‫الظ‬
‫م‬
‫ه‬
‫ك‬
‫ئ‬
‫ـ‬
‫ول‬
‫أ‬
‫ف‬
‫ب‬
‫ت‬
‫ي‬
‫م‬
‫ل‬
‫ن‬
‫م‬
‫و‬
ۖ
‫ان‬
‫يم‬
‫س‬
‫ف‬
‫ال‬
‫م‬
‫س‬
‫اِل‬
‫س‬
‫ئ‬
‫ب‬
ۖ
‫اب‬
‫ق‬
‫ل‬
‫اْل‬
‫ب‬
‫وا‬
‫ز‬
ِ
ِ
ِ
ِ
ِ
ِ
ِ
ِ
ِ
َ ُ ُ َ ُّ ُ َ
َ
ْ َّ َ ْ َ
ُ ُ
َ َ
َّ
ً
َْ َ
َ ْ ُ َ َ َّ َ ُّ َ
‫ب أ ُ َحدك ْم أن‬
‫ض الظ ِّن ِإثم ۖ َول ت َجس ُسوا َول َ َيغتب ب ْعضكم َب ْعضا ۖ أي ِح‬
‫اجت ِن ُبوا ك ِث ْ ًيا ِّم َن الظ ِّن ِإن بع‬
‫أ ْيها ال ِذين َآمنوا‬
َ
َ
َّ
ُ َ ُ ُُْ َ َ ًَْ
َ َّ
َ ‫َيأ ُك َل َل ْح‬
ُ ‫﴾ َيا أ ُّي َها الن‬١٢﴿ ‫الل َـه َتواب رحيم‬
‫اس ِإنا َخل ْق َن ُاكم ِّمن ذ َكر َوأ َ ى‬
‫نث‬
‫ن‬
‫إ‬
ۖ
‫ـه‬
‫الل‬
‫وا‬
‫ق‬
‫ات‬
‫و‬
ۖ
‫وه‬
‫م‬
‫ت‬
‫ه‬
‫ر‬
‫ك‬
‫ف‬
‫ا‬
‫ت‬
‫ي‬
‫م‬
‫يه‬
‫خ‬
‫أ‬
‫م‬
ِ
ِ
ِ
ُ َ ِ َ ً ُ ُ ُْ ََْ َ َ
ُ َ ْ َ َّ َ ِ ُ ْ َ
َ
َ َّ
﴾١٣﴿ ‫وبا َوق َب ِائ َل ِلت َع َارفوا ۖ ِإن أ ك َر َمك ْم ِعند الل ِـه أتقاك ْم ۖ ِإن اللـه َع ِليم خ ِب ْي‬
‫وجعلناكم شع‬
(Surah Al-Hujurat 49: 11-13)
TRANSLATION
O you who have believed, let not a people ridicule [another] people; perhaps they may be better than
them; nor let women ridicule [other] women; perhaps they may be better than them. And do not insult
one another and do not call each other by [offensive] nicknames. Wretched is the name of disobedience
after [one's] faith. And whoever does not repent - then it is those who are the wrongdoers.
O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin. And do not
spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would
detest it. And fear Allah; indeed, Allah is accepting of repentance and Merciful.
O mankind, indeed We have created you from male and female and made you peoples and tribes that
you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of
you. Indeed, Allah is Knowing and Acquainted.
EXPLANATION
Opinions of Abdullah Yusuf Ali (T h e N o b l e Q u r’ a n)
11. O ye who believe! Let not some men among you laugh at others :( 4929) It may be that the (latter)
are better than the (former): Nor let some women laugh at others: It may be that the (latter are better
than the (former): Nor defame nor be(4930) sarcastic to
each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness,
(to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong.
4929 Mutual ridicule ceases to be fun when there is arrogance or selfishness or malice behind it. We may
laugh with people, to share in the happiness of life: we must never laugh at people in contempt or ridicule. In
many things they may be better than ourselves!
4930 Defamation may consist in speaking ill of others by the spoken or written word, or in acting in such a
way as to suggest a charge against some person whom we are not in a position to judge. A cutting, biting
remark or taunt of sarcasm is included in the word lamaza. An offensive nickname may amount to
defamation, but in any case there is no point in using offensive nicknames, or names that suggest some real or
fancied defect. They ill accord with the serious purpose which Muslims should have in life. For example, even
if a man is lame, it is wrong to address him as "O lame one!" It causes him pain, and it is bad manners. So in
the case of the rude remark, "the black man".
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12. O ye who believe! Avoid suspicion as much (4931) (as possible): for suspicion in some cases is a sin:
And spy not on each other behind their backs. Would any of you like to eat the flesh of his dead (4932)
brother? Nay, ye would abhor it...But fear Allah. For Allah is
Oft-Returning, Most Merciful.
4931 Most kinds of suspicion are baseless and to be avoided, and some are crimes in themselves: for they do
cruel injustice to innocent men and women. Spying, or enquiring too curiously into other people's affairs,
means either idle curiosity, and is therefore futile, or suspicion carried a stage further, which almost amounts
to sin. Back-biting also is a brood of the same genus. It may be either futile but all
the same mischievous, or it may be poisoned with malice, in which case it is a sin added to sin.
4932 No one would like even to think of such an abomination as eating the flesh of his brother. But when the
brother is dead, and the flesh is carrion, abomination is added to abomination. In the same way we are asked
to refrain from hurting people's feelings when they are present; how much worse is it when we say things, true
or false, when they are absent!
13. O mankind! We created (4933) you from a single (pair) of a male and a female, and made you into
nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most
honoured of you in the sight of Allah is (he who is) the
most righteous of you. And Allah has full knowledge and is well acquainted (with all things).
4933 This is addressed to all mankind and not only to the Muslim brotherhood, though it is understood that in
a perfected world the two would be synonymous. As it is, mankind is descended from one pair of parents.
Their tribes, races, and nations are convenient labels by which we may know certain differing
Characteristics. Before Allah they are all one, and he gets most honour who is most righteous.
Islamic manners and etiquettes
1. What Does Islam Teach On Manners And Dealing With Others?
Islam places great emphasis on manners and on the proper way to deal with others, whether they are Muslims
or not. Relations between people are very important in Islam, and maintaining good relations with others
should be a main priority of a practicing Muslim. In fact, Islam teaches that Prophet Mohammad (saws)
said: "I have been sent to perfect the best of manners". He summarized the goal of his entire message into
the perfection of the best of manners. The following is just a sample of some of the teachings of Islam
regarding manners and relationships with others.
Kindness to the Neighbours: Islam greatly emphasizes the relationship with neighbours. Muslims are
expected to treat their neighbours in the most kind and gentle way, and are strictly forbidden from harming
them. In fact, the Prophet Mohammad (saws) said that a person who hurts their neighbours is not a believer.
He also said that if a person does not hurt their neighbours, they will enter paradise, even if the rest of their
acts of worship are not numerous. On the other hand, a person who performs plenty of worship but hurts their
neighbours will enter hell fire.
Removing Obstacles From The Way: Can you believe that Islamic teachings extend even to clearing an
obstacle from a path? Yes, it is true. The Prophet Mohammad (saws) taught us that one of the traits of a true
believer is that they remove obstacles and harmful things from a public path or street.
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Kindness to Parents: Islam has raised the importance of kindness to parents to the highest possible level. In
numerous verses of the holy Qur'an, kindness to parents is mentioned immediately after belief in God. This
shows that it is perhaps the most important action a Muslim must take after belief in God. Muslims are also
instructed to take care of their parents, especially in their old age, just as their parents took care of them when
they were young and weak. Muslims are forbidden from uttering even a single word of displeasure towards
their parents.
Kindness to Spouses: There is a lot of emphasis in Islam on kind and fair treatment of spouses. The Qur'an
describes marriage as tranquility and contentment, and teaches that God has created feelings of love and
mercy between the spouses. In fact, the Qur'an further describes spouses as being garments for each other, in a
reference to the sense of protection and warmth that spouses should provide to each other. Prophet
Mohammad (saws) forbade Muslims from mistreating and being unjust to their spouses. He went even further
by saying that the best of men are those who treat their wives in the best way.
Honesty: Islam teaches us that we are to be honest in all our dealings with all people. There is no justification
for lying and being deceitful. Islam teaches us that honesty leads to righteousness, and righteousness leads to
heaven, while lying leads to sinfulness, and sinfulness leads to the hell fire. The Prophet (saws) explicitly said
that a person who cheats others is not a believer.
Mercy: Mercy is an important trait of any Muslim. Islam teaches us that mercy and kindness in every matter
only makes things better, and the lack of mercy and kindness in any matter only makes it worse. In fact, the
Qur'an teaches us that even with the person with whom we have an enmity, we should deal kindly and in the
best possible way, as this will help to change this person from an enemy to a close ally. Muslims are even
instructed to be merciful to animals. Although Muslims are allowed to eat the meat of certain animals, they
are instructed to minimize the suffering of animals during their life and even during their slaughter. This is
done by using a sharp knife to cut the throat and the main blood vessels to the animal's head, which ensures
that the animal feels the least possible amount of pain. Muslims have been following these teachings for over
1400 years!
Smiling: Islam even goes to the extent of rewarding Muslims for smiling in the face of others! Smiling when
others look at you is regarded as a form of charity for which Muslims get rewarded. This is why Muslims
usually smile and shake hands when they meet, and they hug if they have not seen one another for a long time.
Muslims are also instructed to greet each other when they see each other with the best possible greeting.
No Backbiting: Islam forbids backbiting, which is to talk about others behind their backs. The Qur'an
compares backbiting to eating the flesh of your friend, which shows how hated this action is in Islam. The
Prophet Mohammad (pbuh) taught us that mentioning anything negative about a person when they are not
present is backbiting. One of his followers asked: "What if this negative thing is really true about this
person?" The Prophet (pbuh) replied by saying that even if it is true, this is considered backbiting. But if it is
false, it is even worse than backbiting because it is also a lie.
Do Not Curse or Ridicule: Muslims are forbidden from ridiculing or cursing others. The Qur'an teaches us
that we should not do this because the person we are cursing or ridiculing may be better than us in many
ways. Also, engaging in these types of actions casts doubt on the strength of the belief of a Muslim. Islam
teaches us that God despises those who use foul language and continually curse and ridicule others.
Generosity: The Qur'an teaches us that we should be generous and give the needy and share our wealth. In
fact, Islam teaches us that the poor have a share in our wealth, so it is not optional to give charity. It is their
right. Also, Islam teaches us to be generous and to give others from what we have, even if we have a real need
for it. When the early Muslims of the city of Al-Madinah received refugees from the city of Makkah, they
divided their entire wealth with them in half, sharing with them their houses, farms, animals and money.
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Friendship: Islam takes friendship to a higher level, referring to Muslims as brothers and sisters, and
expecting them to treat each other as such. A Muslim is expected to wish for others that which they wish for
themselves. Also, a Muslim is expected to give honest advice to friends and to be there for them and help
them whenever possible. Muslims are forbidden from abandoning or boycotting a friend with whom they have
had a disagreement for more than three days. After the three days, they are expected to forgive their friend and
resume the friendship.
Can a person really change his manners / behaviors?
Definitely, and the biggest proof are the companions of the Prophet Muhammad (saws), before entering to
Islam, they were 'living animals'; they used to bury their daughters alive! They were very harsh, never assisted
the elders, women, the children as it was a sign of manhood to be harsh. The question is how to change?
•
•
•
•
Choose the right companions (friends).
Accept criticism and work on improving.
Know the importance and the blessings of having good / perfect manners.
Follow the footsteps of our beloved Prophet Muhammad(saws), whom Allah SWT says
about him in the Quran "And indeed, you are upon a noble conduct, an exemplary manner"
[68:4] Allah SWT also says:
"Ye have indeed in the Apostle of God a beautiful pattern (of conduct) for any one whose hope is in God
and the Final Day, and who engages much in the Praise of God." [33:21]
2. Islamic attitude to lying and harmful speech.
Allah says
{Then let us earnestly pray and invoke the curse of Allah on those who lie!} (Al-’Imran: 61)
{Allah guides not one who transgresses and lies!} (Ghafir: 28)
{Cursed be the conjecturers (the liars).} (Al-Dhariyat: 10)
On the authority of Ibn Mas’ud (may Allah be pleased with him), “the Messenger of Allah (pbuh) said,
“Adhere firmly to truthfulness for truthfulness surely leads to righteousness and righteousness leads to Paradise,
and a man is recorded with Allah as a sincere one as long as he is truthful. However, lying leads to immorality
and immorality leads to the Hell-Fire, and a man is recorded with Allah as a liar as long as he lies.” (Bukhari
and Muslim)
He (pbuh) also said,
“Three are the signs of the hypocrite, even if he prays, fasts, and pretends to be a Muslim: When he talks, he
lies; when he makes a promise he breaks it; and when he is given a trust, he betrays it” (Agreed upon)
In another narration it is reported on the authority of ‘Abdullah Ibn ‘Umar that the Prophet (pbuh) said,
“Four traits if found together in a person make him a hypocrite. Whoever has one of these, possesses one
of the hypocritical characteristics until he renounces it: When he speaks, he lies; when he draws a
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contract, he breaches it, when he makes a promise, he breaks it; and he abuses his opponents in time of
dispute.” (Bukhari and Muslim)
Al-Bukhari reported in his Sahih the following hadith on the authority of Samarah Ibn Jundub (may Allah be
pleased with him):
“The Messenger of Allah (pbuh) used to ask, “Did anyone of you see a dream?” So those whom Allah wished
to tell would narrate dreams to him. One morning the Prophet (pbuh) said, “Last night two persons came to me
in a dream and woke me up and said to me, ‘Proceed!’ I set out with them… And we came to a man laying flat
on his back and another man standing over his head with an iron hook, and behold, he would put the hook in
one side of man’s mouth and tear off that side of his face to the back of the neck and similarly tear his nose
from front to back and his eyes from front to back. Then he turned to the other side of the man’s face and did
just as he had done with the other side. He hardly completed this side when the other side returned to its normal
state. Then he returned to repeat what he had done before. I said to my two companions, ‘Glory be to Allah!
Who are these two persons?’… They said, ‘This man is the symbol of the person who goes out of his house in
the morning and tells so many lies that it spreads all over the world. ‘”
Allah’s Messenger (pbuh) also said,
“The believer may be naturally disposed to any shortcoming except treachery and lying.” (Bukhari)
Other hadith states,
“Beware of suspicion for suspicion is the most untruthful of speech.” (Bukhari)
“There are Three types of people with whom Allah would neither speak to on the Day of Judgment, nor would
He look towards them, nor would He purify them (from sins) and there would be a tormenting chastisement for
them: The aged adulterer, the lying ruler and the destitute who is full of pride.” (Muslim)
“Woe to the one who tells lies to make people laugh. Woe to him, woe to him.” (Abu Dawud and Tirmidhi)
False oaths are more heinous than the normal lying. Allah says about the character of the hypocrites:
{And they swear to falsehood knowingly.} (Al-Mujadilah: 14)
Furthermore, the Messenger of Allah (pbuh) said,
“There are three people whom Allah will not speak to, look at, or exonerate on the Day of Judgment, and who
will have a painful torment: he who withholds what he has of excessive water from a traveler in the desert, he
who sells merchandise after Asr (Late Afternoon) swearing by Allah that he paid more for it than he actually
did, and a man gives the pledge to a governor only for the sake of this world,’ he will only be loyal if he gets
something of this worldly life.” (Bukhari and Muslim)
The Messenger of Allah (pbuh) said,
“It is a grievous treachery to tell your brother lies when he believes what you say.” (Abu Dawud)
A Hadith states,
“Whoever claimed to have seen a vision while he is lying, on the Day of Judgment he will be commanded to
tide two hairs which is impossible?” (Bukhari and Muslim)
The Messenger of Allah (pbuh) said,
“The worst sin in the sight of Allah is the false witness.” (Bukhari and Ahmad)
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Ibn Mas’ud (may Allah be pleased with him) said, “A servant insists on lying until a black dot be stamped over
his heart and so his heart would be stamped as a whole with black color. With Allah such servant would be
recorded as a liar.” (Malik in Al-Muwata)
The Muslim, therefore, is required to utter only the good words to be safe from error.
Al-Bukhari reported on the authority of Abu Huriarah (may Allah be pleased with him) that the Messenger of
Allah (pbuh) said,
“Whoever believes in Allah and in the Last Day should utter only good word or he should keep silent.”
This agreed upon hadith indicates clearly that a person should not speak except with what seems to him as good.
Abu Musa (may Allah be pleased with him) said that, “I asked the Messenger of Allah, ‘O Messenger of Allah!
Who amongst Muslims is the most charitable?’ He (pbuh) responded, “The one who from his tongue and hands
Muslims are safe.”(Bukhari and Muslim)
It is reported in the two Sahihs that,
“A servant may utter a word while he is unaware of its consequences, by it he would be thrown in Hell for a
distance more far than the distance between the east and west.”
Bilal Ibn Al-Harith Al-Muzani said the Messenger of Allah (peace be upon him) declared,
“A man may speak a word out of Allah’s Pleasure while he is unaware of its fruits, by which Allah decree
pleasure for that man until he meets Him. On the other hand, a man may speak a word out of Allah’s wrath
while he is unaware of its consequences, by which Allah decree for him displeasure until he meets Him. ”
Once a righteous man was questioned about the number of Man’s faults. Thereupon, he answered,
“Man’s faults are innumerable but I know 8000 faults. However, man can conceal these numerous faults through
keeping silent with the exception of good speak.
Lying in Islam: What are the motives of a Liar? Why Islam always discourages lying?
A liar tells a lie for the purpose of: (1) concealing the truth, since they are afraid of truth or punitive actions
by law or individuals once the truth is established, (2) for cheating and deceiving others and enjoying their
misery like Satan did to Prophet Adam (pbuh), and (3) short-term worldly gains i.e., gaining their favors or
monetary gains until the lies are not exposed as a lie.
Among the characteristics of liars is that they only believe after annoying insistence. Prophet
Muhammad(‫ )ﷺ‬said: "Surely those who are most frequent in believing people are most frequent in telling
the truth and those who mostly doubt people are the most frequent liars."
Dr. Samuel Smiles writes: "Some people assume that their own lowly characteristics are normal to other's
natures while in fact, we know that people are mirrors of their own manners. Hence, the good and bad that
we see in others are not but a reflection of that which is in our consciences."
Courageous people with good manners and conduct cannot bear falsehood nor can they accept to be
polluted by such filth. Liars suffer from a mental disorder which keeps them from speaking the truth. Those
who resort to lying subconsciously feel weak and humiliated for lying is the front of the weak and the
cowards.
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Hadrat Ali Ibn Abi Talib (r.a) is quoted as saying: "If entities were materialized, surely truthfulness would
stand with courage and cowardice would stand with lying."
3. Effects of Harmful / sinful speech
ISLAM prohibits sinful speech that intends to cause harm to other human beings. It also prohibits excessive
laughter or extreme humor.
People in general do not think twice about what they are saying; they forget that every word they utter is
being recorded and will have to be accounted for on the Last Day.
This attitude is the opposite of that required of a believer, which is described in the following Hadith:
The Prophet (peace be upon him) said: “Whoever believes in Allah and the last day should either speak what
is good or remain silent.” (Sahih Bukhari)
There are many forms of sinful speech, the most common of which is gossip. Gossip can be of two types:
Backbiting, which means to talk negatively about a person who is absent, even if what is being discussed is
true.
The second type is slandering, which means lying while speaking negatively about others. This category
includes suspicion without evidence, mockery and looking for faults in others. Allah has prohibited all of the
above in the following verse: “O you who have believed, avoid much [negative] assumption. Indeed, some
assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother
when dead? You would detest it. And fear Allah; indeed, Allah is accepting of repentance and Merciful”
(Qur’an, 49: 12)
These sins of the tongue, which people treat lightly, are actually the root causes of disunity among the
Muslims. If we are constantly thinking negatively about, looking for faults in, and spreading rumors about our
fellow Muslims, how can we ever expect our hearts to be united?
It is human nature to enjoy a good joke and laugh. Islam does not prohibit this; it does not expect us to be
strict and serious all the time. It allows laughter and humor. On many occasions, it has been reported that the
Prophet (peace be upon him) laughed so much that his molars became visible, as in the following narration:
“When the Messenger of Allah arrived after the expedition to Tabook or Khaybar [the narrator is not sure
which], the wind raised an end of a curtain that was hung in front of Ayesha’s storeroom, revealing some dolls
that belonged to her. He asked: What is this? She replied: My dolls. Among them, he saw a horse with wings
made of rags, and he asked: What is this I see among them? She replied: A horse. He asked: What is this that
it has on it? She replied: Two wings. He asked: A horse with two wings? She replied: Have you not heard that
Solomon had horses with wings? She said: Thereupon, the Apostle of Allah (peace be upon him) laughed so
heartily that I could see his molar teeth.” (A reliable hadith recorded by Abu Dawood)
However, there are limits. The Prophet (peace be upon him) has forbidden us from joking too much because it
deadens the heart.
He said: “Do not laugh too much, for excessive laughter kills the heart [spiritually].” (Ibn Majah)
He also said: “If you knew that which I know, you would laugh little and weep much.” (Bukhari)
Thus, moderation is required even in humor. It is also vital to understand that there is a time for laughter and
humor, and a time for seriousness and sobriety. The reason for this prohibition is that excessive laughter
makes people take life less seriously, and they begin to see humor in everything.
It also makes them so accustomed to humor that they are unable to sit through any serious speech. Such
people find lectures boring and do not attend anything beneficial simply because they do not find it funny.
This is what is meant by excessive laughter killing the heart.
Consequently, the current norm of watching too many comedies and sitcoms is completely unacceptable. It is
difficult to find a person who is accustomed to laughing all day who still takes Islam seriously. Muslims
should realize that life is serious and that there are some things they cannot joke about; there is a time for
laughter and a time for seriousness.
It should also be noted that jokes that mock or degrade any demographic group or individual are completely
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prohibited, as are fabricated stories that make people laugh, unless the audience knows that they are not true.
Of course, the best jokes are the ones based on true, daily-life anecdotes. There is no harm in narrating such
incidents to others to share a laugh.
Regarding mockery and degradation, Allah has informed us: “O you who have believed, let not a people
ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women;
perhaps they may be better than them. And do not insult one another and do not call each other by [offensive]
nicknames. Wretched is the name [that is, mention] of disobedience after [one’s] faith. And whoever does not
repent — then it is those who are the wrongdoers.” (Qur’an, 49: 11)
As for lying when making jokes, the Prophet (peace be upon him) said: “Woe to him who lies to make people
laugh. Woe to him! Woe to him!” (Abu Dawood)
Finally, the worst type of joke, which is forbidden, is one about Allah, His messenger or anything related to
Islam. Such jokes take a person out of the fold of Islam and are regarded as kufr.
Consequently, certain practices that are rife among some Muslims, such as mocking the hijab (veil ordained
by Allah for believing women), the beard or polygamy, among other things — amount to an extremely
unacceptable sin and are considered equal to kufr. It is a sign of hypocrisy; a person claims verbally to be a
Muslim, but inwardly hates Islam or certain aspects of it.Moreover, medical science too prohibits excessive
forms of laughter. Here is an extract from Wikipedia about the negative effects of excessive laughter:
Laughter is not always a pleasant experience and is associated with several negative phenomena. Excessive
laughter can lead to cataplexy, and unpleasant laughter spells, excessive elation, and fits of laughter can all be
considered negative aspects of laughter. Unpleasant laughter spells, or “sham mirth,” usually occur in people
who have a neurological condition, including patients with pseudobulbar palsy, multiple sclerosis and
Parkinson’s disease. These patients appear to be laughing out of amusement but report that they are feeling
undesirable sensations “at the time of the punch line.”
Islam brings about the perfect balance of actions and anything in excess is surely harmful. Being humorous
and laughing or smiling on halal (permissible) forms of jokes has been the Sunnah of The Prophet (peace be
upon him). However, doing excess in it was prohibited by him.
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4. ACHIEVEMENTS OF THE PROPHET (SAWS): THE BATTLES
َّ َ َ ْ
ُ ْ ُ َ َ َّ َ ُّ َ َ
َ ُ َ
ُ َّ َ َ َ َ َّ ً ُ
ً ‫اللـه َع َل ْي ُك ْم إ ْذ َج َاء ْت ُك ْم ُج ُنود َف َأ ْر َس ْل َنا َع َل ْيه ْم ر‬
‫يحا َو ُجنودا ل ْم ت َر ْوها َوكان اللـه ِب َما ت ْع َملون‬
ِ ‫يا أيها ال ِذين آمنوا اذك ُروا ِنعمة‬
ِ ِ
ِ
﴾٩ :‫َب ِص ْ ًيا ﴿اْلحزاب‬
(Surah Al-Ahzab 33: 09)
TRANSLATION
O you who have believed, remember the favour of Allah upon you when armies came to [attack] you and We
sent upon them a wind and armies [of angels] you did not see. And ever is Allah, of what you do, Seeing.
EXPLANATION
Opinions of Abdullah Yusuf Ali (T h e N o b l e Q u r ’ a n)
O ye who believe! Remember the Grace of Allah, (bestowed) on you, when there came down on you hosts
(to overwhelm you):(3679) But We sent against them(3680) a hurricane and forces that ye saw not: but
Allah sees (clearly)(3681) all that ye do.
3679 In this verse is summed up the beginning and the end of the fateful struggle of the Siege of Madinah in
A.H. 5. The composition of the unhallowed Confederacy that came to destroy Islam is referred to in the
Introduction. They came with a force of ten to twelve thousand fighting men, an unprecedented army for that
time and country. The battle is known as the Battle of the Trench.
3680 After a close investment of two to four weeks, during which the enemy were disheartened by their ill
success, there was a piercing blast of the cold east wind. It was a severe winter, and February can be a very cold
mondi in Madinah, which is about 3,000 feet above the sea level. The enemy's tents were torn up, their fires
were extinguished, the sand and rain beat in their faces, and they were terrified by the portents against them.
They had already well-nigh fallen out amongst themselves, and beating a hasty retreat, they melted away. The
Madinah fighting strength was no more than 3,000, and the Jewish tribe of the Banu Qurayzah who were in
their midst was a source of weakness as they were treacherously intriguing with the enemy. And further there
were the Hypocrites: But there were hidden forces that helped the Muslims. Besides the forces of nature there
were moral forces-mutual distrust and bickering in the enemy camp, and on the other side, perfect discipline
among the real Muslims, and the superb leadership of the Prophet.
3681 Allah sees everything. Therefore we may conclude that the discipline and moral fervour of the Muslims,
as well as the enemy's insincerities, intrigues, and reliance on brute force, were all contributory causes to his
repulse, under Allah's dispensation. There were many hidden causes which neither party saw clearly.
My understanding This verse actually refers to the battle of Ahazb or Khandq or trench when Allah helped
the Muslims with the army of winds and storm. But it also can be referred to the battle of Badr when Allah sent
down the army of angels to help the Muslims. They came to help and fight against the non-believers. Similarly,
wind and rain was also the help of Allah. Allah says that He is all-powerful. He can do whatever He likes. Angels
were there but people were not able to see. Allah also cast terror in the hearts of non-believers. Angels, winds,
rain, storms all are His creations and He can use all of them wherever He likes and however He likes. There is
also a lesson in this verse that victory comes only with the help of Allah and the help of Allah is not restricted to
angels, He can use all of His creations whenever He likes.
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BATTLE OF BADR
CAUSES (REASONS)
1-Jealousy and hatred of Quraysh (they wanted to destroy the Muslims once for all in order to keep their
political, economic and material power.)
2-Religious reason (Quraysh wanted to protect the religion of their forefathers and they were not willing to
quit idol worship
3- Kaaba as a source of income (the pilgrims would give gifts and donations to Quryash and in this way Kaaba
was also a source of income for the Quraysh and they did not want to end this income.)
4-Jealousy of the Jews
5-Plan of the hypocrites
6-Test for the believers
Immediate cause
The Trade caravan of Abu Sufyan: A trade caravan of the Quraysh under Abu Sufyan was returning from Syria.
Madinah was in its route. Abu Sufyan feared that the Muslims might attack over the caravan, so as a precaution
he sent a message to Abu Jahl for help. Abu Jahl thought that it was a good excuse to attack over the Muslims
and destroy them once for all. So he prepared an army of 1000 men and marched towards Madinah. On the other
hand Abu Sufyan changed its route and reached Makkah safely but even then Abu Jahl did not postpone his plan.
Accounts or details or events of the battle (624 A.D./17 Ramadhan 2 H)
The trade caravans of the Quraish used to pass through Madinah, The Prophet decided to threaten the caravans
which would hurt the Quraish economically. He started sending parties to watch the caravans. In 624 A.D, Abu
Sufyan, the leader of Quraish was coming from Syria with a huge trading caravan. He was afraid that the Muslims
might intercept his caravan and therefore he summoned troops from Makkah. Hence an army of 1000 men came
to escort the caravan. Although the caravan safely reached Makkah, yet Abu Jahl insisted on fighting the
Muslims. So, Quraish, with an army of 1000 men marched towards Madinah. When the Prophet heard of this,
he consulted his companions and decided to fight them outside Madinah. The Muslims raised an army of 313
men. Both the armies met at Badr. The Quraish had arrived first so they occupied all the important positions.
The area that Muslims got was sandy land. That night, Allah sent down rain and not only were the Muslims able
to collect ample water, but their land also got smooth. The Quraish heavily outnumbered the Muslims and so the
Prophet spent the entire night praying to Allah. Allah responded to his prayers by sending heavenly assistance.
Regarding this, the Quran says: “Remember ye implored the assistance of thy Lord and He answered, I will assist
you with a thousand angels, ranks on ranks”. Initially when the battle started; there was a single combat in which
Hazrat Ali Hazrat Hamza and Hazrat Abu Ubaidah bin Jarrah fought against Utba, Sheeba and Waleed. After
the Muslim success in the single combat, general fighting began. While the battle was going on, the Prophet
prayed to Allah saying: “O Allah! If this small band of men perishes today there will be no one left to worship
you and your faith will be destroyed forever”. This shows that the Prophet was constantly seeking Allah’s help
and Allah’s help did arrive for despite being less in number, Muslims were able to defeat the Quraish. Even Abu
Jahl, the leader of Quraish was killed by Abdullah Bin Masood. Overall, 70 pagans were killed and 70 were
taken as captives, the Prophet treated the prisoners of war humanely and many were freed. On the other hand,
only 14 Muslims were martyred. A large amount of booty was also captured which was distributed among the
Muslims.
CONSEQUENCES OR RESULTS OF THE BATTLE
1-Believers passed the test of Allah.
2-Believer came to know, how they can get the help of Allah.
3-Islam was established as a power and separate religion.
4-The rise of Islam started.
5-Madinah has been established as new and first Islamic state.
6-The hindrance to embracing Islam has been finished.
7-The arrogance of Quraysh was destroyed.
8-The whole Arabia was influence by Islam and people began to accept Islam in large number.
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Battle of Uhad:
Causes or Reasons
1-Quraysh wanted to take revenge of Badr
2-They with the help of other tribes wanted to destroy Muslims once for all
3-The hypocrites assured their help to Quraysh
Accounts or events or detail of the battle. (625 A.D/ 5 Shawwal 3 H)
After the defeat of Battle of Badr, the Quraish were waiting to take revenge. They included those who had lost
their family members at Badr and those who had invested their profits in the war. They instigated the Quraish
leader, Abu Sufyan, to wage war. Therefore, the Quraish prepared an army of 3000 men and marched towards
Madinah in 625 A.D under the leadership of Abu Sufyan. When the Prophet heard of this, he consulted his
companions. Although he himself was in favor of fighting inside Madinah, upon the suggestion of most of the
companions it was decided that they would outside Madinah. Initially, the Muslim army consisted of 1000 men
but 300 hypocrites left the army under the leadership of Abdullah Bin Ubayy saying that their demand of fighting
inside Madinah was not fulfilled so they would not fight. Therefore, the remaining 700 people marched towards
Uhad. In the battlefield, the Prophet appointed 50 archers under the command of Abdullah Bin Jubair to guard a
pass. The Prophet clearly instructed them to not leave the pass under any circumstances. Initially, when the battle
started, Muslims had an upper hand and they were successful in defeating the Quraish such that the Quraish were
began to flee, leaving behind a lot of booty. When the archers saw this, they too left their posts and came to
collect the spoils of war, assuming that the war was over. However, when Khaild Bin Waleed saw the pass
unguarded, he along with his companions attacked from the rear. At this point, the victory of Muslims turned
into a near defeat. As the Quraish had attacked from the back, Muslims did not know what to do and chaos &
panic prevailed. In this confusion, the Prophet himself was attacked and badly wounded. He even lost two of his
teeth, and became unconscious for some time. The nearest of the Prophet’s companions formed a defensive ring
around him, yet rumors spread that the Prophet had been martyred. However, the Prophet tried to control the
situation and lessened the panic. Over all, the Muslims suffered heavy losses and 70 of them were martyred.
These martyrs included Hazrat Hamza, an uncle of the Prophet, who had been killed by a slave Wahshi, upon
the instructions of Hinda, the wife of Abu Sufyan. Hinda later chewed the dead body and mutilated it to avenge
her father’s death at the hands of Hazrat Hamza.
Consequences or Results of the battle.
1-Believers came to know why Allah took back His help
2-Believer came to know the consequences of Prophet’s disobedience
3-True believers were distinguished from the hypocrites.
4-Prophet’s mercy became more prominent, ever after affliction he did not curse over the non-believers.
5- It was taught that even the prophets could not be free from the troubles and hardships of the world because
they were sent as guides to people in every aspect.
6-Truth always prevails, even khalid bin waleed who was a source of victory for the non-believers in this battle,
he could not stand before truth and became Muslim later on.
Battle of Trench (khandaq, Ahzaab,Confederates,Foss)
Reasons or causes
1-Banu An-Nadeer wanted to take revenge of their expulsion from Madinah. They provoked Quraysh and other
tribes against Muslims
2-Quraysh wanted to destroy Muslims once for all
3-Other tribes’ help encouraged Quraysh to take this step
Accounts or details of the battle
After the Battle of Uhad, the Muslims were able to regain their former position. The Quraish could not reconcile
themselves with the growing power of Muslims and felt threatened. Meanwhile, the Jewish tribe of Banu Nazir
who had settled at Khyber kept on plotting against the muslims. Their chiefs went to Makkah and asked for help
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against the Muslims, which the Quraish agreed to give. Then they went to Ghatafan tribe and gained their support
too. Some other tribes also agreed to give full support against the Muslims, so with an army of 10,000 men under
the command of Abu Sufyan they marched to Madinah in 5 A.H. when the Prophet came to know of this, he
consulted his companions. Hazrat Salman Farsi, who was a Persian, suggested that a trench be built. This
suggestion was unanimously accepted by all. As Madinah was safe from all other sides, a trench was built only
in the north. The Prophet himself took part in digging the trench. It took 8 days to build a trench 15 feet deep
and 3 km wide, 3000 companions took part in digging the Trench. When the Quraish arrived, they were shocked
and did not know what to do as this trench was far beyond their imagination. Despite several attempts, the
Quraish were unable to cross the trench and so they camped behind it. Minor skirmishes took place for a couple
of days in which Muslims had an upper hand. Whenever, a person would attempt to cross the Trench, Muslims
would hurl stones and arrows. Muslims had to remain vigilant throughout and could not even assemble for
prayer. Meanwhile, Banu Qurayza, a Jewish tribe residing in Madinah violated the covenant of Madinah and
decided to attack from inside Madinah. The Prophet sent a detachment to watch and this threat was successfully
eliminated. The siege of Quraish lasted for a month after which a terrible storm came which blew away their
camps and they were forced to flee. Thus Muslims gained victory.
ABDWED = 100 HEARTS
Results or consequences of this battle
1-The failure of the siege marked the beginning of Muhammad's undoubted political ascendancy in the city of
Madinah.
2- This defeat caused Quraysh to lose their trade with Syria and much of their prestige with it.
3- Muslims’ faith over the help of Allah became stronger and they observed by their own eyes that victory
comes only by the help of Allah.
4- Allah is All-powerful. He can do whatever He likes.
5- All the tribes of Arabia became afraid of the power of Muslims.
6- The Jews also lost their prestige and power.
Prophet’s Relations with Jews: (Covenant of Madinah OR Meesaq-e-Madinah)
In his attempt to achieve good relations with all the inhabitants of Madinah (which were primarily Jews), the
Prophet devised the Covenant of Madinah. He drew a covenant with the people of the town, whether Muslims
or Non-Muslims which clearly defined the duties and privileges of all the people. It said: 1-All people of Madinah
would defend the city collectively. 2-There would be complete religious freedom for all. 3-If a conflict arises
within the people of Madinah, the Prophet will be consulted for decision.
Initially, this charter was accepted by the Jewish tribes of Madinah, namely Banu Qainuqa, Banu Qurayza and
Banu Nazeer. It acted as the constitution for Madinah. However, gradually, the Jews distanced themselves from
the Prophet. They started doubting his claims of Prophet-hood and mocked his revelations. This was why all
tribes broke the covenant one after another and were exiled. The Table below shows the details of each tribe
violating the covenant:
TRIBE
Banu Qaynuqa
YEAR
2 AH/ 624 AD
REASON
1-Insulted and
harmed the
Prophet
2-Disgraced a
Muslim woman
3-A Jew and a
Muslim were
killed in fighting
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HOW
Prophet laid
siege to their
fortress for 15
days, after which
they surrendered
unconditionally.
FUTURE
Exiled from
Madinah, settled
in Khyber.
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Banu Nazeer
4 AH/ 626 AD
1-Plotted to
murder the
Prophet
2-planned to rise
against the
Muslims at the
instigation of
Quraish
Banu Qurayza
5 AH / 627 AD
helped enemies
in Battle of
Trench
Prophet sent
them a message to
leave Madinah
within 10 days.
They rejected it
and shut
themselves up in a
fortress. Prophet
laid siege and
they surrendered
in 2 weeks.
Prophet seiged
their fortresses
which lasted one
month, after
which they
surrendered.
Exiled from
Madinah, settled
at Khyber.
Accepted the
decision of Saad
Bin Muaz
according to
which men were
slain, women and
children taken as
captives and their
properties were
distributed among
the Muslims.
The Battles of Islam-WHY?
Muhammad Mustafa, the Messenger of God, had to fight a series of battles in the defence of Islam from his
new home in Madinah. Those battles in which he led the army of Islam in person, are called “Ghazwah” and
those expeditions which he sent out from Madinah under the command of any one of his companions, are called
“Sariyyah”.
Roughly speaking, the Prophet launched 80 campaigns during the ten years from his migration in A.D. 622 to
his death in A.D. 632. Some of these campaigns were nothing more than reconnaissance missions.
The numbers involved in them were minuscule, and all they did was to watch the movements of some clan or
tribe. Some were missionary expeditions. Many others were minor skirmishes. Still others were of interest only
because of some incident attaching to them. I shall give a cursory account of the minor campaigns and will then
put the focus on the major battles of Islam.
Long before Islam, the Greeks and the Romans had learned that a battle could change the destinies of nations.
Among the campaigns of the Prophet, there are five battles about which it can be said that they changed the
destinies of nations. They are the battles of Badr, Uhud, Khandaq, Khyber and Hunayn.
These battles were inevitable. The Quraysh of Makkah believed that if all Arabs accepted Islam, it would mean
to them (the Quraysh) the loss of all the pilgrim revenues, and the loss of their privileges which they enjoyed
as the guardians of the idols. A triumph of Islam was correctly foreseen by them as a death blow to privilege. It
was this fear, the fear of the loss of economic and political power and prestige that precipitated war between
them and the Muslims.
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Since the emigration of the Muslims from Makkah, a de facto state of war had existed between them and the
Quraysh. In the early days in Madinah, the Muslims did not dare to remove their armor at any time. Pickets
were posted around the city every night to warn the citizens if the enemy made a sudden raid.
The Apostle could not sleep at nights being fearful of an attack at any time. It was in these circumstances that
he had to take some defensive measures for the security of Madinah. As head of the nascent state, its security
was his first responsibility.
In the interests of security, the Muslims had to keep an eye on the movements of the enemy, his friends and his
allies.
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5. SOURCES OF ISLAMIC LAW
َ
ُ ْ َ ََْ ً ْ َُ َ
َ َ ُ َّ
ُ َْ
َ
َ ْ َ
ْ َ َ َْ ْ َ َ ِّ ً ِّ َ ُ ِّ َ ْ َ َ ْ َ ْ َ َ ْ َ َ َ
‫احكم َب ْين ُهم ِب َما أ َنز َل اللـه َول تت ِب ْع أه َو َاءه ْم َعما‬
‫اب ومهي ِمنا علي ِه ف‬
ِ ‫وأنزلنا ِإليك ال ِكتاب ِبالحق مصدقا لما ب ْي يدي ِه ِمن ال ِكت‬
ُ ُ َ َ ُ َّ
َ َ
ْ
ُ
ُ َ ْ َ ْ ُ َ َ ْ ْ ُ َ ُ ْ َ ِّ
َ َ ً َْ َ َ ْ ِ ْ ُ
َْ
َ
‫است ِبقوا‬
‫اجا َول ْو ش َاء اللـه ل َج َعلك ْم أمة َو ِاحدة َول ىـ ِكن ليبلوكم ِ ِف ما آتاكم ف‬
‫َج َاءك ِم َن ال َح ِّق ِلكل َج َعلنا ِمنكم ِشعة و ِمنه‬
َ ُ َ ْ َ
ْ ُ ُ َ ُ ُ ِّ َ ُ َ ً َ ْ ُ ُ َ َّ َ ‫ْال َخ ْْ َي‬
﴾٤٨ :‫يه تخت ِلفون ﴿المائدة‬
ِ
ِ ‫ات ِإل الل ِـه م ْر ِجعكم ج ِميعا فينبئكم ِبما كنتم ِف‬
(Surah Al-Maidah 05: 48)
TRANSLATION
And We have revealed to you, [O Muhammad], the Book in truth, confirming that which preceded it of the
Scripture and as a criterion over it. So judge between them by what Allah has revealed and do not follow their
inclinations away from what has come to you of the truth. To each of you We prescribed a law and a method.
Had Allah willed, He would have made you one nation [united in religion], but [He intended] to test you in
what He has given you; so race to [all that is] good. To Allah is your return all together, and He will [then]
inform you concerning that over which you used to differ?
EXPLANATION
Opinions of Abdullah Yusuf Ali (T h e N o b l e Q u r ’ a n)
48. To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding
it(759) in safety: so judge between them by what Allah hath revealed, and follow not their vain desires,
diverging from the Truth that hath come to thee. To each among you have we prescribed a law and an
open way.(760) If Allah had so willed, He would have made you(761) a single people, but (His plan is) to
test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah. it
is He that will show you the truth of the matters in which ye dispute;(762)
759 After the corruption of the older revelations, the Qur'an comes with a twofold purpose: (1) to confirm the
true and original Message, and (2) to guard it, or act as a check to its interpretation. The Arabic word
Mukaymin is very comprehensive in meaning. It means one who safeguards, watches over, stands witness,
preserves, and upholds. The Qur'an safeguards "the Book", for it has preserved within it the teachings of all
the former Books. It watches over these Books in the sense that it will not let their true teachings to be lost. It
supports and upholds these Books in the sense that it corroborates the Word of Allah which has remained
intact in them. It stands as a witness because it bears testimony to the Word of Allah contained in these Books
and helps to sort it out from the interpretations and commentaries of the people which were mixed with it;
what is confirmed by the Qur'an is the Word of Allah and what is against it is that of the people, (Cf. 59:23).
(R).
760 Law; shir'ah= rules of practical conduct. Open Way: Minhaj= the finer things which are above the law,
but which are yet available to everyone, like a sort of open highway. The light in verses 44 and 46 above, I
understand to be something in the still higher regions of the spirit, which is common to mankind, though laws
and rules may take different forms among different Peoples.
761 By origin mankind were a single people or nation: 4:1, and 2:213. That being so, Allah could have kept us
all alike, with one language, one kind of disposition, and one set of physical conditions (including climate) to
live in. But in His wisdom, He gives us diversity in these things, not only at any given time, but in different
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periods and ages. This tests our capacity for Unity (Wahdaniyah) still more, and accentuates the need of Unity
and Islam.
762 Men are wont to make conflicting claims regarding Allah, the ultimate destiny of man, and other
questions of vital importance. No matter how vehement and eloquent the proponents of false doctrines might
be, their efforts will prove fruitless and it will be indisputably clear on the Day of Judgement.
My understanding
Here Book means the law of shariah or the Quran which is in continuation of the previous divine books and it
confirms that those books and the laws were also from Allah. It also tell that Quran is Muhaiman: means that it
is the guardian over the previous books.
These verses state the importance of shariah and its law which Allah has ordained to test the people otherwise
it was quite possible for Him to make the people follow only one way of religion. And Allah has mentioned
that Shariah is to obey therefore it has been ordered to the prophet that he should judge between the people by
what Allah has revealed and their inclinations must not be taken into consideration.
____________________________________________
AIMS & OBJECTIVES OF SHARIAH
➢ Sources of Islamic Law:
1.The Quran
2.The Sunnah
3.Qiyas
4.Ijma
Three Major Goals of Islamic Shari`ah
Nurturing the righteous individual
Looking at this heavenly law, one would realize that the first goal it aim to achieve is to develop and nurture
the righteous human being to be a source of good for himself or herself and for the community, and to reduce
and eliminate any bad that may occur from him or her that may harm himself or herself or people in the
community. This takes place through the rituals and moral systems that aim mainly at developing the
righteous human being.
This human being knows the Creator, is conscious of Him, obedient to Him, and observant of His orders.
These human beings are beneficial to others, such as their families and their societies. This human being is a
manifestation of the mercy of Islam to humanity.
Establishing justice
Secondly, Shari`ah came to establish justice between people within the community of believers, and with
other communities and groups. {Indeed, Allah commands justice ...} (An-Nahl 16:90) as He said in the Qur'an
and commands people to {stand firmly for justice.} (An-Nisaa' 4:135)
Justice in Islam is a noble goal and is comprehensive. Islam promotes justice in court, justice in dealing with
each other, justice to family members, and justice with oneself. Shari`ah considers people to be equal, no one
has superiority over another because of race, wealth, or family. Shari`ah even obligates Muslims to be just
with their enemies during war. Shari`ah establishes justice between men and women and makes women peers
to men in terms of rights and responsibilities. {And women shall have rights similar to the rights upon them,
according to what is equitable; ...} (Al-Baqarah 2:228) as Allah mentioned.
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Realization of benefit (Maslahah)
Thirdly, Shari`ah came to achieve benefits. Shari`ah never states anything except to achieve a real benefit
(maslahah). Muslim scholars observed that all the teachings of Shari`ah aim at preserving and protecting five
major benefits, namely, religion, life, intellect, progeny, and property (or wealth). Those five benefits (or
necessities as some call them) are essential to the honorable human life. As Abu Hamid Al-Ghazali said,
On top of the necessities that Shari`ah came to preserve and protect is religion Bringing about benefits and
removing harm is essential to people. However, what we mean by the benefit is what the Shari`ah aims at.
Shari`ah aims at five objectives for people; that is to protect their religion, life, intellect, progeny and
property. Anything that protects these is a benefit and anything that emaciates them is a harm and overcoming
it is a benefit. "Kitab al-Mustasfa" by Abu Hamid al-Ghazali
Protection of Religion
On top of the necessities that Shari`ah came to preserve and protect is religion. Religion is what differentiates
human being from the other creations of Allah . It is part of the honor that Allah gives to humanity.
Therefore, it has to be protected. First, Shariah protects religion by establishing the ruling that {There is no
compulsion in religion.} (Al-Baqarah 2: 256)
Shariah makes it forbidden to afflict people in their faith or to force them to embrace another religion even if
this other religion is Islam. Allah said in the Qur'an that this action, known as fitnah, is worse and more
severe than killing (Al-Baqarah 2:217). A general look at the rituals of Islam reveals that a major goal behind
them is to strengthen people's faith and the relationship between people and their Creator. Shariah, for
example, legislates fighting (known as Jihad) to protect against many types of transgression, foremost of
which is transgression over people's religion.
Protection of Life
Saving the life of one person is as if the life of all humanity is saved. It should be well established that life is
sacred because it is a gift that Allah gives humans. One of the miracles of this universe is the creation of
the human being, {And among His Signs is this, that He created you from dust, and then - behold you
are human beings scattered!} (Ar-Rum 30:20) says Allah in one of many verses that describe the
sacredness of life.
The Shariah makes the life of a single human being so valuable and Allah in the Qur'an said that killing one
person is equivalent to killing the whole of humanity and saving the life of one person is as if the life of all
humanity is saved (Al-Ma'idah 5:32). Shariah forbids killing and dictates the most severe punishment for it in
this life and in the hereafter. It also prohibits injuring people, harming them physically or even symbolically.
It allows and encourages people to live honorably, gives them the right to move, think, and speak freely and
responsibly.
Protection of Intellect
Intellect is also a gift. It is what differentiates humans from animals. Protecting the intellect from any disease
is a genuine objective of Islamic Shariah. Shariah makes sure intellect is a source of benefit to the society. It
promotes education for all and makes it a right for everyone. Shariah also states that if the intellect gets
corrupted, it becomes harmful to the individual and to the society and Shariah fights strongly against such
corruption. One of the main reasons behind the impermissibility of intoxicants is that they have a strong
influence on corrupting the intellect.
Protection of Progeny
In order to maintain life and pass the torch to generations to come, Shariah aims to protect progeny. Every
child has the right to grow amongst a family. This family is obligated to take care of the children and develop
them. Marriage is very valuable in Islam and it has a big share in Islamic Shariah teachings and rulings.
Sexual relations other than in marriage are impermissible and same-sex marriage is strictly forbidden.
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Marriage is protected by law from the abuse of either of the spouses, or the abuse of people outside the
family. Accusing someone, especially women, of having unlawful sexual relations deserves a strong
punishment since spreading such rumors demolishes marriages and is dishonorable. Men and women in
society are obligated to protect their chastity, lower their gaze, and deal with one another professionally and in
a brotherly fashion. All these teachings are to make sure healthy families are established and children grow up
in healthy families.
Divorce, although allowed, is discouraged by demanding spouses to endure patience. Divorce is a final resort
to fix an unsuccessful family. Resolving marriage conflicts as stated in the Qur'an, is another example of how
Shariah pays extra attention to the family.
An orphan is very valuable, and taking care of an orphan has a reward no less than the company of the
Prophet in Paradise. One cannot consider his children as a burden, and cannot kill them out of fear of
poverty or dishonor (as people used to do).
Mothers are given a special care especially when they are pregnant or nursing for they are the ones who
nurture the next generation. Shariah's teachings, when followed, guarantees the righteous upbringing of new
generations and the real protection of progeny.
Protection of Wealth
People have the right to own and protect their property. Shariah aims to protect people's wealth and property.
Theft is strictly prohibited and punished by the law. Shariah also regulates transactions between people, and
states clearly that it has to be built on complete freedom and willingness. Shariah also encourages us to
increase our wealth and it ensures that wealth does not reach the hands of those who waste it. The poor have
rights in the wealth of the rich through charity. Usury is forbidden as it is a cause of wasting wealth and
putting it in the hands of a few rich people.
❖ What is Shariah
Shariah, Shariah laws, or Islamic laws (Arabic: ‫ )شريعة‬is the religious law forming part of
the Islamic tradition. It is derived from the religious precepts of Islam, particularly the Quran and the Hadith.
In Arabic, the term sharīʿah refers to God's immutable divine law and is contrasted with fiqh, which refers to
its human scholarly interpretations.
❖ Characteristics of Shari`ah
1-From Allah
2-Comprehensive, encompassing, and complete
3-Balanced and moderate
4-Practical
5-Preserved
6-Permanent
❖ Three main goals of Shariah
Nurturing the righteous individual
Establishing justice
Realization of benefit (Maslahah)
❖ Purpose of Shariah
Protection of Religion
Protection of Life
Protection of Intellect
Protection of Progeny
Protection of Wealth
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❖ Categories of shariah / The Terminology of Shariah
Fardh ‫فرض‬
The activities which according to the documents of the Qur'an and the Sunnah must be performed and not
subject to violation, are called Fardh. The Fardh activities cannot be discarded in any way. It is a great sin not to
perform the 'Fardh' activities, and the person who refuses to do so is a Kafir.
Fardh is of two kinds:
(1) Fardh Al-A'in
(2) Fardh Al-Kifayah.
Fardh Al-A'in
The Fardh activities which each Muslim has to perform individually are called Fardh-e-A'in. Fardh-e-A'in can
not be left without any reasonable cause as per Shariah. For example, to establish salah five times a day, to
observe 'Saum' (keep fasting) during the month of Ramadan,to pay Zakat, to perform Hajj (the pilgrimage) once
in a life - time on the part of a wealthy and healthy person etc. It is a serious sin not to perform the Fardh AlA'in.
Fardh Al-Kifayah
If some Muslims in society perform an act which is obligatory (Fardh) on all the
Muslims, the rest are not liable for it. Activities of this kind are called 'FardhAl-Kifayah, e.g. the Salatul Janaza,
Jiha'd etc.
Wajib‫واجب‬
Wajib is near to Fardh and must be obeyed. It is not proved by the absolute document or the Qur'an. If anybody
does not obey Wajib, he/she will not be a Kafir, but it will be a serious sin. For example Witr, Eid ul Fitr, Eid ul
Adha, Sajda Sahw.
Sunnah (Sunnat)
The activities which ought to be performed by the Muslims as directed by the great Prophet (Saws) and his
Sahaba (the followers) are called Sunnah. Sunnah is of two kinds: (1) Sunnah Al-Muakkadah OR Sunnah
Ratiba and (2) Sunnah Zaidah or Ghair Muakkadah.
The kinds of iba'dat (worship) which the great Prophet (‫ )ﷺ‬always used to perform by himself and insisted
others on performing these are called Sunnah Al-Muakkada.
To say salat of two Rakat of Sunnat beforeFardh of Fajr prayer, four Rakats before Fardh of Zuhr prayer and
two Rakats after it, two Rakats after Fardh of Magrib and Isha prayers all are Sunnah Al-Muakkadah. Azan
(the call for prayer) and Iqamat are also Sunnah Al-Muakkadah. The activities which the great Prophet (Saws)
sometimes would perform and sometimes gave up and did not insist on doing these are called Sunnat-e-Ghair
Muakkada. For example, to say prayer of four Rakaa of Sunnah before Fardh of A'sr and Isha prayer is termed
Sunnah Ghair Muakkadah.
Mustahab, Nafal or Mandoob
Rasulullah ((‫ ))ﷺ‬has inspired his Ummat to perform some activities. It is a virtue to perform these activities
but there is no sin for not performing them. These activities are called Mustahab. The kinds of iba'dat in
addition to Fardh, Wajib and Sunnat are regarded as Mustahab. Mustahab is also known as 'Nafal' or
Mandoob'. Removing something harmful from the way is nafal. Helping other to carry heavy load, etc.
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Makruh
Something which is Makruh (Arabic: ‫مكروه‬,) is a disliked or offensive act (literally "detestable" or
"abominable"). Though it is not haram (forbidden) or subject to punishment, a person who abstains from this
act will be rewarded. Muslims are encouraged to avoid such actions when or as possible. It is one of the
degrees of approval in Islamic law.
Examples: Examples of something considered Makruh are the use of a great amount of water
for wudu and ghusl, the consumption of garlic before attending the mosque or divorce.
❖ Sources of Islamic law
Islamic law has two types of sources:
1-Primary sources - the Quran and Sunnah
2-Secondary sources - Ijma and Qiyas
The Qur’an
qudusi
The Qur'an is the first and most important source of Islamic law. Believed to be the direct word of God as
revealed to Muhammad through angel Gabriel in Makkah and Medinah, The Quranic law is immutable it cannot
be change not even by the Prophet and it is for all ages and for all Muslims.
For example pig and blood are forbidden these cannot be made halal by any one at any time Punishment of theft
and murder has been mentioned in the Quran it cannot be changed.
Sunnah
The Sunnah is the next important source and is commonly defined as "the traditions and customs of
Muhammad" or "the words, actions and silent approval of him". Quran itself asserts on the importance of Sunnah
and says that whatever the prophet gives to you take it and if he prohibits to something stop it . Much of the
sunnah is recorded in the Hadith. The meat of donkey is not allowed or the marriage with both aunt and her niece
at the same time not allowed, has been made forbidden by Sunnah.
Secondary sources
Ijma
'Ijma' is the third source of islamic Shariah. Its place is immediately after the Qur'an
and the Sunnah. The dictionary meaning of Ijma is 'Ittifaq' or consensus. In the Islamic language, maintaining
of consensus on a subject of Shariah by the pious researchers (Mujtahids) of the Muslim Ummah of the same
period is called Ijma. Asserting 'Ijma' as a document and source of Shariah, the holy Prophet (‫ )ﷺ‬said: "What the
Muslims think to be good is also good to Allah". He further said: "My followers (Ummah) will not agree on any
wrong issue." A lot of issues were settled among the Sahabis (the followers) by 'Ijma' or agreement just after the
death of the great Prophet.
Examples
During the period of Hazrat Umar (R) consensus of the Sahabis on many issues was established. For example,
by 'Ijma' of the Sahabis, the practice of twenty Rakats of Salatut Taraweeh in congregation on the nights of the
month of Ramadan was introduced at that time. The second azan of Juma is also an example of Ijma which
started in the time of Usman (ra)
Qiyas (analogy)
Qiyas is the fourth source of Islamic laws. The dictionary meaning of the term 'Qiyas' is to measure, infer and
compare. In the terminology of Shariah, Qiyas is to apply the previous rules to solve the problems that crop up,
in the light of the previous decisions. Allah Ta'ala says in this regard in the Holy Qur'an:
Islamic Studies 55 Meaning: "O wise people, learn through your deep thought and wisdom." (Sura Hashar - 2)
Allah, the great, has directed (the thinkers) to do 'Qiyas' or measure some objects with other equivalent objects
in this Ayat. Qiyas is only applicable to the cases where direct solutions in the Qur'an or Sunnah or Ijma' are not
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available. Here is an example: When Rasulullah (‫ )ﷺ‬sent Muaz Ibn-Jabal (R) to Yemen as 'Qazi' (judge),The
Prophet (‫ )ﷺ‬asked him: "How will you take decisions when any problem will arise?" He answered: "According
to the holy book of Allah." Rasulullah (‫ )ﷺ‬said: "And if you don't find it there?" He replied: "According to the
Sunnah of the Prophet (‫)ﷺ‬." He again asked: "If you do not find it there too?". He then replied that he would
decide by using his own conscience and intelligence. Then Rasulullah (‫ )ﷺ‬said, "All the praises be to Allah Who
made him reply in" such words through His messenger as His Rasul (‫ )ﷺ‬was pleased. The Sahabis (the followers)
of Rasulullah(‫ )ﷺ‬used to do Qiyas and solve the newly cropped-up problems in the light of the Qur'an and
Sunnah.
For example, wine is prohibited in Islam because of its intoxicating property. Thus Qiyas leads to the
conclusion that all intoxicants are forbidden.
Shariah and the Objectives of Islamic Law
What is Shariah? The word Shariah in Arabic is a verbal noun stemming from the root sh.r.’, meaning to initiate,
introduce, or ordain. It refers to the sum total of God’s shar’, His revealed law and the eternal set of values He
ordained for human beings to acknowledge as the basis of their law. Shariah, literally meaning a path leading
to water, is figuratively the path trod by all humans to attain God’s grace and reward in the hereafter. In the
Qur’an, God does not consider His major commandments to be unique to the Prophet Muhammad and his
community. Rather, they are universal commandments revealed throughout history. Thus in its widest and most
inclusive sense, the term Shariah refers to the Divine Ordinances, the set of laws ordained by God the Lawgiver
( Shaari’) for all of humankind, as declared in verse 42:13: He [God] has ordained (shara`a) for you of religion
(din) what He commended unto Noah, and that which We have revealed to you (Muhammad), and that which
We commended unto Abraham and Moses and Jesus – to establish religion (an ’aqimu-din) and not to be divided
therein.
The Shariah revealed through the Prophet Muhammad therefore comprises the same essential contents of the
message given by God to the other prophets mentioned in this verse, namely Noah, Abraham, Moses, and Jesus.
In this sense, it is the common denominator of the whole cluster of laws and guidelines that God revealed to at
least these five Messengers. It is that “eternal Divine Law that carries and embodies the Divine Intent for
humankind.” Kamali pointed out that the Shariah by name occurs only once in the Qur’an, in a Meccan sura
(45:18), where the text reads: “Thus have We put you on the right way (shari`atin) of the Command (amr). So
follow it and follow not the whimsical desire (hawa) of those who have no knowledge.” “Because there was no
Shariah in existence at that time,” he clarifies, “this reference to Shariah can be considered a reference to Islam
itself, not to a legal system as such.” Despite that, today we think of religion and law as separate entities, the
fact that the word din in the Qur’an can be translated as both religion and law gives weight to the notion that in
reality these are not two separate entities. When we say that there is only one Shariah, and that it is immutable,
this immutability belongs to this eternal Divine Intent. Muslims use the term Shariah – meaning their shari`ah
– in several ways. In the narrowest sense, Muslims define it as the Divine Intent as crystallized in the rules,
ordinances, prescriptions, and prohibitions revealed in the Qur’an and amplified by the teachings of the Prophet
Muhammad: the Hadith or the Sunnah. As Kamali explained, “When Muslims mention Shariah, we basically
mean all of the ayat al-ahkam [the legislative verses] in the Qur’an – the injunctions – not the history or parables.
These ayat al-ahkam, around 250 in number, are only about four percent of the entire Qur’an; and in the body
of the Hadith, it is said that about 1,200 are ahadith al-ahkam .” Muslims have also used the term Shariah in a
looser sense, where the Shariah refers to everything that is encompassed within the expression “Islamic law.”
This includes all the laws Muslims have lived under throughout history, ranging from laws derived from nonIslamic sources to laws that were subject to differences of opinion and context. In this sense, when we ask
whether the Shariah can evolve we are not asking if the Divine Intent can change. Rather, we are asking whether
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our understanding of the most fundamental principles of the Shariah, which express the unchanging Divine
Intent, can result in different corresponding manifestations based on changing contexts. What results from this
human endeavor to understand the Shariah and translate the Divine Intent into practical law is called fiqh
(jurisprudence), from the Arabic verb faqiha, to understand. Fiqh (jurisprudence) is the science that results from
human exertion of effort (ijtihad) to derive legal rules acquired from four main sources: the Qur’an and the
Sunnah, the primary “closed” and finalized sources, and by consensus and analogical deduction, the secondary
and “open” sources. Subsidiary sources include government legislation and judicial preference (istihsan, the
jurist’s mandate to find what the best interests are in each situation) so long as these do not contradict the
primary “closed” sources.
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6. PILLARS OF ISLAM: SHAHADAH
ُ َُ ُ َ ََْ َ َ ُ
َّ َ َ ِّ
َ ‫َ َ َّ ُ َ ُ َ َ ى‬
ُ ‫ولو ْالع ْلم َقائ ًما ب ْالق ْسط ۖ َل إ َل ىـ َه إل ُه َو ْال َعز ُيز ْال َحك‬
‫ين ِعند الل ِـه‬
‫﴾ ِإن الد‬١٨﴿ ‫يم‬
‫أ‬
‫و‬
‫ة‬
‫ك‬
‫ئ‬
‫َل‬
‫م‬
‫ال‬
‫و‬
‫و‬
‫ه‬
‫ل‬
‫إ‬
‫ه‬
‫شهد اللـه أنه ل إلـ‬
ِ
ِ
ِ
ِ
ِ
ِ
َ َّ
َّ
ُ ْ َ َ َِ ْ ُ َ ْ َ ِ ً ْ َ ِ ُ ْ ْ ُ ُ َ َ ِ َ ْ َ ِ
َ ْ ُ ُ َ َّ َ ِ َ َ ْ ِ َ َ ُ َ ْ ِ ْ
َ
َ
ُ‫الل َـه َشي ــع‬
ْ
‫ات الل ِـه ف ِإن‬
ِ ‫ْ ِاْلسَلم ۖ وما اختلف ال ِذين أوتوا ال ِكتاب ِإل ِمن بع ِد ما جاءهم ال ِعلم بغيا بينهم ۖ ومن يكفر ِبآي‬
ِ
َ
﴾١٩﴿ ‫اب‬
ِ ‫ال ِحس‬
(Surah Ale- Imran 03: 18-19)
TRANSLATION
Allah witnesses that there is no deity except Him, and [so do] the angels and those of knowledge - [that He is]
maintaining [creation] in justice. There is no deity except Him, the Exalted in Might, the Wise.
Indeed, the religion in the sight of Allah is Islam. And those who were given the Scripture did not differ except
after knowledge had come to them - out of jealous animosity between themselves. And whoever disbelieves in
the verses of Allah, then indeed, Allah is swift in [taking] account.
EXPLANATION
Opinions of Abdullah Yusuf Ali (T h e N o b l e Q u r ’ a n)
18. There is no god but He: That is the witness of Allah, His angels, and those endued with knowledge,
standing firm(358)on justice. There is no god but He, the Exalted in Power, the Wise.
358 Allah Himself speaks to us through His revelations (through angels) and through His Creation, for all
Nature glorifies Allah. No thinking mind, if it only judges the matter fairly, can fail to find the same witness
in his own heart and conscience. All this points to the Unity of Allah. His exalted nature, and His wisdom.
19. The Religion before Allah is Islam (submission to His Will): Nor did the People of the Book dissent
therefrom except through envy of each other(359), after knowledge had come to them. But if any deny the
Signs of Allah, Allah is swift in calling to account.
359 Baghyan: through envy, through selfish contumacy or obstinacy, through sheer contrary- mindedness, or
desire to resist or rebel. Cf. 2:90, and 2:213.
My understanding
Tawheed is the established fact of the universe. In these verses Allah says that He himself testifies that there is
no creator except He similarly the angles and the men of knowledge also bear witness that there is no power and
authority except Allah. As no proof is need for the existence of sun, The sun itself is enough proof of its existence,
similarly Allah says that the entity of Allah in itself is a clear proof of His presence. Moreover angles and the
men of knowledge also say the same thing, therefore, there is no doubt that there is only one Creator and
controller of the universe.Islam's monotheistic nature is reflected in the first shahada, which declares belief in
the oneness of God and that he is the only entity truly worthy of worship. The second shahada indicates the
means by which God has offered guidance to human beings. The verse reminds Muslims that they accept not
only the prophecy of Muhammad but also the long line of prophets who preceded him. While the first part is
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seen as a cosmic truth, the second is specific to Islam, as it is understood that members of the older Abrahamic
religions do not view Muhammad as one of their prophets. Shahada is a statement of both ritual and worship.
SHAHADAH
‫سو ُل ٱهلل‬
ُ ‫اَل إِ ٰلها إِ اَل ٱهلل ُم اح امدٌ ار‬
There is no god but God. Muhammad is the messenger of God.
‫اشهدان ال اله اال هللا و اشهد ان محمدا عبده ورسوله‬
I bear witness that there is no god but Allah and I bear witness that Muhammad is his servant and the
messenger
The Shahada means "the testimonial word", it is an Islamic creed declaring belief in the oneness
of God (tawhid) and the acceptance of Muhammad as God's prophet.
In order to become a Muslim one has to pronounce it and believe in it wholeheartedly.
It is the statement of declaration of belief in the Tawheed of Allah which is the dividing line between Imaan
and kufr The Messenger of Allah (S) also said: "The best remembrance of Allah is to say 'laa ilaaha ill Allah' (there is
no deity worthy of worship except Allah)."
The importance of this shahadah:
(a) The call to prayer.
(b) At the beginning of their prayers
(c) During Tashahud.
(d) During times of 'Dhikr', which is before and after prayers, in the
late evening and also in the early mornings.
(e) With this 'Kalima' did Allah send all His Messengers.
(f) About it and its obligations will people be questioned
(g) The first question in the grave will be about this 'Kalima'.
(h) It is the key to Al-Jannah.
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7. . PILLARS OF ISLAM: SALAH
ْ
َ َّ ْ َ
ُ َّ َ ُ َ
َ َ َ ُ ُ
َ ‫َيا َأ ُّي َها َّالذ‬
ْ ‫آم ُنوا إ َذا ُنود َي للص ََلة من َي ْوم ْال ُج ُم َعة َف‬
َ ‫ين‬
‫اس َع ْوا ِإ ىل ِذك ِر الل ِـه َوذ ُروا ال َب ْي َع ذ ى ِلك ْم خ ْْي لك ْم ِإن كنت ْم ت ْعل ُمون‬
ِ
ِ
ِ
ِ
ِ
ُ ْ َ َّ
َ ُ ْ ُ ْ ُ َّ َ َّ ً َ َ َّ
ُ َ ْ َ ِ َْ ْ ْ ُ ِ َ َ ُ ِ َ ِ َ ُ َ َ
ْ َ
ْ‫﴾ َوإ َذا َ َرأوا‬١٠﴿ ‫ون‬
ُ
‫ض وابتغوا ِمن فض ِل الل ِـه واذكروا اللـه ك ِث ْيا لعلكم تف ِلح‬
‫﴾ ف ِإذا ق ِضي ِت‬٩﴿
ِ ‫الصَلة فانت‬
ِ ‫شوا َ ِ ِف اْل ُر‬
ِ
َ
َّ
َّ
َّ
ُ
َ
َ ً َْ َْ َ َ
َ
َ
َ
ُ
ِّ
َ
ْ
َ
َ
َ
ْ
َ
َ
َ
ْ
َ
َ
َ
ِّ
َ
ْ
ْ ْ ‫انف ُّضوا إل ْيها وت َركوك ق ِائ ًما قل ما ِعند الل ِـه خ ْي من اللـهو ومن التجارة واللـه خ ْ ُي الرازق‬
﴾١١﴿ ‫ي‬
‫ِتجارة أو لهوا‬
ِِ
ِ
ِ ِ
ِ
(Surah Al- Jumu’ah 62: 9-11)
TRANSLATION
O you who have believed, when [the adhan] is called for the prayer on the day of Jumu'ah [Friday], then proceed
to the remembrance of Allah and leave trade. That is better for you, if you only knew.
And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and
remember Allah often that you may succeed. But when they saw a transaction or a diversion, [O Muhammad],
they rushed to it and left you standing. Say, "What is with Allah is better than diversion and then a transaction,
and Allah is the best of providers."
EXPLANATION
Opinions of Abdullah Yusuf Ali (T h e N o b l e Q u r ’ a n)
9. O ye who believe! When the call is proclaimed to prayer on Friday (5461) (the Day of Assembly),
hasten earnestly to the Remembrance of Allah, and leave off business (and traffic):(5462) That is best
for you if ye but knew!(5463)
5461 Friday, is primarily the Day of Assembly, the weekly meeting of the Congregation, when we show our
unity by sharing in common public worship, preceded by a Khutbah, in which the Imam (or Leader) reviews
the week's spiritual life of the Community and offers advice and exhortation on holy living. Notice the
gradations of social contact for Muslims if they followed the wise ordinances of their Faith. (1) Each
individual remembers Allah for himself or herself five or more times every day in the home or place of
business, or local mosque, or open air, as the case may be. (2) On Friday in every week there is a local
meeting in the central mosque of each local centre-it may be a village, or town, or ward of a big city. (3) At
the two Ids every year, there is a large local area meeting in one centre. (4) Once at least in a lifetime, where
possible, a Muslim shares in the vast international assemblage of the world, in the centre of Islam, at the
Makkan Pilgrimage. A happy combination of decentralisation and centralisation, of individual liberty and
collective meeting, and contact at various stages or grades. The mechanical part of this ordinance is easy to
carry out. Are we carrying out the more difficult part?-the spirit of unity, brotherhood, mutual consultation,
and collective understanding and action?
5462 The idea behind the Muslim weekly "Day of Assembly" is different from that behind the Jewish Sabbath
(Saturday) or the Christian Sunday. The Jewish Sabbath is primarily a commemoration of Allah's ending His
work and resting on the seventh day (Gen. 2:2; Exod. 20:11): we are taught that Allah needs no rest, nor does
He feel fatigue (2:255). The Jewish command forbids work on that day but says nothing about worship or
prayer (Exod. 20:10); our ordinance lays chief stress on the remembrance of Allah. Jewish formalism went so
far as to kill the spirit of the sabbath, and call forth the protest of Jesus: "the sabbath was made for man, and
not man for the sabbath" (Mark, 2:27). But the Christian Church, although it has changed the day from
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Saturday to Sunday, has inherited the Jewish spirit: witness the Scottish Sabbath; except insofar as it has been
secularized. Our teaching says: 'When the time for Jumu’ah Prayer comes, close your business and answer
the summons loyally and earnestly, meet earnestly, pray, consult and learn by social contact: when the
meeting is over, scatter and go about your business'.
5463 The immediate and temporal worldly gain may be the ultimate and spiritual loss, and vice versa.
10. And when the Prayer is finished, then may ye disperse through the land, and seek of the Bounty of
Allah. and celebrate the Praises of Allah often (and without stint): that ye may prosper.(5464)
5464 Prosperity is not to be measured by wealth or worldly gains. There is a higher prosperity the health of
the mind and the spirit.
11. But when they see some bargain or some amusement, they disperse headlong to it, and leave thee
standing. Say: "The (blessing) from the Presence of Allah is better than any amusement or bargain!
and Allah is the Best to provide (for all needs)."(5465)
5465 Do not be distracted by the craze for amusement or gain. If you lead a righteous and sober life, Allah
will provide for you in all senses, better than any provision you can possibly think of.
My understanding
These verses show the importance of Juma prayer. Once a trade caravan came to Madinah. It was the time of
Juma prayer. Most of the people in the Masjid left the Masjad and rushed towards that caravan. At this time
Allah revealed that it is forbidden to trade. This is the time of prayer and it should be done with full concentration.
However after that trade activities are allowed. Juma is very important for the Muslims and Prophet (saws)
always give too much importance to it. In view of the directions given in these verses and the practical example
of the prophet we should give due importance to this salah.
SALAH
Salah is the 2nd pillar of Islam. It is obligatory upon all Muslim and no one is exempted of this duty.
Five time a day a Muslim has to pray. Salah will be offered as the prophet (saws) used to offer, no other form
of salah or other meanings of salah will be acceptable.
Importance of salah.
Ahadith about Prayer
Ibn Umar (r.a.) narrates: The Messenger of Allah (pbuh) stated the following: “The place of prayer (salah) in
religion is like the place of the head in the body.” (Majmau’l-Awsat, 3:154, (2313.) Imam Tabarani, Mu’jamu’sSaghir)
The Messenger of Allah (pbuh) said, “On the Day of Judgment, a slave will be questioned about his prayers
first. If his prayers are good, his other deeds will be good, too. If his prayers are bad, his other deeds will be bad,
too.” (Tabarani, Targhib)
The following is reported from Jabir Ibn Abdullah (r.a): The Prophet (pbuh) said, “Between faith and unbelief
is abandoning the prayer.” (Muslim, Abu Dawud, Tirmidhi, Ibn Majah, Musnad)
reported from Jabir Ibn Abdullah (r.a): The Prophet (pbuh) said: “The key to Paradise is prayer; the key to
prayer is wudu (ablution).” (Musnad Ahmad)
God Almighty states the following in the chapter of al-Maun: “So woe to the worshippers who are neglectful
of their Prayers.”
The Messenger of Allah (pbuh) said that Allah stated the following in a sacred hadith: “I made it fard for your
ummah to perform five daily prayers. And I made a promise to myself: If someone comes to me by paying
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attention to performing five daily prayers, I will send him to Paradise. I have nothing to say for the one who does
pay attention to prayers.” (Abu Dawud)
Once, the Prophet (pbuh) went out in winter. A lot of leaves were falling off the trees. When he held a branch
of a tree, more leaves started to fall off. The Messenger of Allah (pbuh) said “O Abu Dharr!” I said, “Yes, o
Messenger of Allah!” The Prophet (pbuh) said, “If a Muslim performs prayers in order to please Allah, his sins
will be shed like the leaves of this tree are shed.” (Musnad Ahmad)
Fatima the daughter of the Prophet says, “Prophet (pbuh) said to me, “O Fatima! If you want to meet me in the
hereafter, increase your prostrations (that is, perform prayers more.)” (Musnad Ahmad)
Wudu
Wudu is the key to salah. Wudu is the condition of salah and without it salah cannot be accepted. When one
performs wudu his minor sins are removed. For every salah wudu is compulsory, however if one has wudu he
can perform as many as salah as he can unless something happens which break the wudu. In wudu we wash our
hands upto the elbows, and face and feet and wipe out the head.
Ghusal
Taking bath is called ghusal. There are two types of ghusl, one is obligatory and the other is optional or
voluntary.
Obligatory ghusl
After sex with one’s wife
After wet dream
After menstruation
After the child birth when the bleeding stops
Voluntary Ghusl
Every Friday
Eid ul Fitr and Eid ul Adha
Tayammum
It is symbolic wudu or ghusl. When water is not available or if one is too sick that he cannot use water then it
will be done. It is done with sand or dust. Touch the sand one time and wipe out the face and touch 2nd time and
wipe out the hands with arms
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SECOND TERM
1. THE NATURE OF BELIEF IN AAKHIRAH
Text of the Qura’n (Translation, Assessment of the statement and your own / others’ views)
ُ َ َْ َ َ ََْ َ َ
َُ َْ َ
َُ َْ
َُْْ
ُ ُ ََ
ُ ُ َ َ َْ
ُ ‫ون ْالج َب‬
ُ ‫ون الن‬
َ ‫اس َك ْال َف‬
‫ال‬
‫ك‬
‫ت‬
‫و‬
﴾
٤
﴿
‫وث‬
‫ث‬
‫ب‬
‫م‬
‫ال‬
‫اش‬
‫ر‬
‫ك‬
‫ي‬
‫م‬
‫و‬
‫ي‬
﴾
٣
﴿
‫ة‬
‫ع‬
‫ار‬
‫ق‬
‫ال‬
‫ا‬
‫م‬
‫اك‬
‫ر‬
‫د‬
‫أ‬
‫ا‬
‫م‬
‫و‬
﴾
٢
﴿
‫ة‬
‫ع‬
‫ار‬
‫ق‬
‫ال‬
‫ا‬
‫م‬
﴾
١
﴿
‫ة‬
‫القارع‬
ِ
ِ
ِ ُُ
َ
ُ َ ْ ِْ ْ َ
َ
َ ُ ُّ ُ َ
ُ ُ َ َ ْ َ ْ َ َِ َ
ْ ََُ َ ََ ِ
ْ
ُ
َ
َ
َ
َ
َ
‫﴾ فأمه ه ِاوية‬٨﴿ ‫﴾ وأما من خفت مو ِازينه‬٧﴿ ‫اضية‬
‫كال ِعهن المنف‬
ِ ‫﴾ فهو ِ ِف ِعيشة ر‬٦﴿ ‫﴾ فأما من َ ثقلت مو ِازينه‬٥﴿ ‫وش‬
ْ َ َ ِ َ َ ْ َ َ َِ
َ
َ
﴾١١﴿ ‫﴾ نار ح ِامية‬١٠﴿ ‫﴾ وما أدراك ما ِهيه‬٩﴿
(Surah Al-Qariah 101: 1-11)
TRANSLATION
The Striking Calamity -What is the Striking Calamity?And what can make you know what the Striking
Calamity is?It is the Day when people will be like moths, dispersed,And the mountains will be like wool,
fluffed up.Then as for one whose scales are heavy [with good deeds],He will be in a pleasant life.But as for
one whose scales are light,His refuge will be an abyss.And what can make you know what that is?It is a Fire,
intensely hot.
EXPLANATION
Opinions of Abdullah Yusuf Ali (T h e N o b l e Q u r ’ a n)
1. The (Day) of Noise and Clamour:(6251)
6251 The Day of Noise and Clamour is the Day of Judgement, when the whole of the present order of things
will be overthrown with a tremendous convulsion. Cf. n. 6235 to 99:1, and n. 6096 to 88:1. AJ] our present
landmarks will be lost. It will be a stunning experience to begin with, but it will inaugurate a new world of
true and permanent values, in which every human deed will have its true and just consequences, as if weighed
in the balance. See verses 6-11 below.
2. What is the (Day) of Noise and Clamour?
3. And what will explain to thee what the (Day) of Noise and Clamour is?
4. (It is) a Day whereon men will be like moths scattered about,(6252)
6252 Moths are frail light things. To see them scattered about in a violent storm gives some idea of the
confusion, distress, and helplessness in which men will be at first overwhelmed on the Day of Account. Old
memories will be like a book almost blotted out. New hopes will be vague in a new world just rising on the T
h e N o b l e Q u r ’ a n 461 horizon. But it will be a perfectly just world, and no good action will be lost and
no evil one but will have its compensating value estimated.
5. And the mountains will be like carded wool.(6253)
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6253. The mountains are solid things, which seem as if nothing could move them. But in that tremendous
cataclysm they will be scattered about like flakes of teased or carded wool. This is a metaphor to show that
what we consider very substantial in this life will be as an airy nothing in the spiritual world.
6. Then, he whose balance (of good deeds)(6254) will be (found) heavy,
6254 The Good Deeds will be weighed and appraised. This appraisement will be of the nicest and justest
kind: for it will take into account motives, temptations, provocations, surrounding conditions, antecedents,
subsequent amends, and all possible connected circumstances. Against them, presumably, will be deeds of the
opposite kind, appraised in the same way. If the good predominates, the judgement will be in the man's
favour, and he will be ushered into a life of good pleasure and satisfaction. This will of course be on another
plane.
7. Will be in a life of good pleasure and Satisfaction.(6255)
6255. but perhaps the Bliss is not of the same grade for all men. In every case it is bliss, but bliss suited to the
particular nature of the individual concerned.
8. But he whose balance (of good deeds) will be (found) light,9. Will have his home in a (bottomless) Pit.(6256)
6256 Just as grades of bliss are indicated for the righteous, so apparently we are to understand grades of
punishment suited to the sins of the individual sinners concerned.
10. And what will explain to thee what this is?
11. (It is) a Fire Blazing fiercely!
The nature of belief in Akhirah
•• To explore Muslim teachings about life after death.
•• To understand the nature of judgement, paradise and hell, and how they are seen in the Qur’an.
•• To consider how Muslim teachings about life after death affect the life of a Muslim.
Islam and Akhirah
Belief in life after death is fundamental to Islam. Muslims believe life on earth is only part of human
existence, as it continues after death. Life on earth is our chance to live good lives as Allah intended or to
choose to turn our back on Allah and his laws. Muslims believe that after death, every human will be called
to answer for the way they have lived their life, and that this will affect their afterlife, determining whether
they will be rewarded or punished. Muslims accept belief in Akhirah because it was promised by Allah, and
they believe he never breaks his promises.
Muslims believe that at each person’s death, two angels will visit them and record their good and bad deeds,
to decide whether they are fit to enter paradise. The angels are believed to ask questions such as, ‘Who is
your God?’, ‘What is your religion?’ and ‘Who is your prophet/What do you say about this man?’ How a
person answers these questions will determine their future life in the afterlife alongside how they acted in
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their life on earth. They believe that there will be a Day of Judgement, when there will be a complete
resurrection of the body and all deeds will be judged by llah. Prior to this day, they believe that the souls of
the dead will go to Barzakh, which is understood as a barrier between the physical and spiritual worlds,
where they will wait until the Day of Judgement.
Muslims believe that those who succeed in the test on the Day of Judgement will be rewarded with paradise –
al-Jannah – whilst those who fail will suffer in hell – Jahannam.
What does the Qur’an say?
The Qur’an offers vivid images of life after death. It talks of the end of the world being where stars will
scatter, mountains tumble, oceans boil over and the dead will be raised from their tombs. Good and bad
deeds will be weighed and each person will have to face Allah. Paradise and hell are described in the
Qur’an as physical states, although many Muslims believe that this is symbolic, because eternal life is
beyond human understanding.
Allah says in the Holy Quran
Did you think that We had created you in play and that you would not be
brought back to us? (Qur’an 23:115)
Does man think that We cannot assembly his bones? Nay, We are able to
put together in perfect order the very tips of his fingers. (Qur’an 75:3–4)
Then when the Trumpet is blown, there will be no more relationships
between them that Day, nor will one ask after another.
(Qur’an 23: 101)
Fruits (Delights)….. In Gardens of Felicity….. hones….. a clear-flowing
fountain, Crystal-white, of a taste delicious to those who drink (thereof).
(Qur’an 37:42–46)
Therefore do I warn you of a Fire blazing fiercely; none shall reach it but
those most unfortunate ones Who gave the lie to truth and turn their backs.
But those most devoted to Allah shall be removed far from it. (Qur’an
92:14–17)
Al-Jannah
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Al-Jannah, or paradise, is described in the Qur’an as a wonderful garden. People are thought to return to
their young states and be able to enjoy all the pleasures the garden offers. It talks of flowers, birds and fruit
served by youths and maidens. Reference is made to couches or thrones with soft cushions, and goblets and
dishes made from gold. Paradise is seen as a reward and a place of beauty.
Jahannam
In contrast, Jahannam is a place of hell; of fire, black smoke and boiling water. It is seen as a place of
punishment where those who deserve it face endless pain and torture – a fitting punishment for those who
chose to turn away from Allah.
Allah and judgement
Muslims believe that Allah is not evil and that punishment through Jahannam is not because he is a cruel
tyrant. hey accept that because Allah gave humans free will, some will choose to turn away from him. he fate
of these people is inevitable, as they have used their free will incorrectly to turn away from Allah and must
face the consequences.
How will beliefs about Akhirah affect the life of a Muslim?
Akhirah is such an important belief to Muslims that it is bound to affect their lives. They see their life on earth
as a test from Allah, and obviously want to be rewarded in the afterlife, so this may make them think about
their beliefs, actions and behaviour.
Muslims may:
•• be more aware of their lives – their thoughts, actions and deeds are being watched by llah and recorded by
the angels, so it may make them think more carefully about these
•• realise the importance of asking for forgiveness when they do something wrong, as they know Allah will
also see and hear this
•• be more aware that every action they perform is an act of worship to Allah (ibadah)
•• try to please Allah by performing sacred duties, reading the Qur’an, following Shari’ah law, caring for
those around them, being honest and faithful and working hard.
THE DAY OF JUDGEMENT
Jan,2006 Q.11(A)WHAT IS THE TEACHINGS OF THE QURAN ABOUT DEATH AND
RESURRECTION?
Death in the Holy Quran
“….. The pangs of death will come (and confront you) with the truth, that is what you have been trying to
escape. The trumpet will be blown, that will be day of the threat.(qaf:50:19—20)
1. “Verily , we shall give life to the dead and we record all that they send before and that they leave behind,
and we have taken account of all the things in a clear book (of evidence )” (Qaf:36:12 )
2. “Then how can you reject faith in God, seeing that you were without life and he gave you life? Then he
will cause you to die and will bring you to life again to him will you return.”(Al Baqarah :2:28)
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Resurrection in the Holy Quran
1) “And among his sign is this: thou serest the earth barren and desolate but when we send down rain
to it, it is stirred to life and yields increase. Verily he who gives life to the (dead) earth can surely
give life to the dead. Lo! He has power over all things.” (Al Baqarah 41:39)
2) (Baqarah 36:12) and (2:28)
3) Al-Qaraih--------------first half of the Surah.
B.)What kind of test for the life to come and set out in the Quran? How may Muslim hope to pass them?
Kinds of Test for Life: Allah says:
“And we will surely teat you with something of fear and hunger and a loss of wealth and lives and fruits, but
give good tidings to the patient, who when disaster strikes them ,say :indeed, we belong to Allah, and indeed to
Him we will return”(Al-Baqarah:2:155)
“And know that your properties and your children are but a trial and that Allah has with Him a great reward”
(Al-Anfal: 08:28)
According to these teaching of Quran, the following are the test for life:
1) fear(of loss, life)
2) hunger(of good, economic/financial arises)
3) loss of wealth(robbing, stealing)
4) loss of live(killing, murder, kidnapping)
5) loss of fruits (land become barren)
6) Trial by giving children/ taking away children (e.g. if they disobey their parent and do something
unlawful and illegal.)
How to pass these tests
1. by putting firm faith in the trust of God
2. By being patient for the loss and having hope in the love and mercy of Allah to recover their
loss.
3. Providing good training, skills and pious company to their children so that they will perform
their duties to God
4. By spending wealth and social causes, irrespective of, religious, political and color affiliations.
C) `BELIEVING IN HEAVEN AND HELL MAKES SENSE OF LIVE TODAY` DO YOU AGREE? GIVE
REASON FOR YOUR OPINION.
Belief in Heaven and Hell makes sense:
1. The concept of reward and punishment always boost/ motive a person to do something
2. Since heaven symbolizes the eternal life, secure life, standard life and the abode of everlasting pleasures,
so human being struggle positively to attain it and in contrary in this, Hell is the place of Fire, difficulties,
agonies and hardship, so people like to refrain.
3. Heaven and hell also signify the sense of justice in result of that a believer continues performing the
duties of God.
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Jan 2007Q.10 (A)Outline the teaching of the Quran about the last Judgment.
Ans. Teaching about the last judgment:
Note: check the detail in __ May 2008 (Q.5 (a))
More references can be seen in the following:
· Surah-at-Toor 52:09:10
· Surah-al-Kahf 18:48
· Surah-al-Ambiya 21:104
·
(B) Show how this teaching helps Muslims to Understand:
(i) Life before death;
· Muslims should prepare themselves for hereafter.
· They should exercise the attributes of God e.g. Mercy, Kindness, Love, Forgiveness etc.
· They should do their duties of devotions e.g. Prayers, Sawm, Zakah.
· They should be caring and helpful to others e.g. co-operation in social activities etc.
(ii) Life after death;
It is divided into two:
· Paradise (Jannah) the place of fruits, love, respect, blessings of God, happiness.
Hell (Jahannam) the place of anger, wrath, rods of iron, displeasure of God.
(C) “There is no evidence that life continues after death”. What arguments might be used against
this point of view?
Ans. Evidence of life after death:
Allah says in the Holy Quran:
“And among his signs is this: that you see the earth stilled, but when we send down upon it rain, it quivers and
grows. Indeed, He who has given it life as the Giver of life to the dead. Indeed, He is over all things
competent.” (Fussilat, 41:39)
Allah says in the Holy Quran:
“He says, “Who will give life to bones while they are disintegrated?” Say, He will give them life who
produced them the first time, and he is, of all creation, knowing.”(Yaseen 36:79-80)
“As rain gives life to the dead earth, so the word “Be” of God will give life to dead bodies of human” (Yaseen
36:82)
Al-Barzakh
What is Barzakh? Please explain in details. I would like to know what kind of punishment is there on which
sins?
What is meant by al-Barzakh is the period between a person's death and his resurrection on the Day of
Resurrection. Whoever dies as a Muslim, obeying Allaah, will be in a blessed state, and whoever dies as a
kaafir, disobeying Allaah, will be punished. Allaah says (interpretation of the meaning);
“The Fire, they are exposed to it, morning and afternoon. And on the Day when the Hour will be established (it
will be said to the angels): ‘Cause Fir‘aun’s (Pharaoh) people to enter the severest torment!’” [Ghaafir 40:46]
The punishments vary according to the sins committed. A hadeeth was narrated in Saheeh al-Bukhari which
describes the torments of al-Barzakh which will befall some of those who committed major sins. It was narrated
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that Samurah ibn Jundub (may Allah be pleased with him) said that the Messenger of Allah (peace and blessings
of Allah be upon him) often used to ask his companions, ‘Did any one of you see a dream?’ So dreams would
be described to him by those who Allah willed should speak. One morning, the Prophet (peace and blessings of
Allah be upon him) said:
“Last night, two people came to me (in a dream), and woke me up and said, ‘Let’s go!’ I set out with them, and
we came across a man who was lying down, with another man standing over him, holding a big rock. He threw
the rock at the man's head, smashing it. The rock rolled away, and the one who had thrown it followed it, and
picked it up. By the time he came back to the man, his head had been restored to its former state. Then he (the
one who had thrown the rock) did the same as he had done before. I said to my two companions, ‘Subhaan
Allah! Who are these two persons?’ They said, ‘Move on!’ So we went on, and came to a man who was lying
flat on his back, with another man standing over him, holding an iron hook. He put the hook in the man's mouth
and tore off that side of his face to the back (of his neck), and he tore his nose and his eye from front to back in
a similar manner. Then he turned to the other side of the man's face and did likewise. No sooner had he finished
the second side but the first side was restored to its former state, then he went back and did the same thing again.
I said to my two companions, ‘Subhan Allah! Who are these two persons?’ They said, ‘Move on!’ So we went
on, and came to something like a tannoor (a kind of oven, lined with clay, usually used for baking bread). – I
think the Prophet (peace and blessings of Allah be upon him) said, in that oven there was much noise and voices.
The Prophet (peace and blessings of Allah be upon him) added: - We looked into it and saw naked men
and women. A flame of fire was reaching them from underneath, and when it reached them, they cried out
loudly. I asked them, ‘Who are these?’ They said to me, ‘Move on!’ So we went on and came to a river – I think
he said, red like blood. – In the river there was a man swimming, and on the bank there was a man who had
gathered many stones. Whilst the swimmer was swimming, the man who had gathered the stones approached
him. The swimmer opened his mouth and the man on the bank threw a stone into it, then the swimmer carried
on swimming. Each time he came back, he opened his mouth again, and the man on the bank threw another
stone into his mouth. I said to my two companions, ‘Who are these two persons?’ They said, ‘Move on, move
on!’ We went on and came to a man who had the most repulsive appearance imaginable. Beside him there was
a fire, which he was kindling, and he was running around it. I asked my companions, ‘Who is this man?’ They
said, ‘Move on, move on!’ So we went on until we reached a garden of deep green dense vegetation, with all
kinds of spring colours. In the midst of this garden was a very tall man, whose head I could hardly see because
of his great height. Around him there were children, a great number such as I have never seen. I said to my
companions, ‘who is this man, and who these children are?’ They said, ‘Move on, move on!’ So we went on,
until we came to a huge garden, bigger and better than any I have ever seen. My two companions said to me,
‘Go up.’ So we went up into it, until we reached a city built of gold and silver bricks. We went to the gate and
asked for it to be opened. It was opened and we entered the city, where we found men with one side of their
bodies more handsome than the most handsome person you have ever seen, and the other side uglier than the
ugliest person you have ever seen. My two companions ordered those men to throw themselves into the river.
There was a river flowing through the city, and its water was pure white. The men went and threw themselves
in the river, and came out with the ugliness in their bodies gone, and they were in the best shape. (My two
companions) said to me, ‘This is the Paradise of ‘Aden (the Garden of Eden), and that is your place.’ I looked
up and saw a palace like a white cloud. They said to me, ‘That is your place.’ I said to them, ‘May Allah bless
you both, let me enter it.’ They said, ‘For now you will not enter it, but you shall enter it (one day).’ I said to
them, I have seen many wonders this night. What do all these things mean that I have seen?’ They said: ‘We
will tell you. The first man you came across, whose head was being smashed with the rock, is the man who
studies the Qur’an then he neither recites it nor acts upon it, and he goes to sleep, neglecting the obligatory
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prayers. The man you came across whose mouth, nose and ears were being torn from front to back, is the man
who goes out of his house in the morning and tells a lie that is so serious that it spreads all over the world. The
naked men and women whom you saw in a structure that resembled an oven are the adulterers and adulteresses.
The man you saw swimming in the river with rocks being thrown into his mouth is the one who consumed riba
(usury). The ugly-looking man whom you saw kindling a fire and walking around it was Maalik, the keeper of
Hell. The tall man whom you saw in the garden was Ibrahim, and the children around him were the children
who died (young) in a state of fitrah (natural state of mankind, i.e., Islam).’ – Some of the Muslims asked, ‘O
Messenger of Allah, what about the children of the mushrikeen?’ He said, ‘And the children of the mushrikeen
too.’ – ‘As for the men who were half handsome and half ugly, they were people who had mixed a good deed
with another deed that was bad, but Allah forgave them.’” (narrated by Muslim, no. 6525)
In the following verse the term “Barzakh” is mentioned.
{Until when death approaches one of them (the polytheists), he says, "My Lord! Send me back, so that I may
do good in that which I have left behind!" No! It is but just a word that he speaks; and behind them is a barrier
(barzakh) until the Day when they will be Resurrected.} (Quran 23:99-100)
Literally, “Barzakh” means ‘interval, gap, break, partition, bar, obstruction and isthmus’ (a relatively narrow
strip of land (with water on both sides) connecting two larger land areas).
The following images give us a clear illustration of what the Barzakh actually is.
The technical meaning of Barzakh with respect to the hereafter refers to the transitional stage between one’s
life in this world and the eternal life in the next. Therefore, the “Barzakh” is a transitional stage between two
stages, just like the isthmus – which is a narrow strip of land that forms a transition between two larger areas
of land that are separated by water. We can also liken this transitional period to waiting in the train station,
where we are forced to a halt before continuing on to our destination. Just as the passengers waiting in a train
station know where they are heading, so to do the people in al-Barzakh know where their ultimate destination
concludes. This transitional period will come to an end when the Hour (as-Saa’ah) begins, after which the
people will be raised from their graves and will witness the scenes of the Day of Judgment. Even if a person’s
corpse was not buried in the grave and instead the body was destroyed – for example through being burned or
eaten by wild animals - they will still be in this transitional stage of al-Barzakh.
In al-Barzakh the deceased is granted some faculties, although these will be different in scope and capacity
from the abilities enjoyed by humans in this life. They will be limited in a way that Allah Wills. For example,
when the deceased is buried they can hear the footsteps of those who walk away from their graves after the
burial. The Prophet (peace be upon him) said,
"When a human being is laid in his grave and his companions return, and he even hears their footsteps…”
(Saheeh al-Bukhaari).
Therefore, at the time of burial the believer is aware of the comforting presence of the righteous people
around his grave for a period equal to the time taken to sacrifice a camel and distribute its meat. ‘Amr Ibn al‘Aas (may Allah be pleased with him) said,
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“When you bury me, stay around my grave for the time it would take to sacrifice a camel and distribute its
meat, so that I may be comforted by your presence until I see how I will answer the Messenger of my Lord
(i.e. the angels)” (Saheeh Muslim).
As Muslims we must wholeheartedly believe in this, even if scientifically it has been proven that when a
person dies all of their senses of reason cease to function, including the ability to hear. Nonetheless, we
believe, as Allah (the Almighty) has described Himself:
{To Allâh belongs the dominion of the heavens and the earth and All that is therein, and He is Able to do All
things.} (Al-Maa’idah (5), 120)
Truly, he has All-Ability and is the All-Powerful; therefore, He can do what He wishes and as He wishes,
even if our feeble and limited intellect cannot comprehend it.
***
At this point, in al-Barzakh, Allah (the Almighty) will give the dead body the ability to hear and understand;
this offers us a lesson if we are willing to learn. This lesson is that there will come a time when the very
people who cared about us will leave us behind. Indeed, there will come a time when no-one will be able to
help us except Allah. Those who called upon others (intercessors either living or dead) besides Allah for help
will not be able to seek their help after death, even if they were a Prophet, a Pious Saint or a Friend of Allah
(Walliyy). If only man would listen to Allah’s command:
{… so invoke not anyone along with Allâh.} (Surah al-Jinn (72): 18)
Let’s make a solemn promise to ourselves that we will only call upon the One and Only True Lord alone, who
is the One above the Heavens; the One who hears the cry of even the ants within the darkness of the night.
Delights or hellish terrors
The life in al-Barzakh will either be filled with delights or it will be full of Hellish terrors, anguish, pain and
horror. The very grave that only a few moments ago may have seemed like a mere dark excavation in the
ground will either now be one of the gardens of Paradise or one of the ditches of Hell. The Prophet (peace be
upon him) said,
“When any one of you dies, he is shown his place morning and evening. If he is one of the people of Paradise
then he is one of the people of Paradise, and if he is one of the people of Hell then he is one of the people of
Hell”. (Narrated by al-Bukhaari, Bid’ al-Khalq, 3001; Muslim, al-Jannah wa sifat na’eemihaa, 2866).
It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that a Jewish woman entered upon her and
mentioned the torment of the grave, saying to her, “May Allaah protect you from the torment of the grave!”
‘Aa’ishah asked the Messenger of Allah (peace and blessings of Allah be upon him) about the torment of the
grave and he said,
“Yes, the torment of the grave.”
‘Aa’ishah (may Allah be pleased with her) said:
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“I never saw the Messenger of Allah (peace and blessings of Allah be upon him) pray any prayer after that
but he sought refuge with Allah from the torment of the grave.” (Narrated by al-Bukhari, al-Janaa’iz, 1283;
Muslim, al-Kusoof, 903).
An example of the torment of the grave can be found in the Qur’an, when Allah (Almighty) said about
Pharaoh’s people:
{The fire; they are exposed to it, morning and afternoon, and on the Day when the Hour will be established (it
will be said to the angels): "Cause Fir'aun's (Pharaoh) people to enter the severest torment!"} (Al-Mu’min
(40):46)
Let’s turn to the learned Companion, Ibn ‘Abbas (may Allah be pleased with him) for the explanation of this
verse. He said,
“The souls of the people of Pharaoh and those of their like among the disbelievers are shown the Fire
morning and evening, and they are told, ‘This is your abode.’”
Imaam Ibn Katheer (rahimahullah), the famous commentator of the Qur’aan said:
“This verse is the main basis of the Sunni’s belief in the torment of al-Barzakh (which occurs) in the grave.”
(Tafseer Ibn Katheer, 4/82)
Al-Qurtubi said some of the scholars quoted (the following) as evidence to prove the torment of the grave, the
phrase: “The Fire, they are exposed to it, morning and afternoon.” (Al-Mu’min, 40:46).
A similar view was expressed by Mujaahid, ‘Ikrimah, Muqaatil and Muhammad ibn Ka’b, all of whom said
that this verse is proof of the torment of the grave. (Tafseer al-Qurtubi, 15/319)
These verses and Prophetic Narrations indicate that the torment of the grave is real and that it is ongoing in
the case of some people. Shaykh Ibn ‘Uthaymeen (rahimahullah) said in this regard:
“If a person is a disbeliever (we seek refuge with Allah), then there is no way that the delight will ever reach
him, and his torment will be continuous. If a person was a sinner but he was a believer, then his torment in the
grave will be commensurate with his sin, and perhaps the punishment for his sin will take less time than the
time in al-Barzakh between his death and the onset of the Hour, in which case it will cease.” (al-Sharh alMumti’, vol. 3, p. 253).
For some, the punishment in the grave will not be continuous and it may stop all together. Imaam Ibn alQayyim (rahimahullah) said:
“…the punishment in the grave is of two types:
1. A type which is continuous, apart from what has been narrated in some Prophetic Narrations which say that
it will be reduced during the period between the two blasts of the Trumpet, and then when they are raised
from their graves, when they will say:
“Woe to us! Who has raised us up from our place of sleep.” (Surah Yaa-Seen [36]:52).
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Further evidence that this punishment will be continuous is seen in the (following) verse (interpretation of the
meaning):
“The Fire, they are exposed to it, morning and afternoon” (Al-Mu’min (40):46)
The following Prophetic Narrations indicate this, that although the punishment can be lessened, nevertheless it
will still be continuous.
The hadeeth of Samurah which was narrated by al-Bukhaari, about the dream in which the Prophet (peace and
blessings of Allaah be upon him) saw what was being done to a person who was being punished in the grave
until the Day of Resurrection.
The hadeeth of Ibn ‘Abbaas about the story of the two palm branches, where the Prophet (peace and blessings
of Allaah be upon him) prayed that the punishment (of the people in the two graves) would be reduced as long
as the palm branches did not dry out. So the lessening of the punishment was connected only to the period of
time that the branches remained fresh.
The hadeeth of Abu Hurayrah, when he [the Prophet (peace and blessings of Allaah be upon him)] came to
some people whose heads were being smashed with rocks and every time they were smashed they were then
restored and they have no respite from that.
The story in as-Saheeh of the man who put on two garments and strutted about in an arrogant manner, so
Allaah caused the earth to swallow him up, and he will remain sinking down into it until the Day of
Resurrection.
The hadeeth of al-Baraa’ ibn ‘Aazib (narrated by Ahmad) about the story of the disbeliever for whom a door
to Hell will be opened (in his grave) and he will look upon his place in Hell until the Hour comes. In some
versions it was said that that a hole will be made in his grave and he will feel its distress and smoke until the
Resurrection.
2. The second kind, which will last for a while and then stop.
This is the punishment of some sinners whose sins are not so great. They will be punished in accordance with
their sins, then the punishment will be reduced, just as they will be punished in the fire then the punishment
will end.
The punishment may be stopped by du’aa’, charity, seeking forgiveness or the reward of Hajj – this may reach
the deceased from some of his relatives or others.” (ar-Rooh, p. 89).
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2. BELIEF IN AL-QADR(AL-QADAR)
َ
ْ
َ َ ُ
َ ْ ُ َْ
َ
َ ‫ إل َو َق ْد َك َت‬، ‫ َما م ْن َن ْفس َم ْن ُف ْو َسة‬،‫َما م ْن ُك ْم م ْن َأ َحد‬
" ‫ َو ِإل َوق َد ك ِت َبت ش ِقية أ ْو َس ِع ْيدة‬. ‫ب هللا ۖ َمكانها ِم َن ال َجن ِة َوالن ِار‬
ِ َ
ِ ََ ِ َ
َ
َ َ ُِ ُ ْ َ َ َ َ
ْ ْ َ َ ْ َ َ ََ َ َ َْ ُ َََ َ َ
َ َ
ْ
ُ
ُ
َ
ْ
َ
َ
َ ‫ال فق‬
َ ‫ق‬
َ
َ
ُ
‫ فسي ِص ْي ِ َإل‬، ‫ وندع العمل ۖ؟ َ فقال " من كان ِمن أه ِل السعاد ِة‬،‫هللا ! أف َل نمكث عل ِكت ِابنا‬
‫ يا رسول‬: ‫ال رجل‬
ِ
َ
َ َ ْ َ َ
ْ
َ َ
َ ‫ال " ا ْع َم ُل ْوا َف ُكل ُم‬
َ ‫ َف َس َيص ْي ُۖإلى َع َمل أ ْهل ۖالش َق َاوة " َف َق‬، ‫ان م ْن أ ْهل الش َق َاوة‬
َ ‫َع‬
.
‫ أما‬. ‫ش‬
‫ي‬
‫ك‬
‫ن‬
‫م‬
‫و‬
‫ة‬
‫اد‬
‫ع‬
‫الس‬
‫ل‬
‫ه‬
‫أ‬
‫ل‬
‫م‬
ِ
ْ
ِ
ِ
ِ
ِ
ِ
ِ
ِ
ِ
ِ
ِ
ِ
ََ َ َ ُ
َ
َ
َ ُّ ُ َ َ
َ ُ َُ َ َ
َْ
َْ َ
َْ
َْ
َ
‫ ثم ق َرأ فأما َم ْن أ ْع َط‬. " ‫يش ْون ِل َع َم ِل أه ِل الشق َاو ِة‬
‫ ََوأما أه ُل الشقاو ِة في‬. ‫ش ْون ِل َع َم ِل أهل ِۖالس َعاد ِة‬
‫أه ُل السعاد ِة فيي‬
ْ ‫شى* َوأما َم ْن َبخ َل َو‬
َ ْ ‫ش ُه ِل ْل ُع‬
ُ ِّ ‫اس َت ْغ َْث* َو َكذ َب ب ْال ُح ْس َْث* َف َس ُني‬
َ ْ ‫ش ُه ِل ْل ُي‬
ُ ِّ ‫َوات َق* َو َصد َق ب ْال ُح ْس َْث* َف َس َني‬
‫ الليل‬/ 92 [ ‫شى‬
ِ
ِ
ِ
ِ
ِ
] 10 - 5 /
References
1.
Saheeh Bukhari, Hadeeth No: 1362, 4948, 4949.
2.
Jame Tirmazi , Hadeeth No. 3344
TRANSLATION
[The Prophet said], "There is none among you, and not a created soul, but has place either in Paradise or in Hell
assigned for him and it is also determined for him whether he will be among the blessed or wretched." A man
said, "O Allah's Apostle! Should we not depend on what has been written for us and leave the deeds as whoever
amongst us is blessed will do the deeds of a blessed person and whoever amongst us will be wretched, will do
the deeds of a wretched person?" The Prophet said, "The good deeds are made easy for the blessed, and bad
deeds are made easy for the wretched." Then he recited the Verses: -- "As for him who gives (in charity) and is
Allah-fearing And believes in the Best reward from Allah (Surah 92:5-10)
EXPLANATION
Opinions of Abdullah Yusuf Ali (T h e N o b l e Q u r ’ a n)
5. So he who gives (in charity) and fears ((Allah)),
6. And (in all sincerity) testifies to the Best,-(6163)
6163 The good are distinguished here by three signs: (1) large-hearted sacrifices for Allah and men: (2) fear
of Allah, which shows itself in righteous conduct, for Taqwa (see n. 26 to 2:2) includes just action as well as a
mental state: and (3) truth and sincerity in recognising and supporting all that is morally beautiful, for Husn is
the good as well as the beautiful.
7. We will indeed make smooth for him the path to Bliss.(6164)
6164 So far from there being any hardship in a good life, the righteous will enjoy their life more and more,
and Allah will make their path smoother and smoother until they reach eventual Bliss.
8. But he who is a greedy miser and thinks himself selfsufficient,
9. And gives the lie to the Best,-(6165)
6165 The evil are distinguished here by three signs: (1) selfish greed and denial of other people's rights; (2)
arrogance and self-sufficiency (96:6-7); and (3) knowingly dishonouring Truth out of spite, or seeing ugliness
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where there is beauty. Such men's downward progress gathers momentum as they go, and their end can be
nothing but Misery. Where will be their boasted wealth and possessions, or their self-confidence?
10. We will indeed make smooth for him the path to Misery;
Al-Qadr: predestination
What is al-Qadr and why is it important?
Al-Qadr is the Islamic idea of predestination, the idea that Allah has control over everything and knows
everything that will come to pass before it happens. Some Muslims believe that Allah has written down
everything that has happened and will happen. They do not believe that a person’s actions will occur because
Allah has decided it, but that he already knows and has recorded what choices they will make with their free
will. It is one of the Six Beliefs for Sunni Muslims. They believe that although Allah gave humans free will,
He is omnipotent (all-powerful) and omniscient (all-knowing), and controls the destiny of every person.
Muslims accept that nothing happens unless it is the will of Allah and they often use the words ‘In sha Allah’
(‘If Allah is willing’) to show that they submit to this. Belief in predestination is based on four things:
Allah’s knowledge of everything that has been and will be, the idea that Allah has recorded these, that
everything that does happen is willed by Allah and finally that Allah is the creator of everything. Some
people may raise questions about the apparent conflict between some of these ideas because Muslims also
accept that Allah gave humans free will and to be involved in the world would mean Allah was violating this
idea. Although Allah does not want people to make the wrong decisions, he accepts that sometimes this is
what needs to happen in order for humans to have free will – without free will they cannot completely and
willingly submit to Allah. Muslims believe that although Allah is aware of what is going to happen, he
cannot interfere. This is because Muslims also accept that Allah gave humans free will and to be involved in
the world would mean Allah was violating this idea. Although Allah does not want people to make the
wrong decisions, he accepts that sometimes this is what needs to happen in order for humans to have free
will – without free will they cannot completely and willingly submit to Allah.
Al-Qadr and human freedom
Muslims accept the teaching of al-Qadr, but it may be more difficult for others to understand why, if Allah is
controlling everything that happens and knows what will happen, he doesn’t prevent bad things from taking
place. Islam holds that Allah gave humans free will when he created them. This means that humans have
choices and can decide what to do in any given situation. Therefore humans are responsible for their own sins,
as they have decided what action to take.
Muslims believe that Allah knows every human so well that he knows what they will choose before they
make the decision for themselves. They accept that every human has a purpose given to them by Allah and
they can choose to go along with this divine purpose or reject it and turn away from Allah. Muslims believe
that on the Day of Judgement, all mankind will be destroyed and then brought back to life to be judged by
Allah. They are accountable for their own actions and Allah judges whether they should be punished or
rewarded. Although Allah knows the choices they made, the human beings were still free to choose otherwise.
In this way, there is no contradiction between the ideas of al-Qadr and human freedom.
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What are the implications for belief in al-Qadr for Muslims today?
Muslims live in the knowledge of al-Qadr. It helps them make sense of the world around them – if Allah
knows everything and has control of all things that happen it must mean that events happen for a reason.
Belief in al-Qadr affects their lives because:
•• they want to be rewarded rather than punished after death, so they try to live in the way Allah wants
•• they try to follow the duties given to them by Allah
•• they try to help others as this is what the Qur’an and Muhammad’s example teach them to do
•• they try to constantly be aware of their thoughts, actions and deeds to ensure they are living by the rules
of Allah.
References of authority
Nor can a soul die except by Allah’s leave.
(Qur’an 3:145)
Ali narrated that one day Muhammad was sitting with a wooden stick in his hand with which he was
scratching the ground. He raised his head and said, ‘There is none of you, but has his place assigned
either in the Fire or in Paradise.’ They (the Companions) enquired, ‘O Allah’s Messenger! Why
should we carry on doing good deeds, shall we depend (on Qadr) and give up work?’ Muhammad
said: ‘No, carry on doing good deeds, for everyone will find it easy (to do) such deeds that will lead
him towards that for which he has been created.’ then he recited the verse: ‘As for him who gives (in
charity) and keeps his duty to Allah and fears Him, and believes in al-Husna, We will make smooth
for him the path of Ease (goodness)’.
(Qur’an (Surah al-Lail) 92:5-7)
Al-Qadr (Qadar) in Islam
What is the meaning of belief in al-Qadar (the divine will and decree)?
Qadar means that Allah has decreed everything that happens in the universe according to His prior knowledge
and the dictates of His wisdom.
Belief in al-Qadar includes four things:
1 – The belief that Allah knows all things, in general and in detail, from eternity to eternity, whether that has to
do with His actions or the actions of His slaves.
2 – The belief that Allah has written that in al-Lawh al-Mahfooz (the Book of Decrees).
Concerning these two matters Allah says (interpretation of the meaning):
“Know you not that Allah knows all that is in the heaven and on the earth? Verily, it is (all) in the Book
(Al-Lawh Al-Mahfooz).Verily,that is easy for Allah”[al-Hajj 22:70]
In Saheeh Muslim (2653) it is narrated that ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him)
said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “Allah wrote down the
decrees of creation fifty thousand years before He created the heavens and the earth.”
And the Prophet (peace and blessings of Allah be upon him) said: “The first thing that Allah created was the
Pen, and He said to it, ‘Write!’ It said, ‘O Lord, what should I write?’ He said: ‘Write down the decrees of all
things until the Hour begins.” Narrated by Abu Dawood, 4700; classed as saheeh by al-Albaani in Saheeh Abi
Dawood.
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3 – The belief that whatever happens only happens by the will of Allaah – whether that has to do with His
actions or the actions of created beings.
Allah says concerning His actions (interpretation of the meaning):
“And your Lord creates whatsoever He wills and chooses” [al-Qasas 28:68]
“and Allah does what He wills” [Ibraaheem 14:27]
“He it is Who shapes you in the wombs as He wills” [Aal ‘Imraan 3:6]
And He says concerning the actions of created beings (interpretation of the meaning):
“Had Allah willed, indeed He would have given them power over you, and they would have fought you”
[al-Nisa’ 4:90]
“If your Lord had so willed, they would not have done it” [al-An’aam 6:112]
All events, actions and happenings occur only by the will of Allah. Whatever Allah wills happens, and whatever
He does not will does not happen.
4 – The belief that all things that happen are created by Allah in their essence, their attributes and their
movements.
Allah says (interpretation of the meaning):
“Allah is the Creator of all things, and He is the Wakeel (Trustee, Disposer of affairs, Guardian) over all
things”
[al-Zumar 39:62]
“He has created everything, and has measured it exactly according to its due measurements”
[al-Furqaan 25:2]
And Allaah tells us that the Prophet of Allah Ibraaheem (peace and blessings of Allah be upon him) said to his
people:
“While Allah has created you and what you make” [al-Saaffaat 38:96 – interpretation of the meaning]
If a person believes in all these things then he believes correctly in the divine will and decree (al-qadar).
Belief in al-Qadar as we have described it above does not contradict the idea that a person has free will with
regard to actions in which he has free choice. He can choose whether to or not to do things that he is able to do
of acts of worship or sinful actions. Shariah and real life both indicate that people have this will.
With regard to Shariah, Allah says concerning man's will (interpretation of the meaning):
“That is (without doubt) the True Day. So, whosoever wills, let him seek a place with (or a way to) His Lord
(by obeying Him in this worldly life)!”
[al-Naba’ 78:39]
“so go to your tilth, when or how you will”
[al-Baqarah 2:223]
And He says concerning man’s ability (interpretation of the meaning):
“So keep your duty to Allah and fear Him as much as you can”
[al-Taghaabun 64:16]
“Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is
punished for that (evil) which he has earned”
[al-Baqarah 2:286]
These verses confirm that man has a will and the ability to do what he wants and not to do what he does not
want.
With regard to real life, everyone knows that he has a will and the ability to do what he wants and not to do
what he does not want. And he can distinguish between the things that happen when he wants them to, such as
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walking, and those that happen without him wanting them to, such as shivering. But the will and ability of man
are subject to the will and decree of Allah, because Allah says (interpretation of the meaning):
“To whomsoever among you who wills to walk straight.
And you cannot will unless (it be) that Allah wills the Lord of the ‘Aalameen (mankind, jinn and all that
exists)”
[al-Takweer 81:28-29]
But the entire universe is the dominion of Allah, and nothing can happen in His dominion without His
knowledge and will.
Literal Meanings of `Qadha’ and `Qadar’
In Arabic the words ‘qadha’ and ‘qadar’ are used for fate and destiny. The word, ‘qadha’ means to decide; to
settle; to judge. A ‘qadhi’ (judge) is called so because he decides judicially between the litigants. In the
Qur’an this word has been used frequently with reference to both man and Allah. It has been used in the sense
of giving a final verdict and taking a decisive action.
The word, ‘qadr’ means to measure; to assess; and to determine. It also has been used in the Qur'an
frequently.
The events of the world are said to be dividedly decided because they take place within the Knowledge of
Allah and are subject to His Will. They are said to the divinely determined because their time, place and
nature are determined in accordance with a system fixed by Allah.
We skip over the questions raised and the terminology used in this connection by the scholastic theologians
for what they have dwelt on mostly relates to such questions as Allah’s Knowledge and its degrees.
The only question which we may take up in the course of our present study is that the events taking place in
the world may be looked at from three angles. Either we may say that they have no past. In other words, an
event which takes place at any time is not related to anything preceding it, nor does its existence depend on
anything prior to it. Its temporal and spatial characteristics and its scope and extent were not determined in the
past.
If this hypothesis is accepted, there is no meaning of destiny. According to this theory the destiny of a thing is
not predetermined at the stage of the existence of another thing preceding it, for there is no existential link
between the two. If we accept this view, we will have to deny the principle of causation totally and will have
to explain unscientifically all events as mere accidents.
However the principle of causation and the existence of an essential link between various events are fact,
which are undeniable. Everything acquires its inevitability and its existential characteristics from some other
thing or things preceding it. The principle of causation is in a way the basis of all human knowledge.
Another possibility is that we should maintain that every event has a cause, but deny that every cause
necessitates a particular effect and that every effect can emanate only from a particular cause. In this case we
can believe that the whole universe has not more than one cause and agent and that is Allah. All existing
things and all events emanate from Him directly. His Will attaches to every event separately. His Will and
Knowledge of everything is independent of His Will and Knowledge of any other thing.
In this case we can say that there is no agent except Allah. He knows from eternity that such and such event
will take place at such and such time, and that event must perforce come into existence at that particular
moment. No other factor affects the existence of that event. Human deeds and acts also being a kind of event,
emanate direct from the Will and Knowledge of Allah. The human will and power are only a facade or a mere
illusion, and not actually effective in bringing about any event.
This is true predestinarianism that is the view which if held by a person or a nation, will certainly lead them to
ruination.
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This view, besides the practical and social evils which it entails is logically absurd. There is no doubt that it
does not stand to reason. The system of causation or the connection of causes and effects is undeniable. Not
only physical sciences and perceptual and experimental observations prove the existence of a system of causes
and effects, but also there are very strong philosophical arguments in support of it. The Holy Qur’an also
endorses the doctrine of causation.
According to the third view, all the events in the world are governed by a system of causation. Every event
acquires its inevitability and its existential characteristics from the causes proceeding to it. There exists an
unbreakable link between the past, the present and the future, that is between every phenomenon and its
preceding causes.
According to this view the destiny of everything in existence is in the hands of some other thing which is its
cause, which has necessitated it and has made it inevitable. It is the case which determines the existential
characteristics of its effect. Every cause in its turn is the effect of another cause. And so on.
The acceptance of the general principle of causation means the acceptance of the view that every event
acquires its inevitability and its characteristics of shape, size and quality from its cause or causes. It makes no
difference whether we believe or not in a religion and the First Cause, that is the source of every
determination.
If this view is upheld then as far as the question of destiny is concerned, there will be no difference between a
theist and an atheist. The belief in destiny is corollary of the belief in the principle of causation. The only
difference is that an atheist looks at the question from material angle only. He believes that the destiny of
everything in existence is determined by the causes are not conscious of the work they do. On the other hand,
a theist maintains that at the long end of the chain there are certain causes which are conscious of their work
and their own characteristics. The theists call such causes the ‘Book’, the ‘Tablet’ and the ‘Pen’, whereas the
materialistic school has nothing worthy of these names.
Predestination
From the foregoing discussion it is clear that a belief in fate and destiny and that every event, including
human deeds and acts, is determined by Divine decrees, does not necessarily mean predestination. It would
have certainly meant so, had we believed that man and his will have no role in this respect. As hinted earlier,
the Divine Being does not influence the events of the world direct. That is absolutely impossible. He
necessitates the existence of a thing through its particular causes only. That everything is decreed by Allah
simply means that the system of causation is subject to His Will and Knowledge. As already pointed out, the
acceptance of the principle of causation implies that the destiny of everything in existence depended on the
causes preceding it. It does not matter whether we believe that the system of causation emanates from the
Divine Will or presume that it exists independently, for its independence or dependence does not in any way
affect human destiny.
It is foolish to hold that the doctrine of predestination has any relation to the belief in fate and destiny, or to
criticize this belief on that account.
There is absolutely no such thing as destiny if it means the denial of an inevitable connection between the
causes and their effects. It will amount to the denial of human liberty and volition. In theology very strong and
convincing arguments have been advanced to prove the baselessness of such an idea.
But if destiny means a link of inevitability between an event and its causes, then its existence is an undeniable
fact. Anyhow, it should be remembered that the belief in destiny is not peculiar to the theists. Every school of
thought which believes in the general system of causation has to accept the existence of this link of
inevitability. The only difference is that the theists hold that the chain of causes at a dimension other than that
of time or place ends at the Essential Being, Who is self-existent. Thus all inevitabilities and determinations
stop at a particular point.
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Anyhow, this difference neither proves nor disproves the doctrine of predestination.
The Holy Qur’an and Free Will
The Holy Qur’an states this issue directly and proves the free will of human beings and there are hundreds of
verses which talk about free will.
All of the verses which relate to commanding virtue and preventing vice are all proof of the free will of
human beings because if a person was destined to do so, commanding them to do so would make no sense.
All of the verses which speak of blame and reproach against the evil doers and praise for the good doers are
proof of free will because if one was destined to do whatever one did, blame or praise would make no sense.
All of the verses which speak about the questioning on the Day of Judgement and the Judgement in that Court
and then the rewards and punishments and heaven and hell are proof of free will because if one was to assume
that everything was predestined then questioning, judging, rewards and punishments would all be oppressive.
Some explicit verses of the Qur’an which say that a human being is responsible for his or her deeds are:
“Every soul will be (held) in pledge for its deeds.” (Surah Muddathir, 74: 38).
“(Yet) in each individual in pledge for his deeds.” (Surah At-Tur, 52: 21).
“We showed him the Way: whether he be grateful or ungrateful (rests on his will).” (Surah Al-Insaan,
76:3).
“But you will not except as God wills…” (Surah Al-Insaan, 76:30).
Guidance and Error are in God’s Hands
1. Means of Guidance
A traveller has an address in his hand. He meets you and asks you to help him find the address. You have two
choices before you:
First, to go with him and complete your good deed by a accompanying him to his destination and then say
goodbye and leave him.
Second, indicate with your hand and giving various signs guide him towards his destination.
It is evident that in both cases, you have guided him towards his destination but there is a difference between
these two; the second one is just telling which way to go and the first, is taking one to one’s destination. The
Holy Qur’an and Traditions of Islam mention both ways.
On the other hand, sometimes guidance only has a legal quality to it, i.e., formed by means of laws and rules.
Whereas, sometimes it has an instinctive quality, i.e., by means of facilities provided by creation like the
guidance of an embryo to becoming a complete human being and both of these ways are mentioned in the
Holy Qur’an and the Traditions. By clarifying the means of guidance (and, naturally, the point opposite it,
leading astray or error), we return to the main discussion.
We read in many of the verses of the Holy Qur’an that guidance and leading astray is God’s work.
Doubtlessly, the ‘indication of the way’ comes from God. Why? Because He sent the Prophet and sent a
heavenly Book to show people the way.
But ‘reaching the goal’ through coercion or force clearly does not agree with free will and choice. However,
because all power and strength which is necessary to reach one’s goal is given to us by God and it is He Who
gives us success upon this way, this sense of guidance is also from God. That is, preparation of the equipment
and the preliminaries and providing them is at the disposal of humanity.
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2. The Question of God’s Guidance
Now, an important question arises and that is that we read in many verses of the Holy Quran:
“God guides whom He wills and misleads whom He wills.” (Surah Ibrahim, 14: 4).
Some people, without considering other verses of the Holy Qur’an, and the interpretation which one verse has
relative to others, immediately, upon seeing this verse, object and say, “If God guides whom He will and
misleads whom He wills, what are we supposed to do in the middle?”
The important point is that the verses of the Holy Qur’an must always be studied in relation to each other in
order to understand them in truth. Here we will recall several other verses about guidance and leading astray
so that you can study them in relation to the above verse:
“God will establish in strength those who believe, with the Word that stands firm in this world and in the
hereafter; but God will leave, to stray, those who do wrong: God does what He wills” (Surah Ibrahim,
14:27).
“Thus does God leave to stray such as transgress and live in doubt.” (Surah Al-Mu’min, 40:34).
“And those who strive in our (Cause), We will certainly guide them to Our paths: for verily God is with
those who do right.” (Surah Al-Ankabut, 29: 69).
As we see, God’s will is not inexplicable. He neither gives the success of guidance to a person nor does He
deny a person success. Those who undertake the jihad upon God’s Way, war with their difficulties and show
strength and firmness of purpose, have been promised guidance and this is justice.
But those who create oppression and suppression and those who take steps towards extravagance, doubt,
injustice and causing temptation in hearts, God takes away their possibility of guidance. Their hearts, as a
result of these deeds, are darkened and they will not be able to succeed in reaching the station of wellbeing.
This is how the Creator leaves the results of our deeds in our own hands and this is justice.
God’s Knowledge
The last point which we feel should be mentioned here in the discussion of predestination and free will is the
excuse used by some fatalists as knowledge of the eternal of God.
They say, “Does God know that so and so at such and such an hour on such and such a day will kill someone
or will drink an alcoholic beverage?”
If we say, “He does not know,” we have denied God’s knowledge. And if we say, “Yes, that person must do
this, otherwise God’s knowledge will be imperfect,” then, in order to preserve God’s knowledge, a person is
obliged to sin and obey God!
But the fact is, this excuse was fabricated in order to cover over the sins they wanted to commit but they have
forgotten the fact that we say that God knew from eternity whether we would be inclined towards free will
and choice and will obey or sin. That is, our will or choice was also part of God’s knowledge. Thus, if we are
obliged to sin, God’s knowledge will become ignorant.
Allow us to put forth some questions on this point to clarify them. Assume that a teacher knows that a lazy
student will fail at the end of the year and the teacher is one hundred percent sure of this fact because of years
of experience as a teacher.
When the student fails, can the student take the teacher to task and say: “Your knowledge and what you
foresaw caused me to fail.”?
Or, let us assume that there is a sinless and pure person and he knew of a murder which would take place on
such and such a day and interferes to prevent it, does the knowledge of this pure person take away the
responsibility of the criminal, obliging the criminal to commit the crime?
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Or, assume that a new machine has been invented which can predict the occurrence of an event several hours
before it happens and it can say that so and so at such and such an hour in such and such a place will commit
such and such an act. Does this oblige that person to do this?
In summary, God’s knowledge never obliges anyone to do anything.
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Suffering and Evil in Islam
What is evil and suffering?
Evil
•
•
Evil is a cause of human suffering. There are two types of evil:
moral evil - the acts of humans which are considered to be morally wrong
natural evil - natural disasters, such as earthquakes or tsunamis
These two types of evil can work together, e.g, human evil can make natural evil worse. If natural evil, eg a
drought brought on by lack of rainfall, causes crops to fail, the policies of a government can make the food
shortages for the poorest people worse (moral evil).
•
Religions differ in what they teach about the origins of evil:
Some consider it to have been present in the world from the beginning as the work of evil forces.
Some believe it is part of God's creation which may have a purpose that humans cannot understand.
• Some consider it to be the outcome of ignorance and to have no beginning.
•
Most religions teach that moral evil should be opposed. Attempts should be made to minimize the impact
of natural evil.
Suffering
Suffering is the bearing or undergoing of pain or distress.
Most people experience suffering at some time in their life. Religions attempt to explain suffering, help
people to cope with it and learn from it. For some religious people, the fact that people suffer can raise
difficult questions about why God allows this to happen.
Some people say that God allows humans to make decisions for themselves and that suffering is caused by the
choices that people make.
Questions raised by the existence of evil and suffering in the world
•
What does the presence of evil and suffering say about God's love, power and purpose?
•
Is there a purpose to suffering?
•
•
Is suffering the price humans pay for free will?
How do different religions respond to evil and suffering?
•
How do individuals respond to evil and suffering?
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What does Islam say about the origin of evil?
The Qurʾan teaches that evil originates from the refusal of Shaytan, also called Iblis, to bow down
to Adam when ordered to by Allah. For his disobedience Iblis was cast out of Heaven by Allah, and he vowed
that in revenge he would spend eternity trying to tempt humans to do evil.
'O Iblis! What is your reason for not being among those who prostrated themselves?' Iblis said: 'I am not one
to prostrate myself to man, whom Thou didst create from sounding clay, from mud moulded into shape.' Allah
said, 'Then get thee out from here; for thou are rejected, accursed. And the curse shall be on thee till the Day of
Judgement'.
Al-Hijr, 15:28
What does Islam teach about evil and suffering?
Islam teaches that a knowledge of right and wrong is intrinsic to human nature. Muslim teachings say that
individuals should know, without having to be informed, which actions are evil and will contribute to the
suffering of others, and which actions are good. This inner sense of right and wrong is called fitrah.
In The Last Sermon (or Farewell Speech), the Prophet Muhammad warned Muslims about Shaytan:
Beware of Shaytan, he is desperate to divert you from the worship of Allah, so beware of him in matters of
religion.
The Last Sermon or Farewell Speech of the Prophet
Most Muslims believe they have free will in the sense that they are responsible for everything they do in a
particular situation. They must choose between right, using the guidance of Allah, and wrong, following the
temptations of the Devil. However, most Muslims do not believe they have absolute free will, as Allah can
intervene in their lives at any moment.
Many Muslims believe that suffering can be caused by the selfishness and evil of human beings which leads
to bad decisions. They can overcome suffering in their own lives and help to ease the suffering of others by
following Allah's path. This path is set out in the Qur'an and in the Sunnah.
How do Muslims respond to evil and suffering?
Many Muslims believe they are only on this earth for a short time, and this life is a test from Allah where they
must endure evil and suffering as preparation for Paradise.
In the Qur'an Allah says that he will forgive anyone who sincerely repents, just as he forgave Adam and
Eve when they were tempted by Shaytan and ate the forbidden fruit:
If, as is sure, there comes to you guidance from Me, whosoever follows My guidance, on them shall be no fear,
nor shall they grieve. Al-Baqarah, 2:38
This quotation from the Qur'an shows how Adam and all his descendants are expected to follow Allah's
guidance, and they have the ability to do this by relying on fitrah. If they do this they will have nothing to
fear in the afterlife.
Muslims are also expected to follow Allah's example of justice, mercy and forgiveness in their treatment of
other people:
Hold to forgiveness; command what is right; but turn away from the ignorant. Al-A’raf, 7:199
Therefore, Muslims believe that when they see people who are suffering, they should treat them with mercy.
When they see evil actions, they should ensure that justice is done.
Since they believe that Allah is in overall control, Muslims often try to see a purpose in suffering. They
sometimes understand it as Allah's way of educating them, or as retribution for a wrong they have committed,
or as a test. If they respond with patience and remain firm in their faith, they will have increased reward in the
afterlife. For some Muslims, the test of suffering is perceived as a blessing.
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Explain viewpoints of different religions on evil and suffering
Buddhism Most Buddhists believe that all life is suffering and that this is caused by human desire and
selfishness. People are too attached to worldly possessions and that this makes them greedy. Buddhists think
that we want things in order to give us pleasure, but this pleasure never lasts or satisfies and we are unfulfilled
and this leads to suffering and bad karma. Most Buddhists believe that evil and suffering will only end when
people realise that the world is an illusion and that worldly possessions cannot bring happiness. The
Dhammapada says: ‘By oneself the evil is done, and it is oneself who suffer
Hinduism Most Hindus believe that suffering is a kind of punishment or consequence for wrong actions done
in a previous life. The law of karma says that every action, good and bad, has consequences. They believe
suffering is not sent by God, but happens because of the law of karma – as we do good things, more good
happens and as we do bad things, more bad happens. For most Hindus, evil and suffering are the result of the
way people behave and the way avoid more suffering is to lead a good and charitable life.
Christianity Some Christians believe that evil and suffering comes from that fact that humanity has rejected
God’s love as shown in the story of Adam and Eve in the Bible. Suffering is not a punishment from God, but
simply the result of rejecting his love and protection. Other Christians believe that evil and suffering is a test
from God and that God allows believers to go through difficult times so that people can develop as good
people. Some Christians think that God gives everyone free will and moral evil is the result of humans
choosing to do bad things
Islam Islam means ‘submission’ and many Muslims believe that suffering is a test set by God. They believe
that suffering and enduring pain enables them to submit to the will of God. Suffering helps people to become
closer to God and kinder to one another and increases their rewards in Paradise. Some Muslims believe that
suffering comes from Satan and the forces of evil in the spirit world. God allows them to act in this way to test
the faith and courage of believers. For most Muslims, suffering is part of what it means to be a human being.
Why Does Allah Allow Suffering and Evil in the World?
“Indeed Allah is All-Powerful (Al-`Aziz) and He is able to do all things (`ala kull sha’in qadir). The Qur’an
has mentioned this hundreds of times. It is also mentioned in the Qur’an that Allah is the Creator and He is the
Best Creator.“Glory be to Allah, the best Creator.”(Al-Mu’minun:14)
But then the question comes why do pain and sufferings exist in the world. We find sickness, old age and
death. We see things that are ugly, people who are insane and foolish. There are storms, earthquakes, floods,
draught and famine. We also see people commit sins, show disloyalty, unfaithfulness, greed and insincerity.
We see people commit rapes, murders; they fight and make wars. We know all these and many more
problems. There are evils caused by human beings and there are natural disasters. There are suffering for
individuals and there are those that involve a large number of people.
But we also know that this is not the whole story. Besides all these negative things, we also see beauty, health,
prosperity, life, birth, wisdom, intelligence, growth and progress. We also see goodness among people, faith,
sincerity, charity, love and the spirit of sacrifice. We also see a lot of virtue and piety. It is wrong to see one
side of the coin and not to see the other side. Any philosophy that concentrates on one aspect of the creation
and denies or ignores the other side is partially true and partial truths are no truth at all.
It is also the fact that the element of good is more in the creation than the element of evil. We all see that there
are more people who are healthy than those who are sick. There are more that eat well than those who starve.
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There are more that lead decent life than those who commit crimes. Goodness is the rule and evil is the
exception. Virtue is the norm and sin is the aberration. Generally trees bear fruits, the flowers bloom, the
winds move smoothly.
But then the question is why does Allah allow these exceptions to the rules?
Let us ask this question to understand Allah’s ways in His creation. The Qur’an tells us that good, evil and
whatever happens in this world happens by Allah’s Will (mashi’at Allah). Only Allah knows fully His Will.
We finite beings cannot grasp fully His infinite Will and Wisdom. He runs His universe the way He deems fit.
The Qur’an tells us that Allah is Wise and everything that Allah does is right, just, good and fair. We must
submit and surrender to His Will. The Qur’an has not given us all the details about Allah’s Will, but it has
enlightened us with the guidance that is useful and sufficient for us. There are several points that we should
keep in our mind to understand this issue:
1. First of all, Allah did not make this world a permanent world. This is a temporary world and everything
here has a time limit. When its times comes it will die, come to an end and finish. Neither the good things of
this world are forever, nor the bad things eternal. We are here for a short time and we are being tested. Those
who will pass this test will find an eternal world that is perfect and permanent. Those who will fail this test
shall see the evil consequences of their sins and corruption.
2. Allah has placed a physical law and a moral law in this universe. Allah allows suffering to occur when one
or more of these laws are broken. The physical law is based on cause and effect. Sickness comes if one does
not take care of one’s health or is exposed to infections. A car accident occurs when one is not alert, or drives
in a careless manner, or if the cars are not checked, roads and freeways are not made and kept in right shape,
or the traffic laws are not right or not properly enforced. Study of causes and effects is very important to
facilitate safeguards. Even here we should keep in mind that Allah often saves us and He does not let us suffer
from every negligence. How many times it happens that we are not careful and still we reach safely to our
destinations. The way people drive in some cities, it is a miracle that more accidents do not happen and more
people do not suffer. Allah says:
“(Allah) Most Gracious! It is He Who has taught the Qur’an. He has created man: He has taught him
speech (and Intelligence). The sun and the moon follow courses (exactly) computed; and the herbs and
the trees both (alike) bow in adoration. And the Firmament has He raised high, and He has set up the
Balance (of Justice), in order that you may not transgress (due) balance. So establish weight with justice
and fall not short in the balance. It is He Who has spread out the earth for (His) creatures.”(ArRahman:1-10)
The way we exceed the measures set by Allah and violate His laws of cause and effect is incredible. It is
really the mercy of Allah that we are saved. Strictly speaking, the question should not be why does Allah
allow suffering, but how much Allah protects us and saves us all the time in spite of our violations and
negligence. The Qur’an says:
“If Allah were to punish people according to what they deserve, He would not leave on the back of the
(earth) a single living creature: but He gives them respite for a stated Term: when their Term expires,
verily Allah has in His sight all His servants.”(Fatir:45)
But sometimes Allah does punish people because of their violations of His laws whether they are physical or
moral. The Qur’an tells us that many nations and communities were destroyed because of their sinful
lifestyles:
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“If they treat thy (mission) as false, so did the Peoples before them (with their Prophets), the People of
Noah, and Ad and Thamud. Those of Abraham and Lut; and the Companions of the Madyan people;
and Moses was rejected (in the same way). But I granted respite to the Unbelievers, and (only) after
that did I punish them: but how (terrible) was My rejection (of them)! How many populations have We
destroyed, which were given to wrong-doing! They tumbled down on their roofs. And how many wells
are lying idle and neglected, and castles lofty and well-built?”(Al-Hajj: 42-45)
3. Suffering can also be a test and trial for some people. Allah allows some people to suffer in order to test
their patience and steadfastness. Even Allah’s Prophets and Messengers were made to suffer. Prophet Ayyub
is mentioned in the Qur’an as a Prophet who was very patient. Good people sometimes suffer but their
sufferings heal others and bring goodness to their communities. People learn lessons from their good
examples. Martyrs die for their faith, soldiers give their lives for their nations and this brings liberation and
freedom for their people.
4. Allah sometimes allows some people to suffer to test others, how they react to them. When you see a
person who is sick, poor and needy, then you are tested by Allah. Allah is there with that suffering person to
test your charity and your faith. In a very moving Hadith Qudsi (Divine Hadith) the Prophet, peace be upon
him, said: “Allah will say on the Day of Judgment, ‘O son of Adam, I was sick and you did not visit Me.’
He will say, ‘O my Lord, how could I visit You, when you are the Lord of the Worlds.’ Allah will say,
‘Did you not know that My servant so-and-so was sick and you did not visit him? Did you not know
that if you had visited him, you would have found Me there?’ Allah will say, ‘O son of Adam, I asked
you for food and you fed Me not.’ He shall say, ‘O my Lord, how could I feed you and you are the Lord
of the Worlds?’ And Allah will say, ‘Did you not know that My servant so-and-so was in need of food
and you did not feed him? Did you not know that if you had fed him, you would have found that to have
been for Me?’ ‘O son of Adam, I asked you for water and you did not give Me to drink.’ The man shall
say, ‘O my Lord, how could I give You water, when You are the Lord of the Worlds?’ Allah will say,
‘My servant so-and-so asked you for water and you did not give him to drink water. Did you not know
that if you had given him to drink, you would have found that to have been for Me.’(Muslim, Hadith no.
4661)
Lessons from sufferings
So to summarize, we can say that sufferings occur to teach us that we must adhere to Allah’s natural and
moral laws. It is sometimes to punish those who violate Allah’s natural or moral laws. It is to test our faith in
Allah and to test our commitment to human values and charity. Whenever we encounter suffering we should
ask ourselves, “Have we broken any law of Allah?” Let us study the cause of the problem and use the
corrective methods. “Could it be a punishment?” Let us repent and ask forgiveness and reform our ways.
“Could it be a test and trial for us?” Let us work hard to pass this test.
Believers face the sufferings with prayers, repentance and good deeds. The non-believers face the sufferings
with doubts and confusions. They blame Allah or make arguments against Him.
May Allah keep us on the right path, Aameen!
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3. BATTELES (KHYBER,CONQUEST OF MAKKAH)
َّ َ َ ْ ُ ُ ْ ُ َ َ َّ َ ُّ َ َ
َ ُ َ
ُ َّ َ َ َ َ َّ ً ُ
ً ‫اللـه َع َل ْي ُك ْم إ ْذ َج َاء ْت ُك ْم ُج ُنود َف َأ ْر َس ْل َنا َع َل ْيه ْم ر‬
‫يحا َو ُجنودا ل ْم ت َر ْوها َوكان اللـه ِب َما ت ْع َملون‬
‫يا أيها ال ِذين آمنوا اذكروا ِنعمة‬
ِ
ِ ِ
ِ
﴾٩ :‫َب ِص ْ ًيا ﴿اْلحزاب‬
(Surah Al-Ahzab 33: 09)
TRANSLATION
O you who have believed, remember the favour of Allah upon you when armies came to [attack] you and We
sent upon them a wind and armies [of angels] you did not see. And ever is Allah, of what you do, Seeing.
EXPLANATION
Opinions of Abdullah Yusuf Ali (T h e N o b l e Q u r ’ a n)
9. O ye who believe! Remember the Grace of Allah, (bestowed) on you, when there came down on you
hosts (to overwhelm you):(3679) But We sent against them(3680) a hurricane and forces that ye saw
not: but Allah sees (clearly)(3681) all that ye do.
3679 In this verse is summed up the beginning and the end of the fateful struggle of the Siege of Madinah in
A.H. 5. The composition of the unhallowed Confederacy that came to destroy Islam is referred to in the
Introduction. They came with a force of ten to twelve thousand fighting men, an unprecedented army for that
time and country. The battle is known as the Battle of the Trench.
3680 After a close investment of two to four weeks, during which the enemy were disheartened by their ill
success, there was a piercing blast of the cold east wind. It was a severe winter, and February can be a very
cold in Madinah, which is about 3,000 feet above the sea level. The enemy's tents were torn up, their fires
were extinguished, the sand and rain beat in their faces, and they were terrified by the portents against them.
They had already well-nigh fallen out amongst themselves, and beating a hasty retreat, they melted away. The
Madinah fighting strength was no more than 3,000, and the Jewish tribe of the Banu Qurayzah who were in
their midst was a source of weakness as they were treacherously intriguing with the enemy. And further there
were the Hypocrites: see n. 3666 above. But there were hidden forces that helped the Muslims. Besides the
forces of nature there were moral forces-mutual distrust and bickering in the enemy camp, and on the other
side, perfect discipline among the real Muslims, and the superb leadership of the Prophet.
3681 Allah sees everything. Therefore we may conclude that the discipline and moral fervour of the Muslims,
as well as the enemy's insincerities, intrigues, and reliance on brute force, were all contributory causes to his
repulse, under Allah's dispensation. There were many hidden causes which neither party saw clearly.
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4. ISLAMIC MANNERS AND ETIQUETTES
(Islamic manners of eating. The importance of correct manners for Muslims. Examples of correct
manners from the Qura’n and the Sunnah.)
Text of the Qura’n (Translation, Assessment of the statement and your own / others’ views)
َ
َ ُ َ ‫َ َ ُّ َ َّ َ َ ُ َ َ ْ َ ْ َ ْ ِّ َ ْ َ َ ى َ َ ُ ُ َ ْ ً ِّ ْ ُ ْ َ َ َ ِّ ِّ َ َ َ ى‬
ْ
‫س أن َيكن خ ْْ ًيا ِّمن ُهن ۖ َول‬
‫يا أيها َال ِذين آمنوا ل يسخر َقوم من قوم عس أن يكونوا خ ْيا منهم ول نساء من نساء ع‬
ُ ُ ُْ ُ ْ َ ْ
َْ ْ
َ ُ َّ ُ ُ َ ‫ِ َ َ َّ ْ َ ُ ْ َ ُ َ ى‬
ُ ‫َت ْلم ُزوا أ ُنف َس ُك ْم َو َل َت َن َاب‬
َ ‫وق َب ْع َد ْاْل‬
‫﴾ يا‬
١١
﴿
‫ون‬
‫م‬
‫ال‬
‫الظ‬
‫م‬
‫ه‬
‫ك‬
‫ئ‬
‫ـ‬
‫ول‬
‫أ‬
‫ف‬
‫ب‬
‫ت‬
‫ي‬
‫م‬
‫ل‬
‫ن‬
‫م‬
‫و‬
ۖ
‫ان‬
‫يم‬
‫س‬
‫ف‬
‫ال‬
‫م‬
‫س‬
‫اِل‬
‫س‬
‫ئ‬
‫ب‬
ۖ
‫اب‬
‫ق‬
‫ل‬
‫اْل‬
‫ب‬
‫وا‬
‫ز‬
ِ
ِ
ِ
ِ
ِ
ِ
ِ
ِ
ِ
َ ُ ُ َ ُّ ُ َ
َ
ْ َّ َ ْ َ
ُ ُ
َ َ
َّ
ً
َْ َ
َ ْ ُ َ َ َّ َ ُّ َ
‫ب أ ُ َحدك ْم أن‬
‫ض الظ ِّن ِإثم ۖ َول ت َجس ُسوا َول َ َيغتب ب ْعضكم َب ْعضا ۖ أي ِح‬
‫اجت ِن ُبوا ك ِث ْ ًيا ِّم َن الظ ِّن ِإن بع‬
‫أ ْيها ال ِذين َآمنوا‬
َ
َ
َّ
ُ َ ُ ُُْ َ َ ًَْ
َ َّ
َ ‫َيأ ُك َل َل ْح‬
ُ ‫﴾ َيا أ ُّي َها الن‬١٢﴿ ‫الل َـه َتواب رحيم‬
‫اس ِإنا َخل ْق َن ُاكم ِّمن ذ َكر َوأ َ ى‬
‫نث‬
‫ن‬
‫إ‬
ۖ
‫ـه‬
‫الل‬
‫وا‬
‫ق‬
‫ات‬
‫و‬
ۖ
‫وه‬
‫م‬
‫ت‬
‫ه‬
‫ر‬
‫ك‬
‫ف‬
‫ا‬
‫ت‬
‫ي‬
‫م‬
‫يه‬
‫خ‬
‫أ‬
‫م‬
ِ
ِ
ِ
ُ َ ِ َ ً ُ ُ ُْ ََْ َ َ
ُ َ ْ َ َّ َ ِ ُ ْ َ
َ
َ َّ
﴾١٣﴿ ‫وبا َوق َب ِائ َل ِلت َع َارفوا ۖ ِإن أ ك َر َمك ْم ِعند الل ِـه أتقاك ْم ۖ ِإن اللـه َع ِليم خ ِب ْي‬
‫وجعلناكم شع‬
(Surah Al-Hujurat 49: 11-13)
TRANSLATION
O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them;
nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another
and do not call each other by [offensive] nicknames. Wretched is the name of disobedience after [one's] faith.
And whoever does not repent - then it is those who are the wrongdoers.
O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy
or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it.
And fear Allah; indeed, Allah is accepting of repentance and Merciful.
O mankind, indeed We have created you from male and female and made you peoples and tribes that you may
know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed,
Allah is Knowing and Acquainted.
EXPLANATION
Opinions of Abdullah Yusuf Ali (T h e N o b l e Q u r ’ a n)
11. O ye who believe! Let not some men among you laugh at others:(4929) It may be that the (latter) are
better than the (former): Nor let some women laugh at others: It may be that the (latter are better than
the (former): Nor defame nor be(4930) sarcastic to each other, nor call each other by (offensive)
nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And
those who do not desist are (indeed) doing wrong.
4929 Mutual ridicule ceases to be fun when there is arrogance or selfishness or malice behind it. We may
laugh with people, to share in the happiness of life: we must never laugh at people in contempt or ridicule. In
many things they may be better than ourselves!
4930 Defamation may consist in speaking ill of others by the spoken or written word, or in acting in such a
way as to suggest a charge against some person whom we are not in a position to judge. A cutting, biting
remark or taunt of sarcasm is included in the word lamaza. An offensive nickname may amount to
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defamation, but in any case there is no point in using offensive nicknames, or names that suggest some real or
fancied defect. They will accord with the serious purpose which Muslims should have in life. For example,
even if a man is lame, it is wrong to address him as "O lame one!" It causes him pain, and it is bad manners.
So in the case of the rude remark, "the black man".
12. O ye who believe! Avoid suspicion as much (4931) (as possible): for suspicion in some cases is a sin:
And spy not on each other behind their backs. Would any of you like to eat the flesh of his dead (4932)
brother? Nay, ye would abhor it...But fear Allah. For Allah is Oft-Returning, Most Merciful.
4931 Most kinds of suspicion are baseless and to be avoided, and some are crimes in themselves: for they do
cruel injustice to innocent men and women. Spying, or enquiring too curiously into other people's affairs,
means either idle curiosity, and is therefore futile, or suspicion carried a stage further, which almost amounts
to sin. Back-biting also is a brood of the same genus. It may be either futile but all the same mischievous, or it
may be poisoned with malice, in which case it is a sin added to sin.
4932 No one would like even to think of such an abomination as eating the flesh of his brother. But when the
brother is dead, and the flesh is carrion, abomination is added to abomination. In the same way we are asked
to refrain from hurting people's feelings when they are present; how much worse is it when we say things, true
or false, when they are absent!
13. O mankind! We created(4933) you from a single (pair) of a male and a female, and made you into
nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most
honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full
knowledge and is well acquainted (with all things).
4933 This is addressed to all mankind and not only to the Muslim brotherhood, though it is understood that in
a perfected world the two would be synonymous. As it is, mankind is descended from one pair of parents.
Their tribes, races, and nations are convenient labels by which we may know certain differing characteristics.
Before Allah they are all one, and he gets most honour who is most righteous
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1. Islamic manners of eating.
Islam is a full and complete system of life. It teaches everything for human being for their successful and happy
life in this world and hereafter. Accordingly, our beloved Prophet ‫ ﷺ‬has taught us very beautiful and fruitful
disciplines which we should follow in the every aspects of our life. If we follow these etiquettes, these general
day to day activities will be considered as Ibadah (Worship) and we will be given rewards from Allah Almighty.
Here we are going to learn about the teachings of the beloved Prophet ‫ ﷺ‬for eating and drinking.
♦ Make sure the food is Halaal (Lawful)
Here Halaal means two points have to be noted. First one, the food should be obtained or bought through lawful
(halaal) earnings or ways. (E.g. – Not stolen, not bought from the earnings of interest income); Next, the food
is not prohibited according to Islamic law (E.g. – Pork)
Since, if we eat Haraam (unlawful) food, then our prayers will not be accepted.
The Beloved Prophet ‫ ﷺ‬has condemned the consumption of the Haraam (Unlawful) in many hadiths:
Then he (The Beloved Prophet ‫ ) ﷺ‬mentioned (the case of) a man who, having journeyed far, is disheveled and
dusty and who spreads out his hands to the sky saying, 0 Lord! 0 Lord! Yet his food is unlawful, his drink
unlawful, his clothing unlawful, and he is nourished unlawfully, how can he be answered?” (Muslim)
♦ Cover your head with head scarf
It is a good moral practice of a Muslim to cover his head before eating.
♦ Wash your both hands and mouth before and after having food (if can, do miswak as well)
Anas Bin Malik (RadhiAllahu Anhu) narrates that the Beloved Prophet ‫ ﷺ‬said, "Whoever wants that Allah
Ta'ala increase blessings and goodness in his home then he should do wudu when the food is presented in front
of him and do wudu when it is picked i.e., wash the hands and the mouth. (Ibn Maajah)
Wudu for eating means washing the hands and mouth.
♦ Eat together with your family or friends or guests
Wahshi Bin Harb (Radi Allahu Anhu) narrates that the Beloved Prophet ‫ ﷺ‬said, "Eat together and read
Bismillah, in this, there is blessing for you." (Musnad Ahmad, Abu Dawud, Ibn Majah)
♦ Spread a table cloth down and place the foods on it
It is a sunnah of our Beloved Prophet ‫ ﷺ‬to sit down while eating. Also spreading a table cloth down and keeping
the foods on the table cloth.
♦ Sit down in any of the following methods
Sit in a humble position with your knees raised or legs crossed or with one knee prostrate and the other one
raised.
♦ Recite the following Dua (supplication) before eating
"Bismillah wa’ ala barkatillah."
"In the name of Allah and with the blessings of Allah."
Or at least say ‘Bismillah” (In the name of Allah)
♦ If you forget to recite Bismillah before eating, and if you recall while eating, then recite this Dua
‘Bismillaahi awwalahu wa aakhirahu ‘
(In the name of Allah at the beginning and at the end).
Beloved Prophet ‫ ﷺ‬said:
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"When one of you eats food, then let him say: 'Bismillah.' If he forgets in the beginning, then let him say:
'Bismillahi Awwalahu Wa Aakhirahu (In the Name of Allah in its beginning and its end.)" (Abu Dawood
,Tirmidhi and Hakim)
♦ Eat food with your right hand
Abdullah Bin Umar (Radi Allahu Anhu) narrates that Beloved Prophet ‫ ﷺ‬said: "When one eats then he should
eat with the right hand and when one drinks then he should drink with the right hand. (Bukhari & Muslim)
♦ Eat from nearer foods
Narrated `Umar bin Abi Salama (Radi Allahu Anhu):
I was a boy under the care of Beloved Prophet ‫ ﷺ‬and my hand used to go around the dish while I was eating.
So Beloved Prophet ‫ ﷺ‬said to me, 'O boy! Mention the Name of Allah (i.e. Bismillah) and eat with your right
hand, and eat of the dish what is nearer to you." Since then I have applied those instructions when eating.
(Bukhari and Muslim)
♦ Do not eat very hot food or drinks
A Muslim should not eat very hot food or drinks since beloved Prophet ‫ ﷺ‬has forbade it.
Jabir Bin Abdullah and Asma (Radi Allahu Anhu) narrate that beloved Prophet ‫ ﷺ‬said, "Cool(normal cool) your
meal because there is no blessing in hot food. (Hakim and Abu Dawood)
♦ Do not blow on your food or drinks
It is not permitted and unethical to blow our breath into food or any drinks.
Abdullah Bin Abbas (Radi Allahu Anhu) narrates the beloved Prophet ‫ ﷺ‬said, "Do not blow from your mouth
into food and water." (Tabrani)
♦ Food has to be picked up:
While you are eating or once you finished eating, if any food had fallen on your table cloth, pick them up and
eat. It is the sunnah of our Beloved Prophet ‫ﷺ‬
Aisha Siddiqa (Radi Allahu Anha) narrates that beloved Prophet ‫ ﷺ‬entered the house and saw some fallen bread.
He picked it up, wiped it, and ate it. Afterwards He said, "Aisha, respect good things. When this thing (bread)
runs away from a nation it doesn't return." (Ibn Majah)
Abdullah Bin Umme Haraam (Radi Allahu Anhu) narrates that beloved Prophet ‫ ﷺ‬said, "Respect bread. It is
from the blessings of the skies and earth. Whoever eats fallen bread from the table cloth for him there is
Maghfirah [salvation]. (Tabrani)
Aisha Siddiqa (Radi Allahu Anha) narrates that beloved Prophet ‫ ﷺ‬said, "Do not get up from food (Food Cloth
/ Mat) until food has been picked up" (Ibn Majah)
♦ Once you finished eating, thank Allah by reciting this Dua (supplication)
Dua to be recited after eating:
Alhamdulillahil-ladhi ath’amanaa wasakaanaa waja’alanaa min al muslimeen
All the praises to Allah who gave us food and drink and made us among muslims
Abu Saeed Khizri (Radi Allahu Anhu) narrates that the beloved Prophet ‫ ﷺ‬used to recite " Alhamdulillahilladhi ath’amanaa wasakaanaa waja’alanaa min al muslimeen" after eating food. (Tirmidhi)
♦ Lick fingers and dish before washing the hands
Once you finished eating, you should lick your fingers properly and should wipe the dish the fingers and lick
them as well.
Ka'ab Bin Malik (Radi Allahu Anhu) narrates beloved Prophet ‫ ﷺ‬would eat with three fingers and before wiping
would lick them with the tongue. (Bukhari and Muslim)
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Jabir bin Abdullah (Radi Allahu Anhu) narrates that beloved Prophet ‫ ﷺ‬said, "Lick the fingers and the dish.
You don't know which part of meal has blessings." (Sahih Muslim)
Nobel sahabi (Radi Allahu Anhu) narrates from beloved Prophet ‫ ﷺ‬said, "Whoever, after eating will lick the
dish, that dish will do Istighfar (salvation) for him. (Tirmidhi and Musnad Ahmad)
♦ Do not criticize the food
You should not criticize the food which was presented to you. If you like, eat it, don’t like, then leave it.
Abu Hurayrah (Radi Allahu Anhu) narrated that beloved Prophet ‫ ﷺ‬never criticized any food. If he liked it he
would eat it and if he did not like it he would leave it. (Bukhari)
♦ Do not eat or drink in Gold and Silver vessels
It is prohibited to eat and drink in gold and silver plates or vessels. Our beloved Prophet ‫ ﷺ‬said: “Do not wear
silk or brocade, and do not drink from vessels of gold and silver, or eat from plates thereof. They are for them
in this world and for us in the Hereafter.” (Bukhari)
The Sunnahs Of Eating
1. To wash both hands up to the wrists
2. To spread out the table cloth.
3. To recite Bismillah
4. To eat with the right hand (unless you are incapable of)
5. To eat from that which is in front of you. If there is a variety of food then one could eat whatever one
likes. One should stretch out his hand (in order to get the food) after the other person has drawn his hand
back.
6. To eat with 3 three fingers. This helps to digest the food (scientifically proven) as a result by eating bit by
bit. It is the most efficient method of eating. Eating with five fingers and the palm of the hand is very unhygienic and this implies the filling of the stomach by food and the digestive organs could be blocked, which
leads to the human being's death.
7. To clean the plate, bowl, etc. and to lick the fingers.
8. To pick up and eat a fallen morsel, and not to leave the same for satan. In this way a person will find his
sustenance in abundance.
9. Not to find fault in food.
10. Not to blow in food as a result of carbon dioxide been released.
11. Not to lean while eating.
12. To read the du'aa after the meals.
13. To get up after lifting the dastarkhan and to read the du'aa whilst lifting the dastarkhan.
14. To gargle the mouth.
15. To wash the hands after eating.
16. To recite a special du'aa after having eaten at another person’s house.
Table Manners in short
As Muslims we are required to show compassion, grace, gentleness, and consideration for others. This also
extends to the table and how we conduct ourselves with others:
1) Sitting down while eating.
2) Eating together and sharing of food.
3) Serving others first, especially guests.
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4) Host is the first to start eating and the last to finish. (This is the opposite of Western table manners.)
5) Taking food in smaller portions than needed.
6) Finishing (cleaning) the plate without leftovers (this too is different from Western tradition where we are
taught to always leave a small bit on the plate.)
7) Eating with the right hand.
8) Waiting for everyone to finish before finally leaving the table or floor cloth.
9) Washing hands and mouth before and after eating.
10) Brushing teeth before and after eating (Miswak).
11) Sharing food with relatives, friends, neighbors, the needy and destitute.
12) Eat from the corner of the plate from your side (for one dish communal eating), don't eat from the middle
or the other side of the dish.
13) As an invited guest it is permissible to ask your host for water or salt. Accept what is offered and don't
request additional items your host may not have available.
14) When eating in a group, if quantities are limited, share from your plate with the others.
The Prophet Mohammed (pbuh) is reported to have said, "A plate for one is enough for two, and a plate for
two is enough for four.
It is reported that the Holy Prophet (pbuh) has said that one who serves drinks should himself be the
last person to drink. (Tirmizi)
It is also said that the Holy Prophet (pbuh) never found fault with any food; if he had the inclination, he would
eat it, and if he disliked it, he would leave it.
"If a person takes the name of Allah (i.e., recites Bismillah or Assalamu Alaikum) when he enters his
home and when he eats, Satan tells his companions, "Let us go. There is no room for you to pass the
night in this house nor food." If he enters his house without calling to Allah, Satan says to his
companions: "You have at least secured lodging." Then if he does not remember Allah at the time of
eating also, Satan says, "You have secured both lodging and food." (Muslim)
Editors Note: Recently scientists in France discovered that eating with ones hands is beneficial as certain
enzymes present on our fingertips act as an aid in digestion. Those elements are not present when using
cutlery which is why it's called "finger lickin good"!
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2. The importance of correct manners for Muslims and examples from The Quran and
Sunnah
• Quranic verses that show the strong link between worship & manners
The majority of the Muslims nowadays are mainly one of two types, either focusing on different forms of
worship, or, focusing on having good morals and manners. However, this is NOT Islam! Islam teaches us to
have both and that is quite clear from so many different Quranic verses, for instance:
"The believers must (eventually) win through, Those who humble themselves in their prayers, Who avoid
vain talk." [23:1-3]
"And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant
address them [harshly], they say [words of] peace [25:63]
” So woe to those who pray, [But] who are heedless of their prayer, Those who make show [of their
deeds], And withhold [simple] assistance." [107:4-7]
• The rewards & blessings of having good manners
Being amongst the best in this world
"The best blessing that a person can be given in this life is manners."
"Mankind has not been given anything better than good manners."
"A person can reach the level of a person who prays all night and fasts all day just
because of his good manners."
"The people (or the Mu'mins) who have perfected their eman (faith) most perfectly,
are those who are best in manners."
"The best of the Mu'mineen (the believers) are the ones who are best in their
manners."
"The best of you are those of you who are best to their wives."
Pleasing Allah SWT
"Allah is beautiful and loves beauty, and He loves noble manners (ma'ali manners) and He hates, he despises
lowly characteristics."
Heavy deeds in the scale on the Day of Judgment
"The heaviest aspect, the heaviest matter [that will help a believer] that will be in the Meezaan (scale), on the
scales on the Day of Judgment, is good manners."
Being close to the Prophet PBUH on the Day of Judgment
"Those of you who will be closest to me on the Day of Judgment will be those who have the best manners."
"And the people who are the most hated by me and the ones who are the furthest from me in the Hereafter are
those who have the worst manners."
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Paradise (Jannah):
Someone asked the Prophet PBUH, "What is the one characteristic that will cause the most amounts of people
to enter Paradise?" What is the one characteristic that will cause the most number of people to enter
Paradise?" The Prophet PBUH responded, "To have the taqwa (fear) of Allah and to have good manners."
The Prophet PBUH prayers
* The Prophet PBUH used to supplicate: "Allahumma inni a`udhu bika min munkaratil-akhlaqi, wala`mali, wal-ahwa`i
(O Allah! I seek refuge in You from undesirable manners, deeds, and aspirations).''[At-Tirmidhi]
• Selections of some of the manners that the Prophet PBUH has taught us
* Making peace among people: "Doing justice between two men is charity, and assisting a man to ride
an animal or to load his luggage on it is charity; and a good word is charity, every step which one takes
towards the mosque is charity, and removing harmful things from the way is charity." [Bukhari]
* Kindness to one’s wife: “You will never spend anything seeking thereby the Face of Allah, but you will
be rewarded for it, even (the food) that you put in your wife’s mouth." [Bukhari]
* Being good to neighbors: "By Allah, he is not a believer! By Allah, he is not a believer! By Allah, he is
not a believer." It was asked, "Who is that, O Messenger of Allah?" He said, "One whose neighbor does
not feel safe from his evil." [Bukhari].
* Guarding Secrets: "The most evil of the people to Allah on the Day of Resurrection will be the man
who consorts with his wife and then publicizes her secret." [Muslim]
* Politeness in Speech: "It is also a charity to utter a good word." [Bukhari]
* Honoring the Guest & kin’s: "He who believes in Allah and the Last Day, let him show hospitality to
his guest; and he who believes in Allah and the Last Day, let him maintain good relation with kin's; and he
who believes in Allah and the Last Day, let him speak good or remain silent." [Bukhari]
* Treating Servants: Anas (the servant of the Prophet PBUH) says: "I served the holy Prophet for ten years.
He never said 'Uf (expressing dissatisfaction), nor did he ever ask me why I did this or did not do that. [Muslim]
Muhammad PBUH taught us that all humans were entitled to the same rights and privileges. "People are as
equal as the teeth of a comb,"
* Being Generous to all creatures: "No Muslim plants a tree or crop, and its fruit is eaten by birds, people
or animals, except that it will be regarded as charity for him." (Bukhari)
* Being Humble & Anti-racist: “He who observes humility God will make him so exalted that, ultimately, he
will attain the highest grade in Paradise.”
"There is no honor for a white man over a black man, or for an Arab over a non-Arab except in piety"
* Selflessness (Ethaar): It means, giving preference to others over yourself and considering their happiness and
welfare before your own.
“None of you believes until he wishes for his brother what he wishes for himself.
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5. CRIME & PUNISHMENT(THE PROPHET’S FINAL ACTS & HIS
ACHIEVEMENTS)
ُ
ُ َ
ُ ِّ َ ْ ُ َ ُ ْ ُ َ َ ْ ْ
َُ ْ ُ َ ْ
ْ
َ
َّ
ََ
َ
‫يحة َو َما أ ك َل الس ُب ُع‬
‫ُح ِّر َمت َعل ْيك ُم ال َم ْيتة َوالد ُم َول ْح ُم ال ِخ ْ ْ ِي ِير َو َما أ ِهل ِلغ ْْ ِي الل ِـه ِب ِه َوال ُمنخ ِنقة َوال َم ْوقوذة َوال ُم َيد َية َوالن ِط‬
َ َ َ َّ َ َ َ ْ َ ْ ْ ْ ُ ‫ْ َ ْ َ َ ى‬
َْ َ َ
ُ َ ْ َ ََ ُ
ُّ َ َ ُ
ُ َّ َ
‫ين كف ُروا ِمن ِد ِينك ْم فَل تخش ْوه ْم‬
‫ِإل َما ذك ْيت ْم َو َما ذ ِبح َعل الن ُص ِب َوأن ت ْستق ِس ُموا ِباْلزل ِم ذ ِلكم ِفسق اليوم ي ِئس ال ِذ‬
َ ْ َُ ُ
َ ً
ْ
َ
ُ َ ُ َْ ُ َ
ُ َ ُ ْ َْ
ْ
َ ْ
َ
ُ ْ
‫َواخش ْو ِن ال َي ْو َم أ ك َملت لك ْم ِدينك ْم َوأت َم ْمت َعل ْيك ْم ِن ْع َم ِ ِث َو َر ِضيت لك ُم ِاْل ْسَل َم ِدينا ف َم ِن اضطر ِ ْ ِف َمخ َم َصة غ ْْ َي ُمت َج ِانف‬
َ ْ ِّ
ُ َ َ َّ
﴾٣ :‫ِْلثم ف ِإن اللـه غفور ر ِحيم ﴿المائدة‬
(Surah Al-Maidah 05: 03)
TRANSLATION
Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than
Allah , and [those animals] killed by strangling or by a violent blow or by a head-long fall or by the goring of
horns, and those from which a wild animal has eaten, except what you [are able to] slaughter [before its
death], and those which are sacrificed on stone altars, and [prohibited is] that you seek decision through
divining arrows. That is grave disobedience. This day those who disbelieve have despaired of [defeating] your
religion; so fear them not, but fear Me. This day I have perfected for you your religion and completed My
favour upon you and have approved for you Islam as religion. But whoever is forced by severe hunger with no
inclination to sin - then indeed, Allah is Forgiving and Merciful.
EXPLANATION
“You are forbidden carrion 9 and blood, the flesh of swine and of that animal which has been
slaughtered in any other name than that of Allah, 10 and of the strangled animal, and of that beaten
to death or killed by a fall or gored to death or mangled by a beast of prey -save of that you duly
slaughtered while it was still alive 11 -and of that which is slaughtered at (un-godly) shrines. 12- 13 It is
also unlawful for you to try to find your fortune by means of divining devices, 14 for all these things
are sinful acts, Today the disbelievers have despaired of (vanquishing) your religion; therefore do
not fear them but fear Me. Today 15 I have perfected your religion for you and completed My blessing
on you and approved Islam as the way of life for you, 16 (Therefore observe the limits prescribed by
the Law); if, however, one, dying of hunger, eats of any of these forbidden things, provided that he is
not inclined towards sin, he will find Allah Forgiving and Compassionate.”
9That is, the flesh of the animal that dies a natural death.
10That is, the flesh of the animal which has been slaughtered in the name of another than A llah or has
been slaughtered with the intention of dedicating it to a saint or a god or a goddess etc. (Please also see
E.N. 171 of Al-Baqarah).
11That is, "If an animal falls a victim to any of these accidents but is still alive and is duly slaughtered, it
is lawful to eat its flesh". This also implies that the flesh of a clean animal becomes lawful only when it
is slaughtered in the prescribed way and that there is no other way of making it lawful. In the prescribed
way only that much of the throat is cut that enables the blood to flow out freely. This cannot happen if the
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whole of the neck is cut off or if the animal is strangled or killed in any other way becaus e in that case
most of the blood remains in the body and congeals at different places and sticks to the flesh. But when it
is slaughtered in the prescribed way, the whole of the body remains connected with the brain for a
sufficiently long time to allow the blood to flow totally out of the body and the flesh is cleansed of the
blood which is unlawful. Therefore, it is essential that the flesh should be cleansed of blood in order to
become lawful.
12The Arabic word nusub applies to all those places which have been specifically dedicated to any saint
or god, etc., for making offerings to them or for any other kind of ungodly worship whether there is or is
not any sort of stone or wooden idol therein.
13In this connection, it should be understood well that the limits prescribed by the Law for making
eatables lawful or unlawful are not laid down from the point of view of physical health but from the moral
and spiritual points of view. As regards the matters concerning physical health, these have been left to
man's own judgment and discretion, It is his own business to find out what things are useful or harmful
for his physical health and nourishment and the Law does not take any responsibility for his guidance in
this respect. Had it done so, poison would have been the first thing to be made unlawful, but there is
absolutely no mention of this or other deadly things in the Qur'an or the Traditions. The Law is only
concerned about what is morally or spiritually harmful or beneficial and also about the right or wrong
means for obtaining lawful things. It is obvious that man has no means of finding out these things by
himself and is consequently liable to commit errors in this matter without the guidance of the law. For
whatever has been prohibited, has been prohibited because it is harmful from the point of view of
cleanliness or morality or belief. On the contrary, whatever has been made lawful, has been made so
because it is free from all these evils.
One might ask why Allah has not explained the philosophy underlying the prohibition of certain things
for the clear understanding of the people. This is because it is not possible for mankind to comprehend
this. For instance, it is not possible for us to make a research into the nature of moral evils that are
produced by eating carrion, blood or the flesh of swine, nor is it easy to find out how they are produced
and to what extent, because we have no means of measuring or weighing morality, It is, therefore, obvious
that, even if their evil effects had been explained, the position of the skeptic would have remained the
same as before for the lack of means of testing their veracity.
This is why Allah has declared the observance of the limits prescribed for the lawful and the unlawful as
a matter of belief. One, who believes in the Qur'an as the book of God and in the Holy Prophet as His
Messenger and in Allah as All Knowing and All-Wise, will observe the prescribed limits whether one
understands their philosophy or not. On the other hand, if one does not believe in this basic creed, one
will avoid only those things which are harmful according to human knowledge and will go on suffering
from the consequences of those which man has not learned to be harmful.
14This verse comprises three categories of prohibitions:
(1) It prohibits the pagan ways of taking omens from a god or a goddess and the like, about one's fortune
or getting indications as to the future or deciding disputes. For instance, the pagan Quraish of Makkah
had specified the idol of Hubal at the Ka`abh for this purpose and kept near it seven divining arrows. They
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would, after presenting the offering to the priest and performing certain ceremonies, pull out an arrow and
regard the words engraved on it as the verdict of Hubal.
(2) The second category consists of the superstitious ways and irrational methods of taking decisions
about the daily problems of life for anything regarded as portending good or evil regardless of reason or
knowledge, or of finding out future events blindly by the ominous significance of particular things,
circumstances, occurrences or proceedings or the like. In short, it included all the so -called arts of
prediction and prophetic significance.
(3) The third category includes all kinds of gambling in which the distribution of things etc., is based on
mere chance and not on merit, right, service or other rational considerations. For instance, all the schemes
of lottery which entitle a certain holder of a ticket to a prize merely on chance, and at the expense of a
large number of other holders of such tickets, or the award of prizes for cross-word puzzles in which a
certain answer out of a large number of correct ones corresponds, by mere chance, to the answer that has
been ear-marked as correct for the purpose - all these things are unlawful.
However, one simple form of casting lots is lawful in Islam, when there are two equally lawful things or
rights and there is no rational method of deciding between them. Supposing two persons have equal rights,
in every respect, to something and the judge finds no rational justification to give preference to either of
the disputants, neither of whom is willing to forgo his rights. In such a case, if they mutually agree, the
matter may be decided by casting lots, or if one has to choose one of the two lawful things and is in
difficulty in regard to the choice, one is allowed to cast lots for it. The Holy Prophet adopted this method
on such occasions as required a choice to be made between two persons with equal rights, whenever he
thought that if he himself decided in favor of one, the other might be grieved.
15"Today" does not mean a particular day or date but the time when this verse was revealed.
"The disbelievers have despaired of your religion" means: "After along s ystematic resistance and
opposition, they have lost hope of defeating your religion. Now they do not expect that you wilt ever
return to the former way of "ignorance" because your religion has become a permanent way of life and
has been established on a firm footing. Therefore. "Do not fear them but fear Me." That is, there is no
longer any danger of interference from the disbelievers that they will prevent you from the performance
of your religious obligations. You should, therefore, fear God and observe His commands and instructions
because no ground for fear has been left for you. Now your disobedience of the Law will mean that you
do not intend to obey Allah."
16"I have perfected your religion" means: "I have provided it with all the essential elements of a
permanent way of life which comprises a complete system of thought and practice and civilization and
have laid down principles and given detailed instructions for the solution of all human problems. Hence
there is no need for you to seek guidance and instructions from any other source."
The completion of "the blessing" is the completion of the blessing of guidance.
"I have approved Islam as the way of life for you" because you have practically proved by your obedience
and devotion to it that you sincerely believe in Islam which you have accepted. As I have practically set
you free from every kind of subjection and servitude there is no compulsion for you to submit to any other
than Me in your practical life." It also implies, "As a gratitude for these blessings of Mine, you should
show no negligence in the observance of the prescribed limits."
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Authentic traditions show that this declaration was revealed on the occasion of the last Hajj performed by
the Holy Prophet in A.H. 10. I am however of the opinion that it was at first revealed in A.H. 6 close after
the treaty of Hudaibiyah as a part of this discourse, but was again sent down to the Holy Prophet for its
declaration on that suitable occasion. This is because this verse is so well knit in this context that it would
be incomplete without it, Therefore it cannot Be imagined that it was inserted here afterwards when it was
revealed in A.H. 10. I believe (and the real knowledge is with Allah) that at the time of its revelation in
this context its real significance was not realized, therefore in A.H. 10, when the whole of Arabia was
subdued and the power of Islam reached its zenith, Allah again sent down these senten ces to His Prophet
for their declaration on the occasion of his last Hajj.
My Understanding
These verses explain certain types of animals which are forbidden to eat. Declaring something haram or halal
is only the right of Allah and no other has the authority to declare something forbidden. Allah has also told in
these verses that He has completed His religion which started from Adam (AS) and completed with the
Prophet (saws) and now there is no chance to change, add or delete something. Now Quran is the last book
and last version of the Shariah which will remain unchanged. These verses are in the context of Shariah, its
importance and its directives which will remain unchanged and we must follow the same in letter and spirit.
Whoever wants to get everlasting success he should follow the Shariah rules without any distortion and in real
spirit. Allah has also mentioned that He is forgiving and merciful therefore if anyone finds himself lacking
behind in this context, he should not feel disappointed, if he returns and turns to Allah he will find Him the
merciful and forgiving.
❖ Reasons for the Prohibition of Specific Foods in the Quran
1-God has created man in a way that whatever he eats, and drinks has an influence on his mind, body and
soul. Hence, God declared certain edible materials as prohibited (haram) and others permissible (halal).
2-Stomach cannot make fresh blood out of carrion. In addition, carrion is the center of various microbes.
Besides prohibiting the consumption of carrion, it is forbidden to eat it because it is also impure (najas). Thus,
Muslims are to avoid it altogether.
3- When blood stops circulating in the body, white blood cells are destroyed. Thus, the microbes that have no
opposition anymore, tend to multiply rapidly. And when blood stops circulating in the body, it becomes the
filthiest part of a human or animal’s body.
On the other hand, foods affect a man’s temperament and conduct through influencing glands and their
hormone production. Consuming blood thus leads to cruelty and hard-heartedness.
4- Consuming pork can lead to sexual laxity and indifference to reputation and chastity of one’s wife and
daughters, all of which are the prominent qualities of pigs and are transmitted to the one who consumes pork.
pigs eat dirt and their excrement, and it has been scientifically proven that its meat contains two dangerous
parasites, namely trichina and measles.
5- Animals slaughtered to the name of idols, for example, are prohibited due to spiritual, moral, and
pedagogical reasons. They separate man from God and have negative psychological and pedagogical effects
due to polytheistic tradition of idol-worship, which reinstates idolatry.
6- The philosophy behind the prohibition of these five kinds of animal meat, namely - the meat of the animal
strangled to death, the dead animal through beating, the dead animal through fall from a height, animals that
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are gored to death, and animals that have been killed by another wild animal - is that they do not bleed enough
after being killed.
Unless as the main blood vessels of the throat are cut, insufficient blood pours out of the body. Since blood is
a haven for microbes, after the death of the animal, it is the first thing that becomes infected in its body. Thus
their meats is toxic for consumption. The meat is more toxic in particular, if that animal has been killed from
being tortured, has contracted a disease, or has been chased by a wild animal during hunting.
What is more important that the spiritual aspects of slaughtering the animal, reciting the name of God, and
facing the Qiblah etc have are not been observed in the above-mentioned instances.
7- The animals slaughtere on the name other than Allah, this prohibition is spiritually and morally motivated.
There seems to be no worldly and physical philosophy behind it.
Drinking intoxicants is naturally, morally, and intellectually harmful. Its negative physical effects include the
disorder of the stomach, intestine, liver, lungs, nerves, blood vessels, heart, and the five senses. It may lead to
a person behaving without grace or committing unintentional acts of insulting and harming others. They may
commit crime or murder.
The Objectives of the Islamic Penal System
The Islamic penal system has many objectives, the most important of which are as follows:
The First Objective: Islam seeks to protect society from the dangers of crime. It is common knowledge that
if crimes are not countered with serious punishments, then society will be in grave danger. Islam seeks to
make social stability and security widespread, making life in society secure and peaceful. It has made this
consideration a platform for action, legislating punishments that will discourage crime. This purpose has been
articulated by the following verse that discusses retribution and its effects on society:
“There is (preservation of) life for you in retribution, O people of understanding, that you may become
pious.” (Al-Baqarah, 2:179)
If the murderer, or any other criminal for that matter, knows the extent of the negative consequences for
himself that his crime will cause, he will think a thousand times before committing it. Awareness of the
punishment will cause the criminal to abstain from committing the crime in two ways. The criminal who has
already been subject to the punishment will most likely not return to the crime again. As for the rest of
society, their awareness of the effects of this punishment will keep them from falling into the crime. To
realize a general effect from the punishment, Islam has established the principle of publicly announcing when
it will be carried out. God says:
“…A group of the believers should witness the punishment.” (An-Noor, 24:2)
The Second Objective: Islam seeks to reform the criminal. The Quran often makes mention of repentance in
association with the crimes that it deals with, making it clear that the door to repentance is open whenever the
criminal abandons his crime and behaves properly. It has made repentance a means of waiving a fixed
punishment in some instances, like the punishment for highway robbery. God says:
“…except for those who repent before you take hold of them. Then know that God is the Forgiving, the
Merciful.” (Al-Maidah, 5:34)
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God says regarding the punishment for fornication:
“It they both repent and mend their ways, then leave them alone. Verily, God is the Accepter of
repentance, the Merciful.” ( An-Nisa, 4:16)
God says after mentioning the punishment for false accusation:
“… except for those who repent afterwards and makes amends, then verily God is the Forgiving, the
Merciful.”
God says after mentioning the prescribed punishment for theft:
“Whoever repents after his wrongdoing and makes amends, then verily God will accept his repentance
and verily God is the Forgiving, the Merciful.” (Al-Maidah, 5:39)
This objective is seen more frequently with regard to discretionary punishments, whereby it is incumbent
upon the judge to take into consideration the circumstances of the criminal and what will insure his
betterment.
The Third Objective: The punishment is a recompense for the crime. It is undesirable to treat a criminal
lightly who threatens the security of society with danger. The criminal should receive his just recompense as
long as he is pleased with taking the path of evil instead of the path of righteousness. It is the right of society
to be secure in its safety and the safety of its individual members. The Quran has asserted this objective when
mentioning a number of punishments. God says:
“The thieves, male and female, cut off their hands as a recompense for what they have earned...” (AlMaidah, 5:38)
“The recompense for those who wage violent transgression against God and His Messenger and who go
forth spreading corruption in the Earth is that they should be killed or crucified or that their hands and
feet should be cut off on alternate sides or that they should be sent into exile…” (Al-Maidah,5:33)
Philosophy of Punishments under Islamic Law in short
As with all penal systems, the Islamic law system prescribes punishments when someone is found guilty of a
wrongdoing. The philosophy of punishments in Islam indicates that Islam provides punishment only as a last
resort and the purpose behind it is reform brought about through a blending of human values and justice
tempered with mercy. Punishments in Islam reflects its values where it puts the interest of the society before
the interest of an individual .The punishment can be severe depending on the crime but have to abide with
strict rules and have prominent features . Some of the features of punishment are as follows:
Punishments are meant to be a last resort;
Punishments are made to be examples to the public;
Punishment are to reform an offender;
Punishments are a form of retribution for the victim.
The punishment system in Islam is aimed towards the three dimension of any crime being the criminal,
society and the victim. To criminals punishment is kaffara (purification) and reforming for the re-acceptance
into society. To society on the other hand, punishment is a preventive method to save society from crimes and
finally to victims, punishment is a means of retribution. Punishments in Islamic Law were set down to protect
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and secure the ultimate five elements of people's interests: al-dharuriyat (necessities). These are deen (belief),
an-Nafs (life), al-aql (intellect), al-mal (wealth) and an-nasl (family and lineage).
❖ CLASSIFICATION OF PUNISHMENTS:
1) HUDOOD: Fixed punishment and the right of Allah, no change.
2) QISAS: Fixed punishment and right of man. If the victim forgives this punishment will not be
implemented.
3) Ta’azeer: Discretionary punishment, the right of the authorities.
Some characteristics of Hudood or prescribed punishments
Crimes that fall under this category can be defined as legally prohibited acts that God forcibly prevents by
way of fixed, predetermined punishments, the execution of which is considered the right of God. These
punishments have certain peculiarities that set them apart from others. Among these are the following:
1.
These punishments can neither be increased nor decreased.
2.
These punishments cannot be waived by the judge, the political authority, or the victim after their
associated crimes have been brought to the attention of the governing body. Before these crimes are
brought before the state, it may be possible for the victim to pardon the criminal if the damage done
was only personal.
3.
These punishments are the ‘right of God’, meaning that the legal right involved is of a general nature
where the greater welfare of society is considered.
❖ THE FOLLOWING CRIMES FALL UNDER THE JURISDICTION OF THE FIXED
PUNISHMENTS: (HUDOOD)
1) Theft
2) Robbery
3) Adultery
4) Slander
5) Intoxicants
6) Apostasy
7) Sedition (Rebellion)
8) Murder
1.
Theft
Theft is defined as covertly taking the wealth of another party from its secure location with the intention of
taking possession of it.
Punishment: The punishment of theft is cutting the hand.
Allah says in the Holy Qur'an:
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“As for the thief, both male and female, cut off their hands. It is the reward of their own deeds, an exemplary
punishment from Allah. Allah is Mighty, the Wise”. (Al-Maidah, 05:38)
2.
Highway Robbery
Highway robbery is defined as the activity of an individual or a group of individuals who go out in strength
into the public thoroughfare with the intention of preventing passage or with the intention of seizing the
property of passers-by or otherwise inflicting upon them bodily harm.
Punishment. Crucification, or killing or cutting their hands and feet on alternate sides or expulsion from the
land.
Allah says in the Holy Qur'an:
“The only reward of those who make war upon Allah and His messenger and strive after corruption in the
land will be that they will be killed or crucified or have their hands and feet on alternate sides cut off or will
be expelled out of the land. Such will be their degradation in the world, and in the Hereafter, theirs will be an
awful doom”. (Al-Maidah, 05:33)
3.
Fornication and Adultery
This is defined as any case where a man has coitus with a woman who is unlawful to him. Fornication is
generally consensual sexual intercourse between two people not married to each other when one of the
partners to consensual sexual intercourse is a married person, it may be described as adultery.
Punishment
Un-married person
Allah says in the Holy Qur'an:
“The adulterer and the adulteress scourge you each one of them (with) a hundred stripes. And let
not pity for them withhold you from obedience to Allah if you believe in Allah and the Last Day.
And let a party of believers witness their punishment”. (An-Noor24:02)
i)
Married person
The Holy Prophet (saws) said:
ii)
4.
“It is not permissible to slay a Muslim except three cases: disbelief after faith in Allah, adultery
after chastity and unjust murder of people”. (Muslim, Kitab-ul-Hudood)
False Accusation (slander)
This is defined as accusing the chaste, innocent person of fornication or adultery. It also includes denying the
lineage of a person from his father (which implies that his parents committed fornication of adultery). False
accusation includes any claim of fornication or adultery that is not backed by a proof acceptable to Islamic
Law.
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Punishment: Eighty stripes and their testimony will never be accepted
Allah says in the Holy Qur'an: “And those who accuse honorable women but bring not four witnesses,
scourge them (with) eighty stripes and never. (Afterwards) accept their testimony. They indeed are evildoers”.
(An-Noor24:4)
5-Drinking (intoxicants)
One of the most important objectives of Islam is the realization of human welfare and the avoidance of what is
harmful. Because of this, Islam “permits good things and prohibits harmful things.” Islam, thus, protects the
lives of people as well as their rational faculties, wealth, and reputations. The prohibition of wine and the
punishment for drinking it are among the laws that clearly show Islam’s concern for these matters, because
wine is destructive of all the universal needs, having the potential to destroy life, wealth, intellect, reputation,
and religion.
Punishment: 80 stripes. This punishment has not been prescribed by the Quran however Prophet (saws) gave
40 stripes to a drunk person, but Umar increased to 80 stripes now by Ijma it is considered 80.
God says:“O you who believe! Verily wine, gambling, idols, and divination are but the abominations of
Satan’s handiwork, so abandon these things that perchance you will be successful. Satan only wishes to
cause enmity and hatred between you through wine and gambling and to prevent you from the remembrance
of God and prayer. Will you not then desist?” (Quran 5:90-91)
6-Apostasy
Apostasy is defined as a Muslim making a statement or performing an action that takes him out of the fold of
Islam.
Punishment:
The punishment prescribed for it in the Sunnah is execution, At the same time, the apostate is given time to
repent, so if he has a misconception or is in doubt about something, then his cause of doubt can be removed,
and the truth clarified to him. He is encouraged to repent for three days.
Prophet says, ‫من بدل دينه فاقتلوه‬whoever leaves Islam execute him.
Quran says:“A group from the People of the Scripture said: ‘Believe in what is revealed to those who believe
at the beginning of the day, then disbelieve at the end of the day, so perhaps they might return from faith.”
(Quran 3:72)
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and it came as a remedy for a problem that existed at the time of the Prophet, may the mercy and blessings of
God be upon him. This problem was that a group of people would publicly enter Islam together then leave
Islam together in order to cause doubt and uncertainty in the hearts of the believers. The Quran relates this
event to us:
Thus, the prescribed punishment for apostasy was instituted so that apostasy could not be used as a means of
causing doubt in Islam.
7-Sedition (Rebellion)
It means to fight against the legal government and to cause mischief in the country to spoil the peace of land.
Punishment: execution or banishment
Allah says in the Holy Qur'an:
“And if two parties of believers fall to fighting, and then make peace between them. And if one party of them
doeth wrong to the other, fight ye that which doeth wrong till it returns unto the ordinance of Allah; then, if it
return, make peace between them justly, and act equitably. Lo! Allah loveth the equitable”.
(Al-Hujurat, 49:09)
MURDER (KILLING): If It is willful
Allah says in the Holy Qur'an:
i) “O ye who believe! Retaliation (Al-Qisas) is prescribed for you in the matter of the murdered, the free man
for the free man and the slave for the slave, and the female for the female. And for him who is forgiven
somewhat by his (injured) brother, prosecution according to usage and payment (blood-money) unto him in
kindness. This is alleviation and a mercy from your Lord. He who transgresses after this will have a painful
doom. And there is life for you in retaliation (Al-Qisas), O men of understanding, that ye may ward off
(evil)”.
(Al-Baqarah, 2:178-179)
Punishment in sequence:
1. Forgiveness.
2. Blood-money.
3. Retaliation (Al-Qisas).
MURDER (KILLING): If It is by mistake
Allah says in the Holy Qur'an:
ii) “It is not for a believer to kill a believer unless (it be) by mistake. He who hath killed a believer by mistake
must set free a believing slave and pay the blood money to the family of the slain, unless they remit it as a
charity. If he (the victim) be of a people hostile unto you, and he is a believer, then (the penance is) to set free
a believing slave. And if he cometh of a folk between whom and you there is a covenant, then the blood
money must be paid unto his folk and (also) a believing slave must be set free. And whoso hath not the
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wherewithal must fast two consecutive months. A penance from Allah. Allah is Knower, Wise”.
(An-Nisa, 4:92)
Punishment in sequence:
1. To set free a believing slave.
2. Blood-money.
3. Fasting for two consecutive months.
4. Retaliation (Al-Qisas).
MURDER (KILLING):in general
i) “Whoso slayeth(kill) a believer of set purpose, his reward is Hell for ever. Allah is wrath against him and
He hath cursed him and prepared for him an awful doom. (An-Nisa, 4:93)
ii) “Whosoever killeth a human being for other than man slaughter or corruption in the earth, it shall be as if
he had killed all mankind, and whoso saveth the life of one, it shall be as if he had: saved the life of all
mankind.”.
(Al-Maidah, 5:32)
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THIRD TERM
1. BEIEF IN PROPHETHOOD(RISALAH)
Text of the Qura’n (Translation, Assessment of the statement and your own / others’ views)
َْ ‫َل َق ْد َج َاء ُك ْم َر ُسول ِّم ْن َأ ُنفس ُك ْم َعزيز َع َل ْيه َما َعن ُّت ْم َحريص َع َل ْي ُكم ب ْال ُم ْؤمن‬
َ ‫﴾ َفإن َت َو َّل ْوا َف ُق ْل َح ْس‬١٢٨﴿ ‫ي َر ُءوف ر ِحيم‬
‫ث‬
ِْ ِ
ِ
ِ
ِِ
ْ ِ ْ َ ِْ ُّ َ ِ َ ُ َ ِ ُ ْ َّ َ َ ِ ْ َ َ
َ ‫َّ ُ َ َ ى‬
َ ُ
َ
﴾١٢٩﴿ ‫ش الع ِظ ِيم‬
ِ ‫اللـه ل ِإلـه ِإل هو ۖ علي ِه توكلت ۖ وهو رب العر‬
(Surah At-Tawbah09: 128-129
TRANSLATION
There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he
is] concerned over you and to the believers is kind and merciful.
But if they turn away, [O Muhammad], say, "Sufficient for me is Allah; there is no deity except Him. On Him
I have relied, and He is the Lord of the Great Throne."
EXPLANATION-1
Opinions of Abdullah Yusuf Ali (T h e N o b l e Q u r ’ a n)
128. Now hath come unto you a Messenger from amongst yourselves: it grieves him that ye should
perish: ardently anxious is he over you: to the Believers is he most kind and merciful.(1379)
1379 The tender heart of the Teacher is grieved that any among his flock should rush headlong to ruin. He
watches ardently over them, and whenever any of them show signs of Faith, his kindness and mercy surround
him and rejoice over him.
129. But if they turn away, Say: "(Allah) sufficeth me: there is no god but He: On Him is my trust,- He
the Lord of the Throne (of Glory) Supreme!"(1380)
1380 But if the Message is rejected, he still proclaims the burning Faith of his heart, which is unquenchable,
Allah is All in All. To trust Him is to find the accomplishment of all spiritual desire. His grandeur is figured
by a lofty Throne, supreme in glory! Thus have we been led, through a notable incident in al Mustafa's earthly
career, to truths of the highest spiritual importance.
EXPLANATION-2
Surah At-Tawbah – Verse 128
These holy verses are very important from the point of sympathy, because they express several significant
specialties concerning the Holy Prophet of Islam.
In the first verse, which addresses all Muslims, the Qur’ān refers to four attractive qualities of the Prophet of
Islam.
1. It says that this Prophet is from among yourselves. He is not of the kind of angels, but he is of your kind and,
like you, he eats, sleeps, and lives.
He is not a prince or a person born in a wealthy family who cannot perceive your toils and pains. He is from
among you and has grown up in the same lanes and quarters where you have familiar dealings.
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2. Whatever afflicts you is grievous to him, too. That is, the hardships and afflictions that reach you, he takes
them upon him, and he knows your sadness as his own sadness. Therefore, he becomes offended when you are
annoyed, because he thinks of you as ones from himself and vice versa.
3. He is fond of you and he is compassionate to you. He desires that you obtain the felicity of both this world
and the next, so that whatever goodness exists becomes yours. He is desirous for your success and happiness.
4. He is very kind and merciful to the believers, and loves those believers who have truly embraced his religion.
As it was said in the above, these qualities are all attractive and move the feelings. They inform of the deep
relation and immense attachment of the Prophet of Islam toward his community, (Ummah).
Thus, as the Qur’ān denotes, the Prophet is the best example for you, then Muslims must have the same relations
and attachments among themselves and think of themselves as the share of the sorrows and happiness of each
other.
It should be noted that the Prophet has been introduced in this verse as a ‘kind and merciful’ messenger. These
two attributes are among the attributes of Allah, with a difference that the Prophet is ‘kind and merciful’ to the
believers, while Allah is kind and merciful to all human beings. The Qur’ān says:
“…verily Allah is to mankind Most Affectionate, Most Merciful.” (Surah Al-Baqarah, No. 2, verse 143)
Allah has based the foundation of creation on kindness and mercy, and, originally, He is kind to all mankind.
The evidence of this meaning is the vast possibilities which He has bestowed upon His servants in order that
they, enjoying the present bounties, pave the path of Allah and follow the religion of prophets.
But, if a person turns away from Allah and His prophets, in fact he has turned away himself from the vast mercy
of Allah. But, from the very beginning, the kindness and mercy of the Prophet (S) have been attached to the
believers, and he who is not in the straightway does not accept it from the very beginning.
Surah At-Tawbah – Verse 129
129. “So if they turn away, say: ‘Allah is sufficient for me. There is no god but He. In Him I have put my
trust and He is the Lord of the great ‘Arsh.”
The Lord Who controls the great system of existence, can hold man, a little creature, under His Own
compassions, too.
People’s arrogance and desistance must not affect your Faith and spiritualties, because whoever is with Allah
has everything.
Therefore, the secret of solving problems is confidence in Allah. In this verse, Allah says to His Prophet:
“So if they turn away, say: ‘Allah is sufficient for me. There is no god but He. In Him I have put my trust
and He is the Lord of the great ‘Arsh.”
The Prophet said these phrases from the depth of his heart (soul). It was by this high spirit that he conquered
the highest peaks of dignity, and possessed the greatest rank that a godly human being can ever obtain.
MY VIEWS:
This verse is about the kindness and love of the Prophet for his followers. All the prophets are like this but
especially Allah has mentioned this to show the great wish of the prophets for the betterment of their people.
All prophets are kind and they want to save their people from the hell fire but people do not understand and in
response, the prophets feel very upset and they try their best to make the humans understand the reality of the
hereafter. The Prophets sacrifice their whole life for their followers and leave no stone unturned to correct their
people but when people do not respond positively they feel very bad and upset, the same situation has been
portrayed in this verse.
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Belief in Risalah (Prophethood)
•• To understand the nature and importance of Prophethood for Muslims.
•• To explain what the roles of prophets teach Muslims.
•• To explore specifically the examples of Adam, Ibrahim, Isma’il, Musa, Dawud, Isa and Muhammad.
Risalah in Islam
Risalah literally means ‘message’ in Arabic. Muslims believe that it is the communication channel between
Allah and humanity. They believe that Allah gave messages to prophets (nubuwwah), or messengers, and
thereby revealed himself and his word. This is called revelation. The messages that Allah sent to the
prophets are recorded in the Islamic holy books and the religion is based on these messages.
Muslim tradition states that there have been 124,000 prophets in total. he Qur’an names 25 prophets, many of
whom also appear in the holy books of Judaism and Christianity.
Muslims recognize that the prophets were chosen by Allah to reveal his truth and therefore should be shown
respect. They do not, however, worship the prophets because they believe that Allah is the one true god and
only he is worthy of worship. Whenever Muslims mention any of the prophets, they say ‘peace be upon him’
as a sign of respect. Muslims believe that Allah sent his messages to the prophets via angels. While some
prophets simply give messages, others – called Rasool – were given holy books, or scripture, where their
messages were written down. Belief in Prophethood is therefore closely linked to the Six Beliefs of Islam as
Prophethood is often understood to be the source of how these beliefs were given to humanity.
The nature and importance of Prophethood for Muslims.
Belief in certain prophets who God chose to relay His message to humans is a required article of Islamic faith.
"The Prophet (Muhammad) believes in what has been sent down to him from his Lord, and (so do) the
believers. Each one believes in God, His Angels, His Books, and His prophets. (They say,) ‘We make
no distinction between one another of His prophets...’" (Al-Baqarah, 2:285)
God conveys His message and relates His will through human prophets. They form a link between the earthly
beings and the heavens, in the sense that God has picked them to deliver His message to human beings. There
are no other channels to receive divine communications. It is the system of communication between the
Creator and the created. God does not send angels to every single individual, nor does He open the skies so
people can climb up to receive the message. His way of communication is through human prophets who
receive the message through angels.
To have faith in the prophets (or messengers) is to firmly believe that God chose morally upright men to bear
His message and pass it to humanity. Blessed were those who followed them, and wretched were those who
refused to obey. They faithfully delivered the message, without hiding, altering, or corrupting it. Rejecting a
prophet is rejecting the One who sent him, and disobeying a prophet is disobeying the One who commanded
to obey him.
God sent to every nation a prophet, mostly from amongst them, to call them to worship God alone and to shun
false gods.
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"And ask (O Muhammad) those of Our prophets whom We sent before you: ‘Did We ever appoint gods
to be worshipped besides the Most Merciful (God)?’" (Al-zukhruf, 43:45)
Muslims believe in those prophets mentioned by name in Islamic sources, such as Adam, Noah, Abraham,
Isaac, Ishmael, David, Solomon, Moses, Jesus, and Muhammad, may the mercy and blessings of God be upon
him, to name a few. A general belief is held in those not mentioned by name, as God says:
"And, indeed We have sent prophets before you (O Muhammad), of some of them We have related to
you their story, and of some We have not related to you their story..." (Ghafir, 40:78)
Muslims firmly believe the final prophet was the Prophet of Islam, Muhammad, and there will be no prophet
or messenger after him.
To appreciate this fact, one must understand that the teachings of the last prophet are preserved in original
language in their primary sources. There is no need for another prophet. In the case of earlier prophets, their
scriptures were lost or their message was corrupted to the point that truth was hardly distinguishable from
falsehood. The message of the Prophet Muhammad is clear and preserved and will remain so till the end of
time.
The Purpose for Sending Prophets
We can identify the following main reasons for sending prophets:
(1) Guiding humanity from the worship of created beings to the worship of their Creator, from being in a
state of servitude to the creation to the freedom of worshipping their Lord.
(2) Clarifying to humanity the purpose of creation: worshipping God and obeying His commands, as well as
clarifying that this life is a test for each individual, a test of which its results will decide the type of life one
will lead after death; a life of eternal misery or eternal bliss. There is no other definite way to find the true
purpose of creation.
(3) Showing humanity the right path that will lead them to Paradise and to salvation from Hellfire.
(4) Establishing proof against humanity by sending prophets, so people will not have an excuse when they
will be questioned on the Day of Judgment. They will not be able to claim ignorance to the purpose of their
creation and life after death.
(5) Uncovering the unseen ‘world’ which exists beyond the normal senses and the physical universe, such as
the knowledge of God, existence of angels, and the reality of the Day of Judgment.
(6) Providing human beings practical examples to lead moral, righteous, purpose-driven lives free of doubts
and confusion. Innately, human beings admire fellow human beings, so the best examples of righteousness
for humans to imitate are those of God’s prophets.
(7) Purifying the soul from materialism, sin, and heedlessness.
(8) Conveying to humanity the teachings of God, which is for their own benefit in this life and in the
Hereafter.
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What do the roles of prophets teach Muslims?
Muslims believe that all the prophets brought the same message: that
Allah called people to worship him as the one true God. However,
many messengers were neededas the message was distorted or
ignored. Muslims accept that prophets are the link between Allah and
humanity, and this is how Allah revealed what he is like and how he
wants people to live.
Muslims believe that the role of the prophets teaches them that:
•• Allah loves them and wants to communicate with them through
people and holy books
•• Allah wants to share his message about how he wants them to live
•• humanity is important to Allah and he is omnipresent, watching
over the
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Adam
Muslims believe that Adam was the first Muslim as well as the first prophet of Allah. Allah
created Adam as the first human and gave him the task of khalifah – looking after the world.
This is a key idea within the Qur’an and Muslims claim this responsibility is a duty that they
should perform within the world, caring for what Allah has created and provided. Muslims
believe that they can learn about their role on earth from the example of Adam.
Ibrahim
Islam is an Abrahamic religion. This means it has a lot in common with Christianity and
Judaism, as they both recognize the prophet known as Abraham. In Islam he is known as
Ibrahim, and he is seen by Muslims as the father of the Arab people as well as the Jewish
people through his two sons – Isaac and Isma’il. The story of Ibrahim having his faith tested by
God by being asked to sacrifice his son teaches Muslims to be prepared to submit to Allah just
as Ibrahim was willing to do. Muslims believe that Ibrahim brought a scripture to humanity
(the Scrolls of Abraham), although these are now believed to be lost.
Isma’il
Isma’il is one of Ibrahim’s two sons. He is regarded as a prophet and an ancestor of
Muhammad. Muslims believe that Isma’il was associated with Makkah and the construction
of the Ka’bah – the sacred shrine in Makkah which all Muslims face when they pray.
Musa
Musa is seen by Muslims as a prophet who taught and practiced the religion of his ancestors,
thereby confirming the scriptures and prophets who came before him. The Qur’an states that
Musa was sent by Allah to give guidance to the pharaoh of Egypt and the Israelites. Israel holds
religious significance for Muslims as a number of key prophets prior to Muhammad were
associated with the land.
Dawud
Dawud is recognized by Muslims as a prophet, leader and law-giver of Allah. He is known in
Islam for defeating Goliath when he was a soldier. Goliath was a fighter who challenged any
soldier in single combat. Dawud, a youth from Bethlehem, was initially mocked for standing to
fight Goliath until, using his slingshot, he killed Goliath before he could even raise his sword.
The Psalms of Dawud are referred to in the Qur’an as having been revealed to him by Allah, and
are recognized as one of the holy books of Islam. Dawud is recognized as a prophet who
brought the message from Allah to humanity before to Muhammad.
Isa
Isa is mentioned in 15 chapters of the Qur’an, showing his importance as a prophet. In
Christianity he is called Jesus. Muslims recognize his miraculous virgin birth to Mary, but do not
accept that he died on the cross or was resurrected as Christians do. Muslims refer to Isa as the
‘son of Mary’ rather than the ‘son of God’, as they view him as a human being only. They
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believe that there is only one God, Allah, and so Isa cannot be divine. Muslims understand the
stories of Isa from the Gospels, which are part of the Christian holy book, the Bible. Muslims do
not accept the stories as true – they think they have been corrupted throughout time, and that
Allah’s original message has been altered.
Muhammad – the last prophet
Muhammad is seen as the final prophet and is often considered the founder of Islam. He is
referred to as the ‘Seal of the Prophets’ as he is accepted as the final messenger and his
message from Allah is contained in the Qur’an. Muslims accept that this is the complete
message to humanity, and the central beliefs of Islam are based on it. The message was
revealed to Muhammad by the Angel Jibril over a period of 23 years. He remembered the
message and later recited it to his people. It was compiled in the Qur’an and remained
unchanged since that time. The Arabic word Qur’an literally means recitation and Muslims
believe it is important to keep the Qur’an in its original language of Arabic so as not to lose any
of its meaning. This is why Muslims will learn the Qur’an in Arabic. Muslims believe that the
first religious leaders were direct descendants of Muhammad.
Allah says in the Holy Quran:
Say (O Muslims): We believe in Allah and that which is revealed unto us and that which
was revealed unto Abraham, and Ismael, and Isaac and Jacob, and the tribes and that
which Moses and Jesus received and that which the Prophets received from their Lord.
(Qur’an 2:136)
Examples and lessons of the lives of Prophets before Muhammad (saws).
Prophet Nuh(AS)
1. Keep It Simple
Nuh 'alayhi'l-salām (peace be upon him) clarified his message by being simple and to the point,
making the Oneness of Allah subḥānahu wa ta'āla (glorified and exalted be He) easy to
understand. He told his people exactly what they were doing wrong (idol worship) and he told
them what to do to fix the problem: worship Allah subḥānahu wa ta'āla (glorified and exalted be
He) alone.
He then expanded by telling them the benefits of turning to Allah subḥānahu wa ta'āla (glorified
and exalted be He) (paradise, good rewards in this world such as increased progeny and
sustenance etc.) as well as the consequences of turning away from Allah subḥānahu wa ta'āla
(glorified and exalted be He) (eternal damnation, Hellfire etc.).
2. Diversity of Approach
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Nuh 'alayhi'l-salām (peace be upon him) diversified his approaches for maximum success, as he
couldn’t know which method would bring more success (so he tried them all).
He preached in public gatherings, and in private meetings. He preached in gatherings and
festivals, and individually in the homes of people. He preached during the day and during the
night tirelessly.
3. Approaching the Leaders
It is a fact of life that people follow their leaders and the notable amongst them. In our world we
follow trends set by our leaders and celebrities.
Nuh 'alayhi'l-salām (peace be upon him) preached to the leaders amongst his people,
rationalizing that if the people in power convert, they can then influence others to be more
receptive to his message as well. This approach was also adopted by Prophet Muhammad
ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), who tasted success with
this approach in Madinah, but not in Makkah.
4. Focus
He preached for a long time, and did not let distractions or failures discourage him. His goal was
preaching the Tawheed (Oneness of The Almighty), and he remained dedicated and focused on
that one goal. He understood that guidance comes from Allah subḥānahu wa ta'āla (glorified and
exalted be He), and that his job was only to preach and spread the message.
5. Knowing When to Let Go
When at one point Allah subḥānahu wa ta'āla (glorified and exalted be He) enlightened Nuh
'alayhi'l-salām (peace be upon him) about the fact that no one else would believe in his message,
the Prophet of Allah subḥānahu wa ta'āla (glorified and exalted be He) stopped preaching as that
would now be wasted effort. He immediately refocused, and turned his attention to the next goal
and commandment of Allah subḥānahu wa ta'āla (glorified and exalted be He): building the Ark,
and preparing for the Great Flood.
Those were the top 5 productivity lessons from the life of Prophet Nuh 'alayhi'l-salām (peace be
upon him): an example of a highly productive Muslim. He worked towards his goal to the best of
his ability, leaving no stone unturned. He also understood that results come from Allah
subḥānahu wa ta'āla (glorified and exalted be He), while we give our best effort. He exhibited a
high amount of patience, and completely submitted to his Lord Almighty.
Prophet Ibrahim (AS)
Prophet Ibrahim, or Abraham (AS) as he is commonly called, ranks among the greatest prophets
of Islam. The story of his life is surely one that raises questions about the validity of our religious
practices and forces us to look at religion from a different point of view.
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Prophet Ibrahim (AS)’s life was full of incidents that reflected his desire to unite with one’s
spiritual side without letting go of reason.
Prophet Ibrahim (AS) lived in a community of polytheists who worshipped idols. In fact, his
father(uncle) too was a well-known idolater. Having seen his father manufacture and worship
idols, Prophet Ibrahim (AS), from a very young age, couldn’t understand how people could
consider these non-living objects as their gods! People would offer food to and seek forgiveness
from those lifeless structures!
Prophet Ibrahim (AS) protested against such practices and rituals many a times, each time
receiving reprimand from his fellowmen and anger from his father. Yet, Prophet Ibrahim (AS)
insisted that stereotypical practices such as idol worship were of no use, and humans did not
need to bow down before lifeless objects.
As such, Prophet Ibrahim (AS)’s life inspires us to stand by what we believe is right. Not only
did he question the illogical practices of his fellowmen, knowing that his was the voice of reason,
he actively made attempts to guide his people towards the right path. And above all, when he
was met with hatred and rejection by the people, he never lost confidence in the truth.
This was portrayed so beautifully in the Great Fire incidence. Prophet Ibrahim (AS) beheaded
the idols in the temple in order to show the people that the idols which they feared and
worshipped were not even capable of fending for themselves. But of course, what has been
hardwired in our heads since birth can’t change that easily, so everyone turned against Ibrahim
(AS) for insulting their “gods”, and thus decided to burn Ibrahim (AS). They built a fire so huge
that it was hard to even go anywhere near it, and chained Ibrahim (AS), and threw him into the
fire. But after a while, they saw that the fire did not harm Ibrahim (AS). In fact it had destroyed
his binds and they saw a person, identical to Ibrahim (AS), sitting in the fire with him. This was
the angel sent by Allah to save him.
Isn’t this episode a wonderful example telling us that Allah is always with us? If we are
righteous and stand for the truth, Allah will stand by our side.
Prophet Ismail (AS)
1.
2.
3.
4.
5.
Obedience to parents
Sacrifice in the way of Allah
Bearing of hardships in the way of Allah
Doing Allah’s work-building of the Kaabah
Fight against desires/material motives.
Prophet Musa (AS)
1.
2.
3.
4.
5.
Stood against the tyrant ruler
Saved the nation from the cruel king
Took pain to guide the nation
Conveyed the message of Allah to his nation
Bearing of hardships at Sinai for his nation
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Prophet Isa (AS)
1.
2.
3.
4.
Conveyed the message of Allah to his nation
Clarified his position that he is the Spirit/Soul of Allah
Taught the people the true message of Allah
Bold and courageous to face the difficulties from the enemies
Prophet Adam (AS)
1.
2.
3.
4.
5.
Conveyed the message of Allah to his nation
Submission to the Will of Allah
Knowledgeable being
Confession of weaknesses to Allah
Consistency in the work of mission
Prophet Dawood (AS)
1.
2.
3.
4.
5.
Conveyed the message of Allah to his nation
Although he was King but still obeyed the commands of Allah honestly
Lived honest life
Man of knowledge and wisdom
Brave and courageous.
Prophet Muhammad (SAWS)
Life lessons that we can learn from Prophet Muhammad (PBUH) cover various matters of life,
such as business, relationships, faithfulness and living together in harmony.
1. Always Speak The Truth
2. Think Beyond Narrow Borders
3. Wish Good For Others
4. Help And Strengthen One Another
5. Do Not Be Unfair
6. Treat Neighbours With Kindness
7. Be Kind To Every Living Being
8. Do Good Deeds (And Smile)
9. Seek, Learn And Question
10. Do Not Criticize Others
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❖ Common Characteristics of Prophets
1-Human beings: All prophets were human beings. They were neither Jinns nor angels.
2-Speak the language of their nation: All prophets conveyed the message in the language of
their own nation.
3-Selected and chosen: Prophet-hood is a gift of Allah. No one can be a prophet by his own
ability, education and hard work. Allah selects whomever He wants.
4-Sidq (Loyalty): All prophets tell the truth about the news that they receive from Allah. Telling
lies is impossible for them.
5-Amanah (Trust): Prophets are reliable and trustworthy people regarding fulfilling the duties
that Allah gave them. Breach of trust is impossible for them.
6-Tabligh (preaching) Prophets conveyed the orders that are revealed to them by Allah to their
nations exactly, without missing or adding anything. It is not in question for them to hide the
news or to change it.
7-Fatanah (Intelligence): Prophets have a superior mind and intelligence, a strong memory, a
superior logic and ability of persuasion.
8-Ismah (Innocence): Prophets are free from all kinds of sins, whether secret or open, faults,
bad deeds, and acts that are not suitable for prophets.
9-Mu’jiza (miracle): Allah gave all of His prophets the quality to produce some extraordinary
things or events in order to enable them to prove that they are right and to cope with the
objections and the obstinacy of the deniers. They are called miracles. Miracles are supernatural
events that happens with the order of Allah.
10-Every prophet states clearly that what he receives is not of his own but from God for the wellbeing of mankind.
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2. PERSONAL ASPECTS OF THE PROPHET’S
LIFE
َّ َ َ َ ْ َ
ُ َ ُ َّ َ َ َ ْ َ َ َ ْ َ ْ َ ْ َ
َ َ ُ َّ
َ ‫َيا َأ ُّي‬
َ ‫ث ل َم ُت َح ِّر ُم َما َأ‬
ْ‫الل ُـه َل ُكم‬
ُّ
‫ض‬
‫ر‬
‫ف‬
‫د‬
‫ق‬
﴾
١
﴿
‫يم‬
‫ح‬
‫ر‬
‫ور‬
‫ف‬
‫غ‬
‫ـه‬
‫الل‬
‫و‬
ۖ
‫ك‬
‫اج‬
‫و‬
‫ز‬
‫أ‬
‫ات‬
‫ض‬
‫ر‬
‫م‬
‫غ‬
‫ت‬
‫ب‬
‫ت‬
ۖ
‫ك‬
‫ل‬
‫ـه‬
‫الل‬
‫ل‬
‫ح‬
‫الن‬
‫ا‬
‫ه‬
ِ
َ ْ َِ
َ ُّ
ْ ِ ِ ُ َ ْ َ ُ َ ْ ُ َ ْ َ ُ َّ َ ْ ِ ُ ِ ِ َ ْ َ َ َّ َ
َْ
ْ َ َ ََ ً َ
َ
َ
َ
َ
ْ
ُ
‫ى‬
‫ض أزو ِاج ِه ح ِديثا فلما نبأت‬
٢﴿ ‫ت ِحلة أيم ِانكم ۖواللـه مولكم ۖ وهو الع ِليم الح ِكيم‬
ِ ‫﴾ و ِإ َذ أَ َش الن ِ َ ِثَ ِإ ْل بع‬
ََ
َّ ُ َ َ ْ َ َ
َ ‫الل ُـه َع َل ْيه َعر‬
َ ‫ت َم ْن َأ َنب َأ َك َه ىـ َذا ۖ َق‬
ُ‫ال َنب َأ ْ َن ْال َعليم‬
َ ‫ف َب ْع َض ُه َو َأ ْع َر‬
‫ض َعن َب ْعض ۖ فلما نبأها ِب ِه قال‬
‫ِب ِه وأظهره‬
ِ
ِ
ِِ
َ ْ
﴾٣﴿ ‫الخ ِب ْ ُي‬
(Surah At-Tahreem 66: 1-3)
TRANSLATION
O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you, seeking the
approval of your wives? And Allah is Forgiving and Merciful.
Allah has already ordained for you [Muslims] the dissolution of your oaths. And Allah is your
protector, and He is the Knowing, the Wise.
And [remember] when the Prophet confided to one of his wives a statement; and when she
informed [another] of it and Allah showed it to him, he made known part of it and ignored a part.
And when he informed her about it, she said, "Who told you this?" He said, "I was informed by
the Knowing, the Acquainted."
EXPLANATION
Opinions of Abdullah Yusuf Ali (T h e N o b l e Q u r ’ a n)
1. O Prophet! Why holdest thou to be forbidden that which Allah has (5529) made lawful to
thee? Thou seekest to please (5530) thy consorts. But Allah is Oft-Forgiving, Most
Merciful.
5529 The Prophet's household was not like other households. The Consorts of Purity were
expected to hold a higher standard in behaviour and reticence than ordinary women, as they had
higher work to perform. See n. 3706 to 33:28. But they were human beings after all, and were
subject to the weaknesses of their sex, and they sometimes failed. The behavior of 'A'ishah once
caused serious difficulties: the Prophet's mind was sore distressed, and he renounced the society
of his wives for some time. This renunciation seems to be referred to here. The situation was
none the less difficult for him because she was a daughter of Abu Bakr, one of the truest and
most intimate of his Companions and lieutenants. The commentators usually cite the following
incident in connection with the revelation of these verses. It is narrated from 'A'i sh ah, the wife
of the Prophet (peace be on him) by al Bukhari, Muslim, al Nasa'i. Abu Dawud and others that
the Prophet usually visited his wives daily after 'Asr Prayer. Once it so happened that he stayed
longer than usual at the quarters of Zaynab bint Jahsh, for she had received from somewhere
some honey which the Prophet liked very much. "At this", says 'A'ishah, "I felt jealous, and I,
Hafsah, Sawdah and Safiyah agreed among ourselves that when he visits us each of us would tell
him that a peculiar odour came from his mouth as a result of what he had eaten, for we knew that
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he was particularly sensitive to offensive smells". So when wives hinted at it, he vowed that he
would never again use honey. Thereupon these verses were revealed reminding him that he
should not declare to himself unlawful that which Allah had made lawful to him. The important
point to bear in mind is that he was at once rectified by revelation, which reinforces the fact that
the prophets are always under divine protection, and even the slightest lapse on their part is never
left uncorrected. (R).
5530 The tender words of admonition addressed to the Consorts in 33:28-34 explain the
situation far better than any comments can express. If the Prophet had been a mere husband in
the ordinary sense of the term, he could not have held the balance even between his private
feelings and his public duties. But he was not an ordinary husband, and he abandoned his
renunciation on his realisation of the higher duties with which he was charged, and which
required conciliation with firmness.
2. Allah has (already) precribed(5531) for you, (O Muslims), Method for absolution from
your oaths: and Allah is your protector, and He is Full of Knowledge and Wisdom.
5531 Cf. 2:224. If your vows prevent you from doing good, or acting rightly, or making peace
between persons, you should expiate the vow, but not refrain from your good deed.
3. When the Prophet disclosed a matter in confidence (5532) to one of his consorts, and she
then divulged it (to another), and Allah made it known to him, he Confronted (5533) her
with part thereof and held back a part. Then when he told her thereof, she said, "Who told
thee this?”He said, "He told me Who knows and is well-acquainted (With all things)."
5532 Who these two consorts were, and what was the matter in confidence which was disclosed,
we are not expressly told, but the facts mentioned in n. 5529 above will help us to understand
this passage. The sacred words imply that the matter was of great importance to the principle
involved, but that the details were not of sufficient importance for permanent record. For the
lessons to be drawn, see the notes following.
5533 The moral we have to draw is manifold. (1) If anything is told to us in confidence,
especially by one at the head of affairs, we must not divulge it to our closest friend. (2) If such
divulgence is made in the most secret whispers, Allah's Plan is such that it will come to light and
expose those guilty of breach of confidence. (3) When the whispered version is compared with
the true version and the actual facts, it will be found that the whispered version is in great part
untrue, due to the misunderstanding and exaggeration inevitable in the circumstances. (4) The
breach of confidence must inevitably redound to the shame of the guilty party, whose surprise
only covers a sense of humiliation. See next note.
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3. MARRIAGE & FAMILY LIFE IN ISLAM
َ َ َ
َ ُ ُ َ ِّ ً َ ْ َ ْ ُ ُ َ ْ ِّ ُ َ َ َ َ ْ َ َ ْ َ
َُ
َ ِّ
‫اجا لت ْسكنوا ِإل ْي َها َو َج َع َل َب ْينكم م َودة َو َر ْح َمة ِإن ِ ْ ِف ذ ى ِلك َل َيات لق ْوم‬
‫و ِمن آي ِات ِه أن خلق لكم من أنف ِسكم أزو‬
َ َّ َ َ
﴾٢١ :‫َيتفك ُرون ﴿الروم‬
(Surah Ar-Room 30: 21)
TRANSLATION
And of His signs is that He created for you from yourselves mates that you may find tranquillity
in them; and He placed between you affection and mercy. Indeed in that are signs for a people who
give thought.
EXPLANATION
Opinions of Abdullah Yusuf Ali (T h e N o b l e Q u r ’ a n)
21. And among His Signs is this that He created for you mates from among (3525)
yourselves that ye may dwell in tranquility with them, (3526) and He has put love and
mercy between your (hearts): verily in that are Signs for those who reflect.
3525 This refers to the wonderful mystery of sex. Children arise out of the union of the sexes.
And it is always the female sex that brings forth the offspring, whether female or male. And the
father is as necessary as the mother for bringing forth daughters. 3526 Cf. 7:189. Unregenerate
man is pugnacious in the male sex, but rest and tranquility are found in the normal relations of a
father and mother dwelling together and bringing up a family. A man's chivalry to the opposite
sex is natural and God-given. The friendship of two men between each other is quite different in
quality and temper from the feeling which unspoilt nature expects as between men and women.
There is a special kind of love and tenderness between them. And as woman is the weaker
vessel, that tenderness may from a certain aspect be likened to mercy, the protecting kindness
which the strong should give to the weak, (see also 4:1).
The Family: Its Objectives and Functions
What are the functions which Islam wants the institution of the family to perform in the
lives of the individual and the society? The family is not just a factory for the
procreation of the human species, although the preservation and communication of the
race is one of its objectives. It is the basis of the entire socio-cultural structure and a
self-sustaining mechanism to ensure social, ideological and cultural stability over entire
span of society on the one hand and in the time past, present and future on the other.
Let us briefly outline the objectives and functions of family as enunciated in the Quran
and the Sunnah.
Preservation and Continuation of the Human Race The survival of the human race
and culture, and continuity in the functioning of man's Khilafah depend on the effective
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operation of the mechanism for procreation and reproduction. Nature has provided for
this in that the psychological and physiological differences between the sexes are
complementary to each other. All the facts of procreation demand that the process
needs a stable structure to come into operation. Man, woman and child all are in need
of a permanent and lasting institution in order to fulfil this role. The family is the
institution which can take care of the entire process, from the initial phases to its
fruition. The Quran says: "O Mankind, be conscious of your duty to your Lord, Who
created you from a single soul, created of like nature, his mate, and from the two
created and spread many men and women." "Your women are a tillage for you; so
come into your tillage as you wish, and take care of what is for you, and be conscious
of your duty to God and know that you shall meet Him"31 Protection of Morals Sexurge is a natural and creative urge. Although common to all living beings, in the case
of men and women there are some unique aspects. In other animals, it is primarily for
procreation and is regulated through instinct and the processes of nature. The mating
urge is not effective 'at all times'; it is bound by its own seasons and cycles. With man,
this is not so. The urge is always there and lacks any built-in physiological control
mechanism. But control and regulation are essential for a healthy existence, even at a
biological level. They become more important at the social and cultural levels. Neither
total abstinence nor unceasing promiscuity can lead to a stable and healthy existence.
Islam forbids non-Marital sex in all its forms. But it enjoins marriage to enable men
and women to fulfil their natural urges, to enjoy this aspect of life in such a way that
pleasure and responsibility go hand in hand. Sex through marriage and marriage alone
provides the control mechanism for the sex-urge. It also acts as a safety valve for
sexual morality. Through it, fulfillment and sublimation are achieved in a balanced
way and equilibrium is attained in inter-sex relations. The Quran calls marriage a hisn,
a 'castle', i.e. (it is a protection) against a life of debauchery. It says: "So marry them by
permission of their folk, and give them their portion of kindness as women in wedlock,
so that they be honest, not debauched, nor of loose conduct."32 At another place the
same point is stressed with reference to the man: "(It is lawful for you) to have the
virtuous women of the believers arid virtuous women of those who were given the
Scriptures before you, when you give them their marriage portions and live with them
in wedlock, with honour, not in debauchery, or free love."
Psycho-Emotional Stability, Love and Kindness:
Another objective of marriage is to attain psychological, emotional and spiritual
companionship. The relationship in the family, between all its members, and most
important of all, between the husband and wife, is not merely a utilitarian relationship.
It is a spiritual relationship and sustains and generates love, kindness, mercy,
compassion, mutual confidence, self-sacrifice, solace and succour. The best in the
human nature expresses itself in the flowering of these relationships. It is only in the
context of the family that what is spiritually potential in men and women becomes real
and sets the pace for the blossoming of goodness and virtue within the family and
outside it. In marriage companionship, each partner seeks ever-increasing fulfillment.
With children in the family, the values of fellow feeling, of love and compassion, of
sacrifice for others, of tolerance and kindness are translated into reality and implanted
in character. It is the family that provides the most congenial climate for the
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development and fulfillment of human personality. That is why the Prophet (peace be
upon him) has said that home is the best place in the world. This function of marriage
and family is emphasized in the Quran in a number of ways. It says: "And (one) of His
signs is that He created for you, of yourselves, spouses that you may repose in them
(and find rest and tranquility in them) 'and He has set between you love and mercy."34
At another place the relationship between the spouses has been described as that
between 'the body and the garment'. "They are like a garment to you and you are (like)
a garment to them "35 This emphasizes their sameness, their oneness, something much
more sublime than legal equality. The husband and the wife both are described as each
other's raiment, not one as the garment and the other the body. A garment is something
nearest to the human body; it is that part of the external world which becomes a part of
our being. Such is the closeness of the relationship between the spouses. Dress is
something that covers the body and protects it. The spouses are protectors and
guardians of each other. The dress beautifies the wearer. One feels oneself incomplete
without it. Husband and wife complement each other; one completes and perfects and
beautifies the other. This relationship also protects the morals -without this shield one
is exposed to the dangers of illicit carnality. All these aspects have been captured in the
single but succinct phrase: you are like garment for each other.
Socialization and Value-Orientation
The function of childbearing remains incomplete without its more crucial part of child
rearing and upbringing -their education, orientation, character-building and gradual
initiation into religion and culture. It is because of this aspect that family care becomes
a full-time job. No other institution or even a number of institutions can take care of
this function.36 ".... and be conscious of your duty to Allah in whose name you appeal
to each other (for your rights) and to (the ties of) the womb?"37 To be conscious of duty
to the ties of the womb is an all-embracing demand includes obligations towards the
wife, the children and other relations. And take care of what is for you" in Surah aIBaqarah also refers to the same function. One is enjoined to take care of one's self and
the members of the family. "O you who believe", says the Quran, "Strive to protect
yourselves and your wives and children from Fire."39 This objective is set forth in the
form of prayer in a number of places: "Our Lord! Grant us the comfort of our eyes
from our wives and our offspring and give us all (the grace) to be in the forefront of the
Righteous."
"My Lord! Make me a performer of the prayer and make my offspring prayer
performing. Our Lord, accept my petition, Our Lord, forgive me and my parents." The
family's role as a basic organ of Socialization is referred to by the Prophet in a number
of Ahadith where he has said that every child is born in the nature of Islam and it is his
parents who transform him into a Christian, Jew or Magian. The Prophet has said: "Of
all that a father can give to his children, the best is their good education and training."
"And whosoever has cared for his three daughters or three sisters and given them a
good education and training, treating them with kindness till God makes them stand on
their own feet, by God's grace he has earned for himself a place in the paradise.
“Although one's first responsibility is to one's children and younger brothers and
sisters, this institution of family care covers a number of relations, near and distant,
according to the circumstances. Care of one's parents and of the weaker or poorer
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members of the family has been enjoined again and again by the Quran and the
Sunnah.
Social and Economic Security
The institution of the family is an important part of the Islamic system of socioeconomic security. The rights do not relate merely to moral, cultural and ideological
aspects; they include the economic and social rights of the family members. The
Prophet has said: "When God endows you with prosperity, spend first on yourself and
your family." Maintenance of the family is a legal duty of the husband, even if the wife
is rich. Spending on the "relations of the womb" has been specifically enjoined. Poor
relatives have a prior claim upon one's zakat and other social contributions. The law of
inheritance also reveals the nature of economic obligations within the family structure.
This responsibility extends to a number of relations. One's parents and grandparents
and paternal and maternal relations have a claim upon one's wealth and resources.
Someone once said to the Prophet "I have property and my father is in need of it," The
Prophet (peace be upon him) replied, "You and your property belong to your father.
Your children are among the finest things you acquire. Eat of what your children
acquire."44 There are Ahadith emphasizing the rights of aunts, uncles arid other
relatives. Orphans in the family are to be absorbed and treated like one's own children.
Older members are to be looked after and treated with honour, kindness and respect,
and in the same way these responsibilities extend to one's grandchildren and great
grandchildren. Even the needy relatives of any of the spouses have claims upon the
well-to-do members. One of the functions of marriage and the family is to extend the
ties with relatives and to weld them all into a system of socio-economic cohesion and
mutual support. This is not merely a system of economic security, although economic
interdependence and support are its important elements. Islam established a system of
psychosocial security. The members of the family remain integrated within it; the aged
do not go to old people's homes. Orphans are not thrown into orphanages. The poor and
unemployed are not made to survive on public assistance. Instead, all of these problems
are, in the first instance, solved within the framework of the family in a way that
ismore humane and is in keeping with the honour and needs of everyone. It is not
economic deprivation alone that is catered for; emotional needs are also taken care of.45
The social role of the family becomes very clear in the context of the Quranic
injunction about polygamy. Limited polygamy is permitted in Islam, as Islam is a
practical religion and is meant for the guidance of human beings made of flesh and
bones. There may be situations whereon forced monogamy may lead to moral or social
incongruities with disastrous consequences. Sexual urge is not uniform in all human
beings, nor is their capacity to control themselves. For a number of reasons, a man may
be exposed to a situation where the choice before him could be between a second
marriage or drift towards sin. In such situations, polygamy is permitted. Similarly there
may be more pronounced familial or social situations. To take only one social instance,
there are periods, particularly after wars, when the number of women in a society
Exceeds that of men. In such a situation, either some women must remain perpetual
spinsters and/or live in sin or they may be absorbed in the family system through
polygamy. Islam prefers their absorption in the family. This points to the social
function of marriage as a corrective of certain social imbalances. Similarly, there may
be orphans in the family or society and the family alone can provide them with the
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love, care and dignity they need. The verse in the Quran which gives permission for
polygamy was revealed after the war of Uhad wherein about ten per cent of the Muslim
army was killed, creating a problem of widows and orphans in the society. Although
the permission is general, the historical context provides important clues to the function
of the institution. The Quran says: "And if you fear that you will not deal fairly by the
orphans, marry of the women, who seem good to you, two or three or four and if you
fear that you cannot do justice (to more than one) then (keep to) one (only) or that
which your right hand possesses. Thus it is more likely that you will not do injustice."47
Marriage has also been encouraged to extend protection for the weak within the family.
The Prophet commented on the behaviour of a bright young man who married an older
widow because he had younger sisters, as their mother had died, and he wanted to
marry a woman who could take care of them and bring them up properly, The family,
in the Islamic scheme of life, provides for economic security as it provides for moral,
social and emotional security and also leads to integration and cohesion among the
relations. Thus, it establishes a very wide and much more humane system of
socioeconomic security.
Widening the Family Horizons and Producing Social Cohesion in Society.
Marriage is also a means to widen the area of one's relations and develop affinities between
different groups of the various societies between families, tribes and nationalities. The Prophet
(peace be upon him) has said:
"Matrimonial alliances (between two families or tribes) increase friendship more than
anything else."
Marriage acts as bridge between different families, tribes and communities and has been
instrumental in the absorption of diverse people into a wider affinity. In practice, marriage has
played this role in the early Islamic period as well as throughout Islamic history and in all parts
of the world.
Motivation for Effort and Sacrifice
It has also been indirectly suggested that marriage increases one's sense of responsibility and
induces one to make greater efforts towards making a living and improving one's economic lot.
This aspect is referred to by the Quran when it enjoins people to marry, it says:
"Marry those among you who are single and (marry) your slaves, male and female, that are
righteous; if they are poor, God will enrich them out of His bounty; God is All-Embracing, AllKnowing."
These are some of the major functions, which are performed by the family in Islamic society. It
provides for the reproduction and procreation of the human race. It acts as the protector of the
morals of the individual and society. It creates a congenial context for the spiritual and emotional
fulfillment of the spouses, as also of all other members of the family and promotes love,
compassion and tranquility in society. It initiates the new generations into the culture, tradition
and further evolution of their civilization. It is the sheet anchor of a system of socio-economic
security. It sharpens the motivation of man and strengthens incentives for effort and social
progress. It is the cradle of civilization and a bridge that enables the new generations to move
into the society. It is the link that joins the past with the present with the future in such a way that
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social transition and change take place through a healthy and stable process. Thus it is, on the
one hand, the means adopted for regulating relations between the sexes and providing the
mechanism by which the relation of a child to the community is determined and on the other, it is
the basic unit of society integrating its members within and enabling them to play their
ideological and cultural role in the world (both now and in the future). This is the all-embracing
significance of the institution of the family. If this institution is weakened or destroyed, the
future of the entire culture and civilization will be threatened. The key role in the proper
development of the family is played by the woman. In an Islamic society, she is freed from the
rigours of running about in search of a living and attending to the demands of employment and
work. Instead she more or less exclusively devotes herself to the family, not merely to her own
children, but to all the dependent relations in the family. She is responsible for running it in the
best possible manner. She looks after its physical, emotional, educational, administrative and
other needs. It is a world itself and involves a network of activities, intellectual, physical and
organizational. She runs and rules this world with responsibility and authority.
The significance of marriage in Islam
Allah Almighty created men and women as company for one another, and so that they can become
parents and live in peace and calmness according to the commandments of Allah Almighty. Allah
says in Holy Quran: “And among His signs is this that He created for you mates from among
yourselves, that you may dwell in tranquility with them, and He has put love and mercy
between your hearts. Undoubtedly in these are signs for those who reflect.”(Quran, 30:21).
Muslims believe that character and piety are very important when choosing a partner. The Prophet
(peace and blessings be upon him) said: “If a man comes for your daughter’s hand in marriage,
and you see nothing wrong with his character and religion, marry your daughter to him.”
He also said: “A woman is married for four reasons: her beauty, her lineage, her wealth or
her good religious character. So, marry the one with good religious character and you will
be successful.”
Importance of Marriage in Islam
1-In Islam marriage being an obligatory act is so important that it is declared to be one half of
single Muslim’s faith. We can also say that Marriage Half Deen of Muslims. Without genuine
reason one must not lead bachelor life.
2-Marriage makes an incomplete human being a complete one, our Prophet Muhammad (SAW)
says, “No house has been built in Islam more beloved in the sight of Allah than through
marriage”
3-It is necessary for making family (for children).
4-Marriage is one of the most liked Sunnah in Islam as our beloved Prophet (SAW) married and
also encouraged others
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5-It provides tranquility, peace, and security
6-It is a bond of love not just only between two persons but between two families
7-It is a source to experience love and happiness.
8-It is a legal and halal source to fulfil natural human desire that is sex.
9-Besides this, we have so many verses in Quran related to the importance of Marriage in Islam
and in the sight of Almighty Allah. In one place Allah says in Quran: “O Humans revere your
Guardian-Lord, Who created you from a single person created of like nature its mate, and
from this scattered (like seeds) countless men and women. Reverence Allah through Whom
you claim your mutual rights” (Quran 4:1). Prophet Mohammad (SAW) stated that: “Men and
women are twin halves of each other” (Bukhari).
10-Marriage is an act pleasing Allah Almighty because it is in accordance with his commandments
that husband and wife love each other and help each other to make efforts to continue the human
race and raise their children to become true servants of Allah.
Conditions of Marriage
1-The bride and the groom must have reached the age of maturity both the bride and the groom
must be chaste.
2-Before Nikah the consent of both must be sought.
3-Mehr- it should be given according to the status of both the families especially the financial
status of husband.
4-Nikah should be done in the presence of some people.
5-The ceremony should not be secret it should be brought to the notice of society.
Benefits of Marriage
1-By getting married we obey the Prophet (SAW) and follow his Sunnah because our beloved
Prophet (PBUH) said: “O young people! Whoever among you is able to marry, should
marry.” (Al Bukhari)
2-Marriage guarantees physical and spiritual chastity and peace of a person and keeps the
couple away from the downfall and trap of the Satan.
3-Through marriage, the couples achieve mutual affection, mercy, and love.
4- It is the survival of generations and it results in obtaining great and good rewards by having
righteous children.
5-The couples will also gain good rewards while having children, upbringing them in
accordance with the Islamic teachings.
6- Family comes into being through marriage and family is a basic unit of society.
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Purpose of family in Islam
1-Nuturing and parenting: The family gives rise to and provides a fertile ground for sound
individuals. Within the family, children are nurtured by their parents who give them the love and
tenderness they need
2- Basic building block of a healthy society: The family is the basic building block of a larger
society which itself is formed from the total sum of all the families put together. Accordingly,
society needs to provide its members with care.
3- The family shapes individuals, both men and women, and builds values nourished by
guidance, support, encouragement, and so forth.
4- Prophet also encouraged the formation of families. Addressing the youth, the Prophet (peace
and blessings be upon him) said: “O young people! Whoever among you is able to marry, should
do so, and whoever is not able to marry, is to fast because fasting diminishes sexual desire” [AlBukhari].
5- Preservation and Continuation of the Human Race
The survival of the human race and culture, and continuity in the functioning of man's Khilafah
depend on the effective operation of the mechanism for procreation and reproduction. Nature has
provided for this in that the psychological and physiological differences between the sexes are
complementary to each other. All the facts of procreation demand that the process needs a stable
structure to come into operation. Man, woman and child all are in need of a permanent and
lasting institution in order to fulfil this role. The family is the institution which can take care of
the entire process, from the initial phases to its fruition. The Quran says: "O Mankind, be
conscious of your duty to your Lord, Who created you from a single soul, created of like nature,
his mate, and from the two created and spread many men and women." "Your women are a
tillage for you; so come into your tillage as you wish, and take care of what is for you, and be
conscious of your duty to God and know that you shall meet Him".
The importance of procreation in strengthening the Ummah
“A man came to the Prophet (saws) and said, “I have found a woman who is of good lineage and
is beautiful, but she does not children. Should I marry her?” He said, “No.” Then he came again
with the same question and he told him not to marry her. Then he came a third time with the same
question and he said: “Marry those who are loving and fertile, for I will be proud of your great
numbers before the other nations.”
This hadeeth indicates that it is encouraged to marry women who are fertile, so that the numbers
of the Ummah will increase, and so the Prophet (peace and blessings of Allah be upon him) will
feel proud of his Ummah before all other nations. This shows that it is encouraged to have a lot of
children.
1 – This is in accordance with what Allah wants, which is to perpetuate the human race.
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2 – Seeking the love of the Messenger (peace and blessings of Allah be upon him) in having many
children, so that he will feel proud of them before the other Prophets and nations on the Day of
Resurrection.
3 – Seeking Barakah (blessing) and a great deal of reward, and forgiveness of sins through the
dua’ of a righteous child after one dies.
It is well known that since ancient times children have been the hope of the Prophets and
Messengers and all of the righteous slaves of Allah, and that will continue to be the case so long
as man’s innate nature (fitrah) remains sound. Children are a blessing whom people love and on
whom they pin their hopes.
Allah praises His righteous slaves in many ways, such as when He said (interpretation of the
meaning):
“And those who say: ‘Our Lord! Bestow on us from our wives and our offspring the comfort
of our eyes, and make us leaders of the Muttaqoon (the pious)’” [al-Furqan 25:74]
Undoubtedly the benefits of increasing the nation’s offspring are obvious to everyone who thinks
about the matter. Hence nations who understand this matter have been keen to encourage their
people to increase their numbers and also to make their enemies reduce their numbers by means
of specious arguments and sometimes by using means that lead to infertility and having few
children, by means of drugs, contaminated food stuffs that reduce fertility and so on. This is one
of the means of war used against the Muslim Ummah by its enemies.
Nikah ceremony
The actual Muslim wedding is known as a Nikah. It is a simple ceremony, at which the bride does
not have to be present so long as she sends two witnesses to the drawn-up agreement. Normally,
the ceremony consists of reading from the Qur'an, and the exchange of vows in front of witnesses
for both partners
Birth ceremonies in Islam
Azan:
1. Azan is whispered into the newborn's right ear as the first sound it hears. This act symbolically
brings the baby into an awareness of Allah from the first moment of life.
2. Naming the child
After few days of the birth of a child it is customs in Muslim families to specify a name for a
child. On the seventh day—a naming ceremony is held. At a gathering of family and friends, the
child is formally given a name, and often a lock of hair is cut from its head. On this rite often
practiced is that of almsgiving.
3. Aqeeqah
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A goat or sheep is sacrificed in the name of Allah. Usually 2 goats for a boy and one for a baby
girl.
4. Circumcision
Islamic belief holds that all males should be circumcised, although at what point in a child’s life
this happens is not specified. It is often performed when the boy is still a toddler.
Death
1. Shahadah
If possible, a dying person prepares for death by speaking (saying) the Shahada and other
affirmations of faith.
2. Ghusl
3. Wrapping up in a piece of cloth also called coffin
4. Salatul Janazah
5. Burial in a grave
Funeral rites
Funeral rites are very important for two reasons:
•
•
They show respect for the dead and, in some religions, include various ceremonies which
people believe are necessary to ensure that people go on to whatever their next life will
be.
Perhaps more importantly, they give the relatives and friends of the deceased time to
mourn and show their grief in a certain way. People often say that showing their grief
formally helps them to get over their loss.
Muslim funeral rites
Muslims try to bury the deceased as fast as possible as they can. The deceased’s body is washed
and wrapped in a white cloth. Muslims prefer not to use a coffin but in some countries, such as
the United Kingdom, this is not allowed. Bodies are buried facing the Kaabah in the Muslims’
Cemetery (grave yard).
______________________________________________
Importance of marriage
Marriage is the beginning—the beginning of the family—and is a life-long commitment. It also
provides an opportunity to grow in selflessness as you serve your wife and children. Marriage is
more than a physical union; it is also a spiritual and emotional union.
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Husband and Wife: Mutual Rights and Obligations
First of all, you should know that in Islam the marriage of a man and a woman is not just a
financial and physical arrangement of living together but a sacred contract, a gift of God, to lead
a happy, enjoyable life and continue the lineage. The main goal of marriage in Islam is the
realization of tranquility and compassions between the spouses. For the attainment of this
supreme goal, Islam defined certain duties and rights for the husband and wife.
For a detailed account of these mutual duties and rights, we’d like to cite the following:
“Piety is the basis of choosing the life partner. Many are the statements of the Qur’an and the
Sunnah that prescribe kindness and equity, compassion and love, sympathy and consideration,
patience and good will. The Prophet, peace and blessings be upon him, says, “The best Muslim
is the one who is best to his family. “Also, he says, “… and the most blessed joy in life is a
good, righteous wife.” (Reported by At-Tirmidhi)
The role of the husband evolves around the moral principle that it is his solemn duty to Allah to
treat his wife with kindness, honor, and patience; to keep her honorably or free her from the
marital bond honorably; and to cause her no harm or grief. Allah Almighty says: “…consort
with them in kindness, for if ye hate them it may happen that ye hate a thing wherein Allah hath
placed much good.” (An-Nisa’: 19)
The role of the wife is summarized in the verse that women have rights even as they have duties,
according to what is equitable; but men have a degree over them. Allah Almighty says, “And
they (women) have rights similar to those (of men) over them in kindness, and men are a degree
above them. Allah is Mighty, Wise.”(Al-Baqarah: 228)
This degree is usually interpreted by Muslim scholars in conjunction with another passage which
states, among other things, that men are trustees, guardians, and protectors of women because
Allah has made some of them excel others and because men expend of their means. Allah
Almighty says: “Men are in charge of women, because Allah hath men the one of them to excel
the other, and because they spend of their property (for the support of women). So good women
are the obedient, guarding in secret that which Allah hath guarded. As for those from whom ye
fear rebellion, admonish them and banish them to beds apart, and scourge them. Then if they
obey you, seek not a way against them. Lo! Allah is ever High Exalted, Great.” (An-Nisa’: 34)
A-The Wife’s Rights; The Husband’s Obligations:
Because the Qur’an and the Sunnah of the Prophet, peace and blessings be upon him, have
commanded kindness to women, it is the husband’s duty to:
1- Consort with his wife in an equitable and kind manner. Allah Almighty says, “… and consort
with them in kindness.” (An-Nisa’: 19)
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2- Have responsibility for the full maintenance of the wife, a duty which he must discharge
cheerfully, without reproach, injury, or condescendence. Allah Almighty says: “Let him who
hath abundance spend of his abundance, and he whose provision is measured, let him spend of
that which Allah hath given him. Allah asked naught of any soul save that which He hath given
it. Allah will vouchsafe, after hardship, ease.” (At-Talaq: 7)
Components of Maintenance:
Maintenance entails the wife’s incontestable right to lodging, clothing, nourishing, and general
care and well-being.
1-The wife’s residence must be adequate so as to provide her with the reasonable level of
privacy, comfort, and independence. The welfare of the wife and the stability of the marriage
should be the ultimate goal.
2-What is true of the residence is true of clothing, food, and general care. The wife has the right
to be clothed, fed, and cared for by the husband, in accordance with his means and her style of
life. These rights are to be exercised without extravagance or miserliness.
Non-Material Rights:
A husband is commanded by the law of God to:
1- Treat his wife with equity.
2- Respect her feelings, and to show her kindness and consideration.
3- Not to show his wife any aversion or to subject her to suspense or uncertainty.
4- Not to keep his wife with the intention of inflicting harm on her or hindering her freedom.
5- Let her demand freedom from the marital bond, if he has no love or sympathy for
her.KHULA
B. The Wife’s Obligations; The Husband’s Rights:
The main obligation of the wife as a partner in a marital relationship is to contribute to the
success and blissfulness of the marriage as much as possible. She must be attentive to the
comfort and well-being of her mate. She may neither offend him nor hurt his feelings. Perhaps
nothing can illustrate the point better than the Qur’anic statement which describes the righteous
people as those who pray saying: “Our Lord! Grant unto us wives and offspring who will be the
joy and the comfort of our eyes, and guide us to be models of righteousness.”(Al-Furqan: 74)
This is the basis on which all the wife’s obligations rest and from which they flow. To fulfill
this basic obligation:
1- The wife must be faithful, trustworthy, and honest.
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2- She must not deceive her mate by deliberately avoiding conception lest it deprive him of
legitimate progeny.
3- She must not allow any other person to have access to that which is exclusively the husband’s
right, i.e. sexual intimacy.
4-She must not receive anyone in his home whom the husband does not like.
5-She may not accept their gifts without his approval. This is probably meant to avoid jealousy,
suspicion, gossip, etc., and also to maintain the integrity of all parties concerned.
6- The husband’s possessions are her trust. If she has access to any portion thereof, or if she is
entrusted with any fund, she must discharge her duty wisely and thriftily. She may not lend or
dispose of any of his belongings without his permission.
7- With respect to intimacy, the wife is to make herself desirable; to be attractive, responsive,
and cooperative.
8- A wife may not deny herself to her husband, for the Qur’an speaks of them as a comfort to
each other. Due consideration is, of course, given to health and decency.
9- Moreover, the wife is not permitted to do anything that may render her companionship less
desirable or less gratifying. If she neglects herself, the husband has the right to interfere with
her freedom to rectify the situation and insure maximum self-fulfillment for both partners. She
is not permitted to do anything on his part that may impede her gratification.”
_________________________________________________________________________
FURTHER READING MATERIAL FOR TALENTED STUDENTS
Ways to Strengthen the Husband-Wife Relationship in Islam
According to the Holy Quran, the purpose of marriage is to attain tranquility and peace with
mutual love, affection, caring, and sharing. Although nowadays many Muslims be in failing
marriages and on a fast track to divorce and its terrible consequences. The reason behind this
drastic situation is many Muslim husbands and wives treat each other as rivals rather than life
partners. Marriage is an act that is most liked by Allah Almighty. Allah described marriage in
the Holy Quran in these words: “He created for you mates from among yourselves, that ye may
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dwell in tranquility with them, and He has put love and mercy between your (hearts)” (Quran,
30:21)
Ways to strengthen Husband-Wife Relationship
Below mentioned are the following things that Muslim husband & wife can follow in order to
strengthen their relationship.
Good Attitude
A Muslim must and always have a positive attitude towards his or her life. Say “Alhamdulillah”
for whatever Allah Almighty gives us. Muslim couples should accept each other completely.
Forgive and forget the shortcomings of each other. In this way, you can live a happy life ahead.
Express Love through Gratitude
Love and mercy should be the trademark of any solid marriage and relationship. Express your
gratitude through acts of consideration, doing something thoughtful or by something meaningful
for your partner. In the Holy Quran, Almighty Allah says: “And of His signs is that He has
created spouses for yourselves from your own selves so you might take comfort in them and He
has created love and mercy among both of you. In this, there is evidence (of the truth) for the
people who (carefully) think.”(Quran, 30:21)
Be Partners in the Decision-Making Process
Muslim couples should make decisions as a family. There will be much more harmony in the
family when decisions are not imposed, and everyone feels that they had some part in making
them. It is good for making a strong relationship.
Be Thoughtful and Kind
There are rights and responsibilities that exist between Muslim couples. A man must take the
responsibility as a provider, but equally, a woman needs to take the responsibility of home and
protect the home from any presence that may threaten it. The aspect of understanding is that
there are rights and responsibilities that exist between men and women. Love and successful
marriage are defined by kindness and acts of giving between a husband and wife in Islam.
Love Each Other for the Sake of Almighty Allah
Make the love and obedience of Allah (SWT) the basis and focus of your relationship with
someone else. Love someone so much that you want your love for them to last beyond this life
and into the Hereafter, where you can live in eternal happiness with them having earned Allah’s
pleasure together. It means you love someone solely because of how much they remind you of
Allah Almighty and help you get closer to Him. Our beloved Prophet Muhammad (SAW)
stated: “Nothing is placed on the Scale that is heavier than good character. Indeed, the person
with good character will have attained the rank of the person of fasting and prayer.” (Tirmidhi)
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Communicate with each other
As husband and wife in Islam, you should always speak about how you feel and don’t just
express displeasure but also speak of your joys and successes which is a very strong aspect of
healthy relationships. There has to be a safe space between couples that allow for those feelings
to surface. Make sure conversations are constructive, rather than destructive. Speak from a place
of building rather than breaking down.
Be Positive and Spontaneous
Marriage thrives under positive action. Love, kindness, care, and consideration to the marriage
will all amount to a healthy dose of energy towards building a better bond or strong relationship.
Speak to your spouse in the quiet times about acts of spontaneity that would add value to their
lives.
Remember the Good Times and Show Affection
Speak about your good times and joys, talk about those things that make you both laughs,
highlight each other’s positive attributes and qualities. It is in this manner that you give your
marriage a strong foundation to stand upon. Show affection for your life partner. Be kind, gentle,
and loving towards each other.
WIVES AND CHILDREN OF THE PROPHET (SAWS)
https://www.youtube.com/watch?v=ZPrRnA-bx2I
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❖ Wives and children
Prophet Muhammad had five children from his first wife Khadijah. One son, Qasim (known as
Tahir and Tayyab also) Four daughter survived named Zaynab, Ruqayah, Fatimah, and Umm
Kulthoom. One son Ibraheem was from his wife Maria, he also died in infancy.
Zaynab married her cousin Al'Ass Ibn Al-Rabeah. Zaynab died in 630 A.D.
Ruqayah was the wife of Othman Ibn Affan. She died in 624 A.D. She died on the same day of
the battle of Badr.
Umm Kulthoom was also married to Othman after Ruqayah's death. She had no children. She died
in 631 A.D.
Fatimah married Ali Ibn Aby Talib who was the cousin of the Prophet and who later became
the fourth Caliph. They had four children; Hasan, Husain, Zainab and Umm Kulthoom. Fatimah
died a few months after the death of Prophet Muhammad . The Prophet prophesied that Fatimah
would be the first of his family to die after him, and it would be soon.
Grandson Hasan and Hussain
Hadhrat Hasan was seven years old, and Hadhrat Hussain was six when Prophet
Muhammad died in 632 A.D. The Prophet loved them very much. Hasan became Calipha in
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662 A.D. He resigned after five months and passed his leadership to Muawiyah(ra). Hussain was
martyred in Karbal fighting against Yazeed.
Most of Hussain children were killed in the wars. Only two children survived after his death. Zainul
Abideen and Umm Klusum.
Wives
1 – Khadeejah bint Khuwaylid (May Allah be pleased with her)
She was the first of his wives. The Prophet married her when he was twenty-five years old, and he
did not take another wife until after she died. All his children were born from her, except
Ibraheem. Prophet always spoke very high of her. ‘Aa’ishah who said: “I never felt jealous of any
of the wives of the Prophet (saws) as I did of Khadeejah, although she died before he married me,
because of what I heard him say about her.” Prophet (SAWS) said about her “She believed in me
when no one else did; she accepted Islam when people rejected me; and she helped and comforted
me when there was no one else to lend me a helping hand.”
Role of Khadijah in the life of the Prophet
• When The Prophet Muhammad (SAWS) came home shivering from the Cave Hira after his
first revelation by Angel Jibreel, Hadrat Khadijah comforted him and wrapped him in a
blanket by saying the following words:
“God will never bring any disgrace to you. You help the poor and needy. You entertain
the guest and endure the hardships in the path of truthfulness. Surely God will not leave
you alone."
•
•
She then took him to her cousin Warqah Bin Nawfil who was a Christian Scholar and
told him that this was Prophethood as all signs were present as indicated in the past
books.
• When his own uncles & people turned against him, Hadrat Khadijah RA comforted him
and remained with him in the hardest moments of his life.
• To continue his mission, he needed financial support which Hadrat Khadijah gladly
placed all her wealth at his disposal. She thus enabled him to focus all his attention, all
his physical energy, and all his time to the advancement of Islam.
• The Prophet said, “She believed in me at a time when other people denied me. She put
all her wealth at my service when other people withheld theirs from me. And what's
more, Allah gave me children through Khadijah."
• She was, for him, a psychological "shield" against the trauma of the constantly escalating
violence of the Quraysh.
2 – ‘Aa’ishah bint Abi Bakr al-Siddeeq (May Allah be pleased with her)
The Prophet (peace and blessings of Allah be upon him) betrothed her in Shawwal of the tenth
year of the Prophethood but she became the real practical life partner of the prophet(SAWS) later
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on when she was sixteen/seventeen plus(This was the age of full maturity in the region).He did not
marry any virgin apart from her.
Aisha (R.A.) had an important role in early Islamic history, both during Muhammad's life and after
his death. In Sunni tradition, Aisha is thought to be scholarly and inquisitive. She contributed to
the spread of Muhammad's message and served the Muslim community for 44 years after his
death. She is also known for narrating 2210 Ahadith (out of which 316 Ahadith are mentioned in
both Sahih al-Bukhari and Sahih al-Muslim), not just on matters related to Muhammad's private
life, but also on topics such as inheritance, pilgrimage, and eschatology. Her intellect and
knowledge in various subjects, including poetry and medicine, were highly praised by early
luminaries such as al-Zuhri and her student Urwa ibn al-Zubayr.
Some might have viewed the marriage of Muhammad and 'A'isha as an exceptional marriage, but
then the two partners were exceptional people. The Prophet Muhammad (peace and blessings of
Allah be upon him) was the last of the Prophets and the best of creation; and 'A'isha was a very
intelligent and observant young girl with a very good memory. 'A'isha (may Allah be pleased with
her) spent the next nine years of her life with the Prophet (peace and blessings of Allah be upon
him), and she grew into womanhood, she remembered all that she saw and heard with great clarity,
for to be the wife of the Prophet was even more than extraordinary. So much happened around him
- the Quran continued to be revealed, ayat by ayat, and people's hearts were constantly being turned
over and transformed, including hers and she was a witness of so much of all that took place. It is
not surprising, therefore, that a great deal of the knowledge that we still have today, about how our
beloved Prophet (peace and blessings of Allah be upon him) lived and behaved, was first
remembered and then taught to others by 'A'isha. It is thanks to this exceptional marriage, between
a man nearing the end of his life and a woman still near the beginning of hers that we know so
much about the both of them, and this is what makes it so much easier for those who wish to follow
in their footsteps to try and follow their example.
NOTE: According to Edexcel syllabus, students should know in detail only about
Khadijah (R.A.) and A’isha Siddiqah (R.A.). Details can be read from
Farkhanda Noor Book.
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4.RIGHTS & DUTIES OF PARENTS & CHILDREN
ً
َ َ ُ ََ ُ ُ
َ َ ْ َْ ََ
َ
ً ْ ُ ُ ْ َ َ َ َ ً ْ ُ ُ ُّ ُ ُ ْ َ َ َ
ُُ
‫ۖ َو َح ْمله َو ِف َصاله ثَلثون ش َ ْه ًرا َ ۖ َح ىث‬
‫ا‬
‫ه‬
‫نسان ِب َ َو ِالد ْي ِه ِإ ْح َسانا ۖ حمل َته أمه َكر َها ووضعته كر‬
‫ووصينا اْل‬
َ
َ‫َ َ َ َ َ ُ ِ ُ َ َ َ َ ْ َ َْ َ َ َ َ َ ِّ ْ ْ ْ ْ ْ ُ َ ْ َ َ َ َّ ْ َ ْ َ َ َ َ َ ى‬
َ‫ل َوال َدي َوأ ْن أ ْع َمل‬
‫ِإذا بلغ أشده وب َلغ أرب ِع ْي سنة قال رب أو ِزع ِ ِث أن أشكر ِنعمتك ال ِ ِث أنعمت ع ُ ِل وع‬
ِ
َ
ُ ْ ُ ِّْ
َ ‫ول ىـئ َك َّالذ‬
َْ ‫ت إ َل ْي َك َوإ ِّْن م َن ْال ُم ْسلم‬
ِّ ‫َصال ًحا َت ْر َض ُاه َوأ ْصل ْح ل ْف ُذ‬
ْ‫ين َن َت َقب ُل َع ْن ُهم‬
‫﴾ أ‬١٥﴿ ‫ي‬
‫ب‬
‫ت‬
‫ن‬
‫إ‬
ۖ
‫ث‬
‫ي‬
‫ر‬
ْ
ِ
ِ
ِ
ِ
ِ
ِ
ِ
ِ
َِ ِ ْ
َ ْ ِ ْ َ ِّ ِ َ َ ِ ِ ُ ِ َ ِ َ َ ِ َ َ ُ َ َ َ َ ِ ْ َ
َّ َ
َّ ْ ِّ َ ْ َ
َ َُ ُ ُ َ
َ
ْ
‫﴾ وال ِذي‬١٦﴿ ‫اب الجن ِة ۖ وعد الصد ِق ال ِذي كانوا يوعدون‬
‫أحسن ما عملوا ونتجاوز عن سيئ ِاتهم ف أصح‬
َ َ ْ َ َ ُ َ َْ
ُ ُ ُ ْ ِ َ َ ْ َ َِ ِ َ َ ِ ْ ُ ْ َ ْ َ َ َ َ ُ َّ ُ ِ ْ َ َ َ َ
َ َ ْ َ َ َّ
ْ
‫قال ِلو ِالدي ِه أف لكما أت ِعد ِان ِ ِث أن َأخرج وق َد خل ِت القرون ِمن قبل وهما يست ِغيثان اللـه ويلك ِآمن إن‬
َّ َ ْ َ
ْ َ َ ِ ْ َ َ ُ ْ ُ ْ َ ْ ِ ُ ْ َ َ َ َ ِ َّ ِ َ ‫ُ َ ى‬
َْ ‫ول َما َه ىـ َذا إل أ َساط ُي ْاْلول‬
ُ ‫اللـه َحق َف َي ُق‬
‫﴾ أولـ ِئك ال ِذين حق علي ِهم القول ِ ِف أمم قد خلت‬١٧﴿ ‫ي‬
‫وعد‬
ُْ ِ َ
ِْ
ِ
ِ
ْ َ ِّ ْ َ ِّ
َ
َ
ُ
َ
ْ
ْ
﴾١٨﴿ ‫اشين‬
ِ ِ ‫نس ۖ ِإنهم كانوا خ‬
ِ ‫ِمن قب ِل ِهم من ال ِجن و ِاْل‬
(Surah Al-Ahqaf 46:15-18)
TRANSLATION
And We have enjoined upon man, to his parents, good treatment. His mother carried him with
hardship and gave birth to him with hardship, and his gestation and weaning [period] is thirty
months. [He grows] until, when he reaches maturity and reaches [the age of] forty years, he says,
"My Lord, enable me to be grateful for Your favour which You have bestowed upon me and upon
my parents and to work righteousness of which You will approve and make righteous for me my
offspring. Indeed, I have repented to You, and indeed, I am of the Muslims."
Those are the ones from whom We will accept the best of what they did and overlook their
misdeeds, [their being] among the companions of Paradise. [That is] the promise of truth which
they had been promised.
But one who says to his parents, "Uff to you; do you promise me that I will be brought forth [from
the earth] when generations before me have already passed on [into oblivion]?" while they call to
Allah for help [and to their son], "Woe to you! Believe! Indeed, the promise of Allah is truth." But
he says, "This is not but legends of the former people" Those are the ones upon whom the word has come into effect, [who will be] among
nations which had passed on before them of jinn and men. Indeed, they [all] were losers.
EXPLANATION
Opinions of Abdullah Yusuf Ali (T h e N o b l e Q u r ’ a n)
15. We have enjoined on man(4789) kindness to his parents: In pain did his mother bear
him, and in pain did she give him birth. The carrying of the (child) to his weaning is (a
period of) thirty months.(4790) At length, when he reaches the age of full strength(4791)
and attains forty years, he says, "O my Lord! Grant me that I may be grateful for Thy
favour which Thou has bestowed upon me, and upon both my parents, and that I may
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work righteousness such as Thou mayest approve; and be gracious to me in my issue. Truly
have I turned to Thee and truly do I bow (to Thee) in Islam."
4789 Cf. 29:8 and 31:14. 4790 In 31:14 the time of weaning was stated to be at the age of two
years, i.e., 24 months. See also 2:233. That leaves six months as the minimum period of human
gestation after which the child is known to be viable. This is in accordance with the latest
ascertained scientific facts. The average period is 280 days, or ten times the inter-menstrual
period, and of course the average period of weaning is much less than 24 months. The maximum
period of breast-feeding (2 years) is again in accordance with the time that the first dentition is
ordinarily completed in a human child. The lower milk incisors in the centre come out between
the 6th and 9th months; then come out the milk teeth at intervals, until the canines appear. The
second molars come out at about 24 months, and with them the child has a complete apparatus of
milk teeth. Nature now expects him to chew and masticate and be independent of his mother's
milk completely. On the other hand it hurts the mother to feed from the breast after the child has
a complete set of milk teeth. The permanent teeth begin at the sixth year, and the second molars
come at 12 years. The third molars are the wisdom teeth, which may appear at 18 to 20 years, or
not at all.
4791 The age of full strength (ashudd) is held to be between 18 and 30 or 32. Between 30 and
40 the man is in his best manhood. After that he begins to look to his growing issue, and rightly
commends the new generation to Allah. Perhaps his spiritual faculties also gain the upper hand
after 40.
16. Such are they from whom We shall accept the best (4792) of their deeds and pass by
their ill deeds: (They shall be) among the Companions of the Garden: a promise! of truth,
which was made to them (in this life).
17. But (there is one)(4793) who says to his parents, "Fie on you! Do ye hold out the
promise to me that I shall be raised up, even though generations have passed before me
(without rising again)?" And they two seek Allah. Said, (and rebuke the son): "Woe to
thee! Have faith! for the promise of Allah is true." But he says, "This is nothing but tales of
the ancients!"
4793 A godly man often has an ungodly son, who flouts all that the father held sacred, and looks
upon his father himself as old-fashioned and unworthy of respect or regard. The contrast in an
individual family may be matched by the contrast in the passing and the rising generations of
mankind. All this happens as a passing phase in the normal evolution of mankind, and there is
nothing in this to be despondent about. What we have to do is for the mature generations to bring
up their successors in godly ways, and for the younger generations to realize that age and
experience count for something, especially in the understanding of spiritual matters and other
matters of the highest moment to man.
18. Such are they against whom (4794) is proved the sentence among the previous
generations of Jinns and men, that have passed away; for they will be (utterly) lost.
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4794 Cf. 41:25 and n. 4494. Each individual, each generation, and each people is responsible for
its own good deeds or misdeeds. The law of actions and their fruits applies: you cannot blame
one for another. The only remedy lies in seeking for Allah's Grace and Mercy, not only for
ourselves but for others in brotherly or fatherly love. This verse is in balanced contrast to verse
16 above.
RIGHTS OF PARENTS (DUTIES OF CHILDREN)
Although man is the strongest among all the creatures, he is one of the most defenseless when he
is born. Unlike animals, some of which can stand right after birth and some others can stand a
while later after birth and begin to fulfill their needs, human can only reach this level years later
after his birth. It is parents who bear all the difficulties for the maintenance of the human
generation. Mothers carry their babies in their wombs for nine months and they come across many
difficulties during pregnancy and they give birth to their babies, facing life-threatening dangers.
They renounce their sleep and rest and health only in order to raise their babies which are unable
to do anything. Likewise, As a matter of fact, Allah states the following:
“We have enjoined on human in respect with his parents: his mother bore him in strain upon
strain, and his weaning was in two years. (So, O human,) be thankful to Me and to your
parents.” (the Qur’an, Luqman, 31:14). The father works hard constantly to meet the needs of the
family and the child. If the child hurts himself, the parents become more disturbed than him. They
prefer the child’s comfort to their own comfort. This hard labor lasts for twenty or thirty years in
different phases and forms. In addition, the parent’s care for their child last lifelong.
This relation of right-duty which is caused by love and respect that Allah created between the child
and the parents, is an indispensable condition for the maintenance of the human generation
healthily and strongly and without corruption.
We can list the rights of parents over their children as follows:
1. Obedience (respect):
The most important duty of the children for their parents is to obey them and carry out their
demands unless religiously forbidden. God states the following: “(As the requirement for being
good Muslims) We have enjoined on human to be kind and good to his parents; but if they
endeavor to make you associate with Me anything as partner, about whose being so you
impossibly have no knowledge, do not obey them.” (the Qur’an, al-Ankabut, 29:8)
The Prophet (pbuh) states the following in a hadith: “Allah forbids disobedience to your
mothers” ( Bukhari, Adab, 4)
As can be understood from the verses and hadiths given above, it is Allah’s command to fulfill
parents’ demands and wishes and not to object to them. However, if the parents ask the child to
stand up against Allah and deny Him and not to do what He sets obligatory and to do what He
forbids, these demands of theirs cannot be fulfilled because a person must not obey people if the
issues involve rebellion against Allah even if those people are his parents.
2. Treating parents well.
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In the Qur’an, Allah states the following while listing the duties of a person toward other
people:
“Your Lord has decreed that you worship none but Him alone, and treat parents with the best of
kindness. Should one of them, or both, attain old age in your lifetime, do not say "Ugh!" to them
(as an indication of complaint or impatience), nor push them away; and always address them in
gracious words. Lower to them the wing of humility out of mercy, and say: "My Lord, have mercy
on them even as they cared for me in childhood.” (the Qur’an, al-Isra’, 17:23-24)
The Prophet replied a person who asked for three times, “ Who is more entitled to be treated with
the best companionship by me?”, “your mother” and for the forth time he replied that he should
treat his father well. ( Bukhari, Adab, 2; Muslim, Birr, 1).
Although the parents have not treated their children well enough and they have even caused them
some damage, the children should treat them well because, as people grow older, they act
childishly. It is our debt of gratitude to treat those who responded with a smile to our mistakes and
wrongs in our childhood as they did to us when they need our care.
3. Fulfilling their needs.
It is the children’s duty to fulfill all the needs of their parents when they become too old to
fulfill them on their own. This is not only a moral duty but also a legal one. Those who do not
fulfill this duty are forced to do it by Islamic Administration. Allah charges the children with this
duty : “They ask you what they will spend (to provide sustenance for the needy). Say:
"Whatever you spend of your wealth is for (your) parents and the near relatives, and the
(needy) orphans, the destitute, and the wayfarer. " Whatever good you do, surely God has
full knowledge of it.” (the Qur’an, al-Baqarah, 2:215).
Abu Darda from the Honored Companions states that the Prophet advised him nine important
things and that one of them is fulfilling the needs of the members of the family including parents.
(Bukhari, al-Adabu’l Mufrad, 9). In addition, the Prophet (pbuh) sent a person who wanted to join
the jihad to his parents due to their need for him. (Bukhari, al-Adabu’l Mufrad, 9)
4. Addressing them in gracious words.
We should avoid any kind of speech or behavior which might hurt their feelings. As it is
forbidden to do such behavior directly to them, it is also forbidden to cause people to address them
in disgraceful words. Apart from God’s command: “ Do not say ‘Ugh!(Fie)’ to them”, this hadith
from the Prophet (pbuh) is also remarkable:
“It is one of the greatest sins that a man should curse his parents." It was asked (by the people),
"O Allah's Apostle! How does a man curse his parents?" The Prophet said, "'The man abuses the
father of another man and the latter abuses the father of the former and abuses his mother."
(Bukhari, Adab, 4).
5. Remembering them with gratitude when they pass away and pray for them.
Our responsibilities for our parents do not finish even if they pass away. We should keep their
clean memories. What makes a human human in a sense is these nice emotions and memories
which are inherited from generation to generation. Our Prophet’s (pbuh) statement “Love is
obtained with inheritance” ( Bukhari, al-Adabu’l Mufrad, 22) indicates this reality. Thus, a
connection of love is set between grandparents and grandchildren. Remembering them with
gratitude and praying to Allah for their forgiveness is one of the prayers Allah teaches us in the
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Qur’an : “Our Lord! Forgive me, and my parents, and all the believers, on the Day on which
the Reckoning will be established. " (the Qur’an, Ibrahim, 14:41)
When a companion who asked “What am I entitled to do for my parents after their death?”, the
Prophet (pbuh) replied:
“Yes, there are four things ( that you should do):
“Remembering them with gratitude and praying to Allah for their forgiveness. Fulfilling
their will if they have. Keeping in touch with their friends. Keeping in touch with relatives,
your relatives exist only because of them.” (Bukhari, al-Adabu’l Mufrad, 19)
The Prophet (pbuh) explains how the prayers for a dead person are useful to them: “When people
die, their book of record of their deeds is closed. Yet, these three things still bring them
thawabs: Sadaqa al-Jariyah (continuous charity), knowledge that people can utilize and a
child to remember them with gratitude and pray to Allah for them.” (Bukhari, al-Adabu’l
Mufrad, 19)
Furthermore, treating them nicely in every way, abstaining from any bad kind of behavior is also
our duties toward them.
Those who fulfill their duties for their parents when they are alive and when they die and who
please them and receive their consent are the ones who attain the greatest bliss of the world and
hereafter. It is because, the Prophet (pbuh) gives the good news that such people will have fertile
and long lives and Allah will surely accept the prayers of their parents for them and they will attain
Paradise.
The Prophet (pbuh) explains how important the duties of children for their parents are as follows:
“A child can never pay back the father’s right with any good deeds. However, he pays it back
it if he finds him in a state of slavery and pays for him to free him”.(Bukhari, al-Adabu’l
Mufrad, 6)
Loving our parents who have such a great amount of effort and right over us and not changing
their love with any other things is one of the most important moral duties. This duty is fulfilled by
showing respect, compassion and mercy for them and trying to please them. We should not forget
that the true love for our parents is not just saying “ I love my parents” but this can be proved by
fulfilling every moral and material duty for them.
In summary, we should treat and serve our parents in every good way, fulfill their material needs,
not even say “ugh!” to them, address them in gracious words, respond to them with the nicest
behavior and attitudes, not make them upset and not show any kind of botheration to them. It is
the children’s duty to abstain from words that can hurt their feelings, to try to receive their consent
in any case, to make them pleased with them, to serve in every way when they grow old and to
carry out their medical treatment in case of an illness. To serve them if they are ill or bedfast is a
behavior which opens the door of Paradise.
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RIGHTS OF CHILDREN (DUTIES OF PARENTS)
According to Islam, children have rights over their parents. We are going to try to list and explain
some of these rights here.
1. Rights before marriage: Children’s rights over their parents start before their mother and
father get married according to Islam. That is to say; one should be very careful with choosing
the person whom s/he will marry and should choose his/her spouse very carefully, because
his/her descendants will continue through that person. One’s children, who are one’s most
precious wealth in the world, will be born through him/her and s/he will play an important role in
bringing up the children.
Actually, Abu Aswad ad-Duali, who is one of the greatest Islamic scholars, boasted saying this
to his children: “I did you favors when you were young, when you grew old and before you were
born. When his children asked him how he did them favor before they were born, he said to
them: “I chose for you a mother whom will not be sworn at.”
During the period a mother is pregnant with her baby, she must be careful about what she drinks
and eats and about all of her attitudes and actions, because whatever she does during pregnancy
certainly affects her baby and the baby develops according to it. In this sense, after choosing
whom to marry carefully, one should also be careful to the utmost degree during the child’s
development in the mother’s womb.
2. Giving a nice name: After a child has come to the world through birth, the child’s rights over
his/her parents continue to exist. The first duty of parents for their children after birth is giving a
nice and appropriate name for their children, because a name is very important for people. As a
matter of fact, the Prophet (pbuh) said: “One of the rights of children over their parents is being
given a nice name and having a good education. You will be called out with your names and
your fathers’ names on the Day of Judgment; so, give nice names to your children.
Names are important because the word chosen as a name affects the person who is called with
that name psychologically, sociologically and in many other ways. This effect can be either
positive or negative. Moreover, the integration and harmony between the name and the person
affects the people around him too. It is also a truth that names increase the power of persuasion.
A name given to a child must be one which will not be mocked at and which will not cause him
to be overlooked in the society and culture in which the child will grow up.
The Messenger of Allah (pbuh) advised people to give children nice names. He changed the
names of many Companions who were not given nice names at birth. For instance, he asked one
of Companions his name and when he answered “Zahim”, he did not like this name and gave
him the name “Bashr”. So he changed the name which meant “trouble” with a better one
meaning “blissful herald”.
Another Companion’s name was al-Asi, which meant rebellious. The Prophet changed this name
to “Muti” which meant obedient.
Hazrat Ali narrates how his first son was named: “When my first son was born, I named him
“Harb” which meant “war”. The Messenger of Allah came and said: Show the baby to me; what
did you name him? We said that we had named him Harb. He said: No, his name is Hassan.
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3. A good education and discipline: Another right of children over their parents is receiving a
good education. Educating and disciplining children and preparing them for the future is one of
the duties of parents.
Parents are responsible not only for feeding and dressing their children but also for providing
them with a good education.
Families play an important role in children’s education. Actually, family is the first place where
children receive their fist education. Education starts in the family.
Fathers are the primary people who are responsible for the education of children. They are held
responsible for this by Allah. It is stated in the Quran that fathers who did not fulfill this
responsibility will be the ones in the worst situation and the most devastated fathers on the Day
of Judgment.
One is responsible for his family. Actually, their children will be either a suer or an intercessor
for them on the Day of Judgment. If a father disciplines and educates his children according to
Islam, he benefits from the Thawabs his children earn, and thus his children will be intercessors
for him. Otherwise, his children will sue him saying, “Why did you neglect our education, why
did you lead us to Hell?” Indeed, the following is stated in a Quranic verse: “Your riches and
your children may be but a trial: but in the Presence of God, is the highest, Reward.” (atTaghabun, 64:15).
The trial mentioned in this verse for fathers is not only about meeting their children’s physical
needs but also providing them with a good education.
In this sense, being a father means being responsible in Islam. A father is the one who is
responsible for his family members both in the world and in the hereafter. His responsibility for
disciplining his children can be fulfilled by preparing them very well for life and bringing up
them well enough so that they can fulfill their own responsibilities as well. Teaching children
merely religion or merely professions is not a good education. It is incomplete education.
A Father’s Responsibilities:
We can list the main knowledge a father is responsible for teaching his children according to
Islam as follows:
1. Basic information about belief and worship.
2. Basic information about high moral qualities.
3. Information on what to be careful about in relations with other people.
4. Vocational education.
While educating children within the family, parents and other members of the family must set up
good examples for children. A child who witnesses good behaviors and manners from his parents
and other members of the family will certainly be influenced in a positive way. Parents should
talk to each other in a respectful way in front of children and should avoid telling lies and
breaking promises. They should also perform their prayers properly. Children seeing all these
positive behaviors in their parents will be affected in a positive way. So, we should set good
examples for young people with our proper and ideal lifestyles. We should keep in mind that
actions speak louder than words. How effective would it be if a smoking parent told their
children not to smoke? Of course, it would not be effective at all. Therefore, words and actions
should comply with each other. It is impossible for an education given by parents whose words
and actions do not comply with each other to succeed.
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Family is a primary school in which children are taught the essentials of the creed, principles,
values, virtues and teachings of Islam.
We have to provide our children with not only a vocational education which will help them have
a good job in their future lives but also a correct and adequate religious education which will help
them grow up to be believers and righteous people.
4. Treating children well: It is one of the children’s rights over their parents to be treated well. It
is wrong to beat children in order to discipline and educate them. However, it is essential to give
them the feeling that they will be punished if they do something wrong. Parents should approach
their children understandingly, mercifully and affectionately while educating them in the family.
When a child does something wrong for the first time, parents should explain very well to him
why it is wrong. If the child persists on doing the same thing again and again, parents can choose
to punish him in an appropriate way. However, they must never force or oppress him. Exaggerating
every mistake and punishing severely each time and revealing the mistakes in front of others are
inappropriate.
Truths should be explained to children by simplifying the subject to the degree the children can
understand. Simplifying subjects and explaining them to young people in a way that they can
understand is an important factor for education to be successful. ıt is necessary because the
religious truths are usually abstract. They are not easy to understand and comprehend. For this
reason, we should make matters easier for them to understand by making use of examples and
anecdotes, following the method of the Quran, the Prophet and Islamic scholars. Examples and
anecdotes help comprehending abstract subjects and make them permanent in the mind.
5. Marrying children when they are old enough to get married: one of the rights that children
have over their parents is to be provided with marriage when they are old enough, without delaying
it. As a matter of fact, both the Quran and the Prophet (pbuh) orders that young people and orphans
be married when they are old enough.
Marrying children is an important part and significant matter of domestic discipline and education
given to children, because the goals of Islam in terms of family can only be actualized with the
help of a good marriage. For this reason, the Quran includes the marriage issue in detail: Wed them
with the leave of their owners (parents), and give them their dowers, according to what is
reasonable: They should be chaste, not lustful, nor taking paramours.” (An-Nisa, 4:25) “Do not
marry unbelieving women (idolaters), until they believe. Nor marry (your girls) to unbelievers
until they believe.” (Al-Baqarah, 2:221) And the Prophet emphasizes that a spouse to marry must
be righteous.
Actually, ideal basic education that should be given to children by their parents and the parents’
duty finishes by providing them with a job and marrying them by providing them with a separate
house as soon as possible.
A married young person is then an independent individual who has got his/her own responsibilities.
S/he is no more a burden on his/her family and has become an individual having his/her own
responsibilities.
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Conclusion
Parents have some responsibilities and duties concerning their children. They are going to be called
to account for whether they have fulfilled these responsibilities and duties in the presence of Allah.
We should try our best to fulfill our duties concerning our children who are the assurance of our
future.
Our duties concerning our children start before they are born, when they are in mother’s wombs
and continue by increasing when they are born.
Parents whose babies are born should give them a nice name, first of all. They should provide their
children with a good education and good discipline and should treat them equally and justly and
mercifully while giving them this education and discipline.
Lastly, parents should enable their children to become good individuals in the society by marrying
them when they are old enough.
THE ROLE OF THE MOTHER
Every society is made up of blocks of family units. The stronger each block is, the stronger the
structure of the society. Families are thus the building blocks upon which rests the fate of
society. For the development of good families, the mother plays a vital role. Many women today
have aspirations of progress in their careers, and degrees in various fields.
However it is indisputable that the most important achievement of a mother is the raising of
sensible, virtuous children who will then move on to build other strong blocks for society. It has
been said that it is easy to bear children but it is difficult to raise them well. In that lies the
challenge for all mothers.
Islam’s respect for the Mother
A Muslim mother has a valued and dignified role. Her contribution is acknowledged and
appreciated. Her unparalleled gifts to the child have been aptly described by Imam Zaynul
‘Abidin (a) in Risalatul Huqooq – The Chapter of Rights.
It is the right of your mother that you should appreciate that she carried you [in her womb] the
way nobody carries anybody, She fed you the fruits of her heart which nobody feeds anybody.
She protected you [during pregnancy] with her ears, eyes, hands, legs, hair, limbs, [in short]
with her whole being, gladly, cheerfully, and carefully; suffering patiently all the worries, pains,
difficulties, and sorrows.
Till the hand of God removed you from her and brought you into this world. Then she was most
happy, feeding you forgetting her own hunger, clothing you even if she herself had no clothes,
giving you milk and water not caring for her own thirst, keeping you in the shade, even if she had
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to suffer from the heat of the sun, giving you every comfort with her own hardships; lulling you
to sleep while keeping herself awake.
The foundation of the family is laid with the decision to marry, and the importance of the mother
is evident in Islamic teachings beginning with marriage, conception and then child rearing. The
following points illustrate how Islam sanctifies the role of the mother
Emphasis on choosing a good wife
Islam advocates choosing of a wife based on moral characteristics. The Holy Prophet
says: Marry into a decent family, for genes have effects. He is also reported to have encouraged
Muslims to marry virtuous women in order to have virtuous children He has condemned those
who look only for wealth and /or beauty when choosing a spouse.
Respect in this world
A mother commands great respect from her family. She is to be obeyed, and venerated. The
Qur’anic verses which talk about the rights of parents include the mother. However the Holy
Prophet (S) has enjoined goodness to the mother even before the father. A man once came for
advice to him, as to who he should be good to. The Prophet (S) advised him to do good to his
mother again. Three times the man asked, and three times the Prophet (S) told him to do good to
his mother. At the fourth time, the Prophet (S) told him to do good to his father. This well-known
story clearly illustrates the position of the mother in Islam.
Respect in the Hereafter
The famous hadith of the Holy Prophet (S) says: Jannat lies under the feet of the mothers. A
woman came to the Holy Prophet (S) and asked why going for Jihad was not obligatory on
women. She was afraid that women were barred from achieving the great reward for those who
fought and died in the way of the Almighty.
The Prophet (S) explained to her that a woman was a fighter in Allah’s way from the time she
became pregnant up to the time she delivered, and from the time she began breast-feeding till the
time she stopped. If she died during that period, her position would be that of a martyr. To raise a
virtuous child is one of the greatest good deeds. It continues to bring reward even after death.
Holy Qur’an on the Mother
Allah says
And We have enjoined man in respect of his parents - his mother bears him with faintings
upon faintings, and his weaning takes two years - saying: “Be grateful to Me and to both your
parents, to Me is the eternal coming. (Luqman, 31:14)
And in Sura He says:
And We have enjoined on man doing of good to his parents; with troubles did his mother bear
him and with troubles did she bring him forth; and the bearing and the weaning of him was
thirty months. (Ahqaf, 46:15)
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In both the above verses, although both parents are mentioned, the mother is singled out as she
bears a greater responsibility and ultimately a greater reward.
Two mothers are mentioned by name in the Qur’an. When Bibi Maryam, the mother of Nabi Isa
(a) suffered the pangs of childbirth, she wished she was dead. She was all alone and worried
about what was about to happen to her. At that time Allah consoled her and told her not to
grieve. She was provided with fresh dates and water. She was also told to fast for three days by
abstaining from talk, and Allah made the baby talk to prove that he was a miraculous baby
(Maryam, 19:23-26).
The mother is shown concern and consideration for her state. Allah does not abandon her, or
reprove her by telling her that she is privileged to give birth to a Prophet. Although that was true,
motherhood entails great difficulty, a fact recognized by the Qur’an.
Another mother mentioned by the Qur’an is the mother of Prophet Musa (a). When she was told
to put her baby in the river, she was given an assurance that the baby would be returned to her.
Allah knows the love of the mother, and knows it is difficult to give away one’s child.
When the baby was picked up by Firawn’s wife, he refused to suck the milk of any foster
mother. Prophet Musa’s sister then suggested that they try her mother. Mother and baby unite,
and Allah’s promise was fulfilled. (Sura TaHa 37-40, Qasas 7-13)
Qualities of a Mother
A good mother has outstanding qualities. No one can replace her in the life of her children. The
following are some of the things which make her so unique.
1. A deep love for her children
A mother’s love is unmatched. Whether young or old, healthy or handicapped, troublesome or
obedient, the child is still beloved to the mother. This love may be displayed in various forms.
Sometimes children misinterpret scoldings and rebukes to be a sign of lack of love. It is
important to assure the child that he is always loved, even when his behavior warrants
disciplinary measures. Such a child becomes confident and happy, and will never seek solace
elsewhere. The love of the mother becomes a source of happiness and peace at home. Children
feel attached to the home because of the mother.
2. Sacrifice and dedication
A mother gives up a great deal for the sake of the child. She gives up her time, her sleep, her
pleasures etc. to ensure that the child is all right. As Imam Zaynul ‘Abidin(a) says in his book
Risalatul Huquq (mentioned earlier), nobody comes even close to doing what a mother does for
her child. That is why he says that it is only with help of the Almighty that one can thank the
mother for all her sacrifice and efforts.
A good mother places the needs of the child, both physical and emotional needs, first. This is an
important point to keep in mind, especially in these modern times. Women today are deluded by
society into making their own careers and jobs more important than their homes. The home will
always remain a woman’s most valuable work and that may require all types of sacrifices. It is
not really a sacrifice, but is an investment which will reap great dividends.
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3. Protection and security
A mother always tries to safeguard the child from danger and difficulties. However some
mothers tend to be over protective. It is wise for the child to learn to face some problems in life,
according to his age and circumstances. A coddled child will be unable to face the realities of the
world when he grows up, a world which will not be as considerate of him as his mother.
The role of the Mother
A window of the child to the world
When a baby is born, he is totally unaware of the outside world. The mother plays an important
part in introducing him to the world. The outlook that the child will form towards life depends a
lot on the mother. His attitude, his views - religious or otherwise- his perspective on life and its
goals, will all be gained from her. Eventually he will mature and perhaps form his own changed
views, but the initial years and what he learns in them will always have a lasting impression on
his mind.
Model for the child
Since the mother is the most important person in the life of a child, she is greatly revered. Her
habits and behavior become a model for the child. Whatever the child observes from her, such as
her housekeeping habits, her manners, her relationships with others, the way she spends money,
and in general her lifestyle, will all undoubtedly affect the child’s character. A mother is said to
be better than a hundred teachers. Her emotional strengths and weaknesses are an example for
the child, and will be followed for many years to come even though all of it may not be worthy.
People have been reported to be following their mother’s ways even when they know the
mothers were wrong. It is almost like an unconscious reaction, and it takes effort to behave
differently. Thus mothers have an important task of setting forth a good example. It may seem
difficult, even impossible.
Many mothers think it too great a burden to be acting near perfect all the time, even in the
familiarity of their own homes. However it is a good training. What mothers will change in
themselves for their children will become a habit, and will lead to a real change. It is not
perfection that Islam demands from mothers, but a willingness to accept the responsibility of
modeling good acceptable behavior.
Strengths of a Mother
The following qualities need to be acquired by all mothers.
Awareness of responsibility
Motherhood is a career, and those who take it up must try and excel at it. It is the duty of every
mother to look into better techniques and strategies of parenting. A wide variety of material is
available, both Islamic and secular. Although Islamic material may not be abundant in English,
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many secular books and magazines are published about parenting. Reading these from time to
time helps increase awareness and vision. When a mother reads about problems that parents face,
she is comforted by the fact that she is not alone. That is very reassuring as often parents assume
they are the only ones having difficulties. Also, reading about solutions used by other people, or
advice given by psychologists etc. helps broaden the choice of possible tactics in dealing with
children.
Setting clear goals
A mother has to know what she expects from her children, and then explain that to them. It is not
enough to want good children. The children must know what exactly is expected from them, and
what the mother wants them to do. Sometimes a mother tells the child to lay the table properly.
Because it has not been explained to the child what properly means, he does it the way he thinks
it right. The child may consequently be blamed for being sloppy, lazy etc. for not setting the
table right. The frustration and heartache could have been avoided if the child knew exactly what
was expected from him, rather than a vague order to lay the table.
The same can be applied to all chores, behavior with others, academic achievements etc. The
mother must have definite goals of what she wants, and make them clear.
Encourage children according to their potential
Each child comes with his own distinctive potential. The Holy Prophet (S) has said: Human
beings are like mines of gold and silver. Children have abilities that could lead to great
achievements. Some show skill and interest in a certain area, while others prefer a different one.
Apart from not trying to compare children with one another, a good mother tries to bring out the
best in each child. She makes the child develop his skills in whatever area he is good at, as well
as remedy the weakness in each child. If one child is very shy, for example, the mother should
not demand that he socialize and interact with others the way his siblings do.
Some mothers unwittingly put their children through a great deal of embarrassment and
humiliation.
The child must be taught to overcome his shyness. Some books on shyness may help. Or the
mother could give practical suggestions of what the child could talk about to others. A mother’s
gentle guidance can remedy many a flaw and weakness in the character of the child.
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5. THE PROPHET’S FINAL ACTS & HIS ACHIEVEMENTS
(DIETARY LAWS IN ISLAM)
ُ
ُ َ
ُ ِّ َ ْ ُ َ ُ ْ ُ َ َ ْ ْ
َُ ْ ُ َ ْ
ْ
َ
َّ
َ
‫يحة‬
‫ُح ِّر َم َت َعل ْيك ُم ال َم ْيتة َوالد ُم َول ْح ُم ال ِخ ْ ْ ِي ِير َو َما أ ِهل َ ِلغ ْْ ِي الل ِـه ِب ِه َوال ُمن َخ ِنقة َوال َم ْوقوذة َوال ُم َيد َية َوالن ِط‬
َ
ُّ َ َ َ ُ َ َ ْ ُ ْ َّ َ َ
َ َ ْ ْ ْ ْ ُ َ َْ ْ
َ ‫س َّالذ‬
ُ ْ َ ْ َ َ ‫الن ُص‬
‫ين‬
‫َو َما أ ك َل الس ُب ُع ِإل ما ذكيتم وما ذ ِبح عل‬
ِ ُ َ َ ‫ب ْوأن ت َ ُستق ِس ُموا ِب َ ْاْلزل ِم ذ ى ِل َك ُم ِفسق ال َيوم ي ِئ‬
ِ
َ
ْ
َ َ
َ ْ
ُ َ ْ َ ََ ُ
َ
ُ
ُ
ُ ْ
‫كف ُروا ِمن ِد ِينك ْم فَل تخش ْوه ْم َواخش ْو ِن ال َي ْو َم أ ك َملت لك ْم ِدينك ْم َوأت َم ْمت َعل ْيك ْم ِن ْع َم ِ ِث َو َر ِضيت لك ُم‬
َ ْ
َ ْ ِّ
َ ً
َ
ُ َ َ َّ
ْ
َ
ُ ْ
﴾٣ :‫ِاْل ْسَل َم ِدينا ف َم ِن اضطر ِ ْ ِف َمخ َم َصة غ ْْ َي ُمت َج ِانف ِْلثم ف ِإن اللـه غفور ر ِحيم ﴿المائدة‬
(Surah Al- Maidah 05:03)
TRANSLATION
Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated
to other than Allah , and [those animals] killed by strangling or by a violent blow or by a headlong fall or by the goring of horns, and those from which a wild animal has eaten, except what
you [are able to] slaughter [before its death], and those which are sacrificed on stone altars, and
[prohibited is] that you seek decision through divining arrows. That is grave disobedience. This
day those who disbelieve have despaired of [defeating] your religion; so fear them not, but fear
Me. This day I have perfected for you your religion and completed My favour upon you and
have approved for you Islam as religion. But whoever is forced by severe hunger with no
inclination to sin - then indeed, Allah is Forgiving and Merciful.
EXPLANATION
Opinions of Abdullah Yusuf Ali (T h e N o b l e Q u r ’ a n)
3. Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that on which
hath been invoked The name of other than Allah;(691) that which hath been killed by
strangling, or by a violent blow, or by a headlong fall, or by being gored to death; that
which hath been (partly) eaten by a wild animal; unless ye are able to slaughter it (in due
form);(692) that which is sacrificed(693) on stone (altars); (forbidden) also is the
division(694) (of meat) by raffling with arrows: that is impiety. This day have those who
reject faith given up all hope of your religion:(695) yet fear them not but fear Me. This day
have I perfected your religion(696) for you, completed My favour upon you, and have
chosen for you Islam as your religion. But if any is forced by hunger, with no inclination to
transgression, Allah is indeed Oft-forgiving, Most Merciful.
691 Cf. 2:173 and n. 173 and 174. The prohibition of dead meat, blood, the flesh of swine, and
that on which other names than that of Allah have been invoked, has been there explained. 692 If
an animal dies by strangling, or by a violent blow, or a headlong fall, or by being gored to death,
or by being attacked by a wild animal, the presumption is that it becomes carrion, as the lifeblood is congealed before being taken out of the body. But the presumption can be rebutted. If
the life-blood still flows and the solemn mode of slaughter (dhabh) in the name of Allah as a
sacrifice is carried out, it becomes lawful as food. 693 This was also an idolatrous rite, different
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from that in which a sacrifice was devoted to a particular idol or a false god. 694 Gambling of all
kinds is forbidden: 2:219. A sort of lottery or raffle practised by Pagan Arabs has been described
in n. 241. Division of meat in this way is here forbidden, as it is a form of gambling. 695 So long
as Islam was not organised, with its own community and its own laws, the Unbelievers had
hoped to wean the Believers from the new Teaching. (Now that hope was gone, with the
complete organisation of Islam). 696 It is considered by many as the last verse revealed
chronologically, marking the approaching end of al Mustafa's ministry in his earthly life.
Halal and Haram food in Islam
In the Holy Quran
“O ye who believe! Eat of the good things wherewith We have provided you, and render thanks
to Allah if it is (indeed) He whom ye worship” (2:1724).
“He hath forbidden you only carrion, and blood, and swine flesh, and that which hath been
immolated to (the name of) any other than Allah. But he who is driven by necessity, neither
craving nor transgressing, it is no sin for him. Lo! Allah is Forgiving, Merciful” (2:173).
“O ye who believe! Fulfill your undertakings. The beast of cattle is made lawful unto you (for
food) except that which is announced unto you (herein), game being unlawful when ye are on
pilgrimage. Lo! Allah ordained that which pleased Him” (5:1)
“Forbidden unto you (for food) are carrion and blood and swine-flesh, and that which hath been
dedicated unto any other than Allah, and the strangled, and the dead through beating, and the
dead through falling from a height, and that which hath been killed by (the goring of) horns, and
the devoured of wild beasts, saving that which ye make lawful (by the death-stroke), and that
which hath been immolated unto idols.
"And (forbidden is it) that ye swear by the divining arrows. This is an abomination. This day are
those who disbelieve in despair of (ever harming) your religion; so fear them not, fear Me! This
day have I perfected your religion for you and completed My favour unto you and have chosen
for you as religion Al-Islam. Whoso is forced by hunger, not by will, to sin: (for him) lo! Allah is
Forgiving, Merciful” (5:3)
“They ask thee (O Muhammad) what is made lawful for them. Say: (all) good things are made
lawful for you. And those beasts and birds of prey which ye have trained as hounds are trained,
ye teach them that which Allah taught you; so eat of that which they catch for you and mention
Allah's name upon it, and observe your duty to Allah. Lo! Allah is swift to take account” (5:4)
“This day are (all) good things made lawful for you. The food of those who have received the
Scripture is lawful for you, and your food is lawful for them. And so are the virtuous women of
the believers and the virtuous women of those who received the Scripture before you (lawful for
you) when ye give them their marriage portions and live with them in honour, not in fornication,
nor taking them as secret concubines. Whoso denied the faith, his work is vain and he will be
among the losers in the Hereafter” (5:5).
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“And eat not of that whereon Allah's name hath not been mentioned, for lo! it is abomination.
Lo! the devils do inspire their minions to dispute with you. But if ye obey them, ye will be in
truth idolaters” (6:121).
From the Hadith
-On the authority of Abu Huraira (may Allah be pleased with him), who said: The Messenger of
Allah said: “Allah the Almighty is good and accepts only that which is good. Allah has
commanded the Faithful to do that which He commanded the Messengers, and the Almighty has
said: “O ye Messengers! Eat of the good things, and do right..” (Quran 23:51). And Allah the
Almighty has said: “O ye who believe! Eat of the good things wherewith We have provided
you..” (2:172). Then he mentioned [the case of] a man who, having journeyed far, is disheveled
and dusty and who spreads out his hands to the sky [saying]: O Lord! O Lord!-while his food is
unlawful, his drink is unlawful, his clothing unlawful, and he is nourished unlawfully, so how
can he be answered!” (Muslim).
-On the authority of Abu Ya'la Shahddad ibn Aus, the Messenger of Allah said: “Verily Allah
has prescribed proficiency in all things. Thus, if you kill, kill well; and if you slaughter, slaughter
well. Let each one of you sharpen his blade and let him spare suffering to the animal he
slaughters” (Muslim).
-In an incident narrated by Rafi' bin Khadij, the Prophet told Muslims who wanted to slaughter
some animals using reeds, “Use whatever causes blood to flow, and eat the animals if the Name
of Allah has been mentioned on slaughtering them...” (Bukhari).
-Narrated Abu Thalaba: Allah's Messenger forbade the eating of the meat of beasts having fangs
(Bukhari).
-Narrated Ibn Umar: The Prophet cursed the one who did Muthla to an animal (i.e. cut its limbs
or some other part of its body while it is still alive (Bukhari)
❖ Reasons for the Prohibition of Specific Foods in the Quran
God has created man in a way that whatever he eats and drinks has an influence on his mind, body
and soul. Hence, God declared certain edible materials as prohibited (Haram) and others
permissible (Halal). This paper lists the foods that are impermissible as mentioned in the Quranic
Chapters al-Baqarah and al-Maidah.
In these chapters, twelve impermissible foods are listed, some of which are carrion, blood, pork,
and wine, in addition to the meat of animals that have been strangled, gored to death, and not
slaughtered based on Islamic rules. Moreover, brief reasons as to why they are forbidden are also
presented.
Introduction
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Once man had been created, God created sustenance for him as well. Just as the food contributes
to growth and strength of a man’s body, it also influences his mind and soul considerably. Hence,
God - the Wise, has forbidden people from eating certain foods so as not to negatively affect our
souls.
While modern scientists have not yet discovered the negative effects of impermissible foods on
people’s minds and souls, there are scientific findings, which confirm the harmful effects of
impermissible foods on physical health. This provides some evidence for the miracle of the Holy
Quran. In this paper impermissible foods mentioned in the Quranic chapters al-Baqarah and alMaidah have been discussed.
Impermissible Foods
The foods which God has forbidden us from eating in the chapters al-Baqarah and al-Maidah
consist of the following:
Carrion
Carrion refers to dead body of any animal whose meat has been considered permissible by God –
either four-footed, bird, wild or tame. In other words, eating carrion or making any use of it is
forbidden. God says in the Quran,
“Forbidden to you (for food) are carrion…”
The reason behind prohibiting carrion
No doubt, God - the Wise, does not make something such as eating carrion prohibited without a
reason unless it has harmful effects. In addition to hadiths on the detrimental effects of carrion,
scientific advances have also revealed its damaging effects.
The reason behind this may be that the stomach cannot make fresh blood out of carrion. In addition,
carrion is the center of various microbes. Besides prohibiting the consumption of carrion, it is
forbidden to eat it because it is also impure (najis). Thus, Muslims are to avoid it altogether.
Blood
Allah says in the Quran,
“Forbidden to you (for food) are …blood….”
During the Age of Ignorance, people used to cook and consume the large intestine of an animal
with its blood poured over it. After the revelation of the Quran, the oozed blood was forbidden.
However, a little blood remaining in the animal’s meat after it is slaughtered or the blood that has
turned into meat in the liver are considered permissible.
The reason for forbidding the consumption of blood
When restricted to the areas where blood should be, such as the heart and vessels, blood is
necessary for life. However, eating blood is detrimental to both the body and spirit.
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On one hand, blood is a haven for microbial growth. All microbes after entering the body,
concentrate in blood first. The white blood cells fight body toxicities by destroying bacteria and
helping to remove unwanted material. When blood stops circulating in the body, white blood cells
are destroyed. Thus, the microbes that have no opposition any more, tend to multiply rapidly. And
when blood stops circulating in the body, it becomes the filthiest part of a human or animal’s body.
On the other hand, foods affect a man’s temperament and conduct through influencing glands and
their hormone production. Consuming blood thus leads to cruelty and hard-heartedness.
In this regard, Muslim scholars say: God has made (drinking) blood prohibited because it ruins
body…and causes one’s mouth and body to give an unpleasant odor cause bad-temperedness,
hard- heartedness, and being less affectionate to others. One who drinks blood, may even kill his
father, friend and spouse.
Pork
In this regard, Allah said in the Glorious Quran,
“Forbidden to you (for food) are ……and the flesh of swine…”
According to the above Quranic verse, pork is considered prohibited as a whole so it becomes
evident that pork is basically haram whether it is carrion or not. This is also the case with the meat
of animals such as dogs, cats, and monkeys. However, pork is specified because people tend to eat
it more than animal meat.
Why pork is forbidden
Even some people those who eat pork consider pigs as dirty animals. They are also known for
being extremely indifferent and irresponsible in sexual matters, and since food affects a person’s
conduct and mindset, it leads to this carelessness in those who eat pork.
Pork is also forbidden in Judaism. As written in the Old Testament, “…do not chew their cud; they
are unclean for you. Do not eat their meat (i.e., pork) and do not touch their corpse. “Moreover,
sinners are likened to pigs in the Gospel. In the stories herein, the pigs are introduced as the symbol
of Satans.
It is surprising that some insist on eating pork while on the one hand they see pigs eating dirt and
their excrement, and on the other hand, it has been scientifically proven that its meat contains two
dangerous parasites, namely trichina and measles.
Trichina spawns 15,000 eggs every month, causing anemia, dizziness, diarrhea fever, rheumatic
pains, nerve injury, itching, excess fat, bruise, fatigue, and difficulty in chewing, swallowing and
breathing. There are 400 million larvae of Trichina in one kilo of pork. This is perhaps why eating
pork was banned in some part of Russia some years ago.
Some may say that all these parasites can be killed and pork can be cleansed of them using modern
technologies. However, germs that cannot be killed by using conventional methods will still
remain.
Even if we assume that the parasites can be killed by cooking pork at high temperatures using
hygienic devices, the harm from pork cannot be denied because based on the aforementioned
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principle - the meat of every animal carries the features of that animal, and it influences the conduct
of the one who eats it through the hormones secreted by the glands of the animal.
Consuming pork can lead to sexual laxity and indifference to reputation and chastity of one’s wife
and daughters, all of which are the prominent qualities of pigs and are transmitted to the one who
consumes pork.
Animals not slaughtered based on Islamic rules
Allah said in the Quran,
“Forbidden to you (for food) are carrion…and that which has been slaughtered to (the name
of) any other than Allah.”
This verse implies that if a halal animal is killed either in the name of any other than Allah, or,
when Islamic rules have not been observed during the process, or, by disbelievers - it becomes
prohibited to eat.
The philosophy of animals not slaughtered based on Islamic rules
Does saying the name of God or any other name when slaughtering animals hygienically influence
its meat?
Not necessarily so, because in Islam edible materials become forbidden for different reasons.
Sometimes it is for good physical health, sometimes for self-purification, and sometimes for
preserving social order.
Animals slaughtered to the name of idols, for example, are prohibited due to spiritual, moral, and
pedagogical reasons. They separate man from God and have negative psychological and
pedagogical effects due to polytheistic tradition of idol-worship, which reinstates idolatry.
The above-mentioned items, namely carrion, blood, pork and animal not slaughtered based on
Islamic legal rules are prohibited in four Quranic chapters - two in Mecca (Anam, 145; Nahl, 115),
and two in Medina (al- Baqarah, 173; al-Maidah, 3).
It seems that the prohibition of these types of meats was proclaimed for the first time during early
Islam. The second time it was done when Prophet’s residence in Mecca ended. The third time it
was done during in his early migration to Medina and the fourth time in his late life in the chapter
al-Maidah, which is among the last chapters revealed.
Wine
According to Raghib Isfahani, “khamr” (‫)خمر‬, meaning “wine” literally means “covering
something;” thus, “khimar” (‫ )خمار‬refers to “cover” [as a noun], the cloth with which a woman
covers her head is also called “khimar.”
However, it should be noted that on the basis of Islamic rulings, “khamr” is not limited to wine
(from grapes). Rather, it refers to any intoxicating liquid made out of either grapes, raisins, dates
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or any other substance that can be made into an intoxicating drink is literally referred to by this
specific term.
In the Quran, it is seriously prohibited to drink intoxicating drinks, and Muslims are forbidden to
do so. However, God declared wine as haram in stages. He first said in the chapter al-Nahl:
And of the fruits of the date-palm, and grapes, whence you derive strong drink and (also)
good nourishment. Lo! Therein is indeed a lesson for people who have wisdom.
In this verse, “strong drink” refers to intoxicating drinks. Apparently, in this verse God does not
permit Muslims to make wine out of dates and grapes. Rather, “strong drinks” are placed in
contrast to “good nourishment,” which implicitly indicates the undesirability and prohibition of
intoxicating drinks.
Thus, it is not necessary to say that this verse was revealed before the prohibition of intoxicating
drinks and has referred to their being halal. In contrast, it indicates that they were haram and this
was the first warning about prohibition of wine.
God also said the chapter al-Nisa,
“O you who believe! Do not approach prayer when you are drunken, until you know that
which you utter.”
In this verse, God refers to the fact that prayer becomes null and void when one is intoxicated.
In the gradual course of prohibition of wine, God, the Wise, said,
“They ask you concerning wine and gambling. Say: "In them is great sin, and some profit,
for people; but the sin is greater than the profit.”
In this verse, God introduced wine as having some benefit for people. Its benefits perhaps include
the money made through its sale, minor health benefits as offered by various scientific studies, and
the pleasure one gains as a result of drinking it. However, God has specified that the consequential
harms far outweigh the benefits.
Then in the chapter al- Maidah, He said:
“O you who believe! Intoxicants and gambling,…are an abomination, of Satan’s work:
eschew such [abomination], that you may reach salvation”…
“Verily Satan wants to excite enmity and hatred between you, with intoxicants and gambling,
and hinder you from the remembrance of Allah, and from prayer: will you then abstain?’
After referring to these verses and comparing them with each other, scholars have pointed out ten
features that highlight the significance of prohibition of wine:
i. The word “verily” (‫ )انما‬is used,
ii. Wine is called an abomination,
iii. It is called a work of Satan,
iv. God explicitly prohibits people from drinking it,
v. When it is avoided, one can hope for and expect salvation,
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vi. This verse includes the evils which result from drinking wine,
vii. There is a question which adds urgency to the warning to abstain from it, given to those who
commit this sin
viii. After much emphasis on this issue, people are invited to obey God and His Messenger and
are discouraged from opposing them
ix. God does not need our obedience, and
x. In the next verse, God says,
“On those who believe and do good there is no blame for what they eat,…”
As mentioned above, God declared the prohibition of wine gradually and in stages, perhaps
because the Arabs during that time were heavy drinkers, making it difficult for them to break the
habit. Hence there it was made easy for them by delivering the verdict of prohibition of wine in
stages.
Reasons for prohibiting wine
Drinking intoxicants is naturally, morally, and intellectually harmful. Its negative physical effects
include the disorder of the stomach, intestine, liver, lungs, nerves, blood vessels, heart, and the
five senses.
Both past and modern physicians have written and presented statistics that indicate a variety of
illnesses result from drinking wine. These include throat cancer, breast cancer, stroke, heart
disease, and high blood pressure. Overall, it harms organs such as the brain, heart, liver, and
pancreas.
As for moral harms of drinking, intoxicating beverages, besides having negative effects on body
also damage man’s soul. It may lead to a person behaving without grace, or committing
unintentional acts of insulting and harming others. They may commit crime or murder. They can
divulge one’s and others’ secret and trample on human rules and sanctity, which form the basis of
man’s happiness.
As for the intellectual harms of drinking intoxicating beverages, it dissipates one’s wisdom,
disrupts rational decision-making, and mars their perception and discretion. Drinking intoxicating
beverages is the worst sin and evil because many evils are rooted in it.
Some Quranic commentators have provided some mind-boggling statistics on the consequences
of drinking wine:
i. According to some statistics released in England, insanity due to drinking intoxicating beverages,
compared it with other kinds of insanity, in that there have been 2249 insane people due to
intoxication as opposed to only 53 insane people because of other reasons.
ii. According to the report of the American College of Surgeons Committee on Trauma and Injury,
“Forty percent of motor vehicle crash deaths involve alcohol drinking, and 40 percent of
pedestrians killed had been drinking.
The contributory role of alcohol in intentional trauma deaths is just as bad. The presence of alcohol
in combination with easy access to a deadly weapon (most commonly a handgun) and often only
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a minor grievance is known as the deadly triad. These three factors together all too often result in
tragedy for the victim as well as the assailant.
Alcohol is responsible for approximately half of all trauma deaths and nonfatal injuries in the
United States—a very tragic and very expensive public health problem that continues every day
and every night on our nation’s highways, in our cities, and on our farms.”
iii. An English scholar by the name of Bentham writes: “In northern countries, alcoholic beverages
make a person fatuous and imbecile, while in the southern countries, it makes them insane.” He
adds: “The religion of Islam has prohibited all kinds of alcoholic drinks and this is one of the
distinctive features of Islam.”
iv. According to statistics in the United States, every year mental illness leads to twice as many
deaths as the American death toll in the Second World War. Scientists believe that drinking
intoxicating beverages and smoking play a crucial role in mental illness in the United States.
v. From the economic point of view, in England itself, the losses incurred every year as a result of
absenteeism on the part of employees due to alcoholism has been estimated to be around 50 million
dollars, which, by itself, is sufficient for the building of thousands of kindergartens, primary, and
secondary schools.
vi. As per statistics published about the losses arising from alcoholic use in France, alcohol burdens
the French budget by 137 billion francs per year (not including the personal losses incurred by the
individuals), details of which are as follows:
- 60 billion Francs spent towards courts and prisons.
- 40 billion Francs expended for social benefits and charities.
- 10 billion Francs utilized for covering the expenses of the hospitals for alcoholics.
- 70 billion francs for maintaining social security.
It is evident the the number of mental patients, mental hospitals, murders, thefts, rapes, and
accidents is proportional to the number of bars.
Conclusion
The chapters al-Baqarah and al-Maidah mention twelve eating and drinking substances, which are
both physically and spiritually harmful. And so, they are prohibited.
Islam upholds that Divine purpose for creating human beings is for them to reach perfection, and
food influences people’s physical and spiritual health. Therefore, it offers guidelines with respect
to what can and cannot be eaten so as not to hinder people’s growth towards perfection.
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6. PILLARS OF ISLAM: SAWM
َ
َ ُ َ ُ َّ َ ُ َ
َ ‫ب َع َل َّالذ‬
َ ‫َيا َأ ُّي َها َّالذ‬
ِّ ‫ب َع َل ْي ُك ُم‬
َ ‫الص َي ُام َك َما ُكت‬
َ ‫آم ُنوا ُكت‬
َ ‫ين‬
‫﴾ أي ًاما‬١٨٣﴿ ‫ين ِمن ق ْب ِلك ْم ل َعلك ْم تتقون‬
ِ
ِ
ِ
ِ
َ َ َ ‫ً َْ ََ ى‬
ُ َ َ َ َ
َ ُ ُ َ َّ َ َ َ
َ ُ َ ْ ِّ
َ ُ
ُ‫ون ُه ف ْد َية َط َعام‬
َ
‫م ْعدودات ۖ فمن كان ِمنكم م ِريضا أو عل سفر ف ِعدة من أيام أخر ۖ وعل ال ِذين ي ِطيق‬
ِ
ُ َّ َ ُ ُ َ َ َ ُ َّ ْ َ َ ُ َ ً ْ َ َ َ َ َ َ
َ
َ َ
َ َ َ ُ ُ
ْ ْ ‫ِم ْس ِك‬
‫﴾ ش ْه ُر َر َمضان‬١٨٤﴿ ‫وموا خ ْْي لك ْم ۖ ِإن كنت ْم ت ْعل ُمون‬
‫ي ۖ فمن تطوع خ ْيا فهو خ ْي له ۖ وأن تص‬
َ
ِّ
َْ
ُ َ َ
َ ُْ
َ ْ
ُ ُ ُْْ
َ
ُ
َ ‫َّالذي ُأنز‬
‫ان ۖ ف َمن ش ِهد ِمنك ُم الش ْه َر فل َي ُص ْمه ۖ َو َمن‬
‫اس َو َب ِّينات ِّم َن ال ُهد ىى َوالف ْرق‬
‫لن‬
‫ل‬
‫ى‬
‫د‬
‫ه‬
‫آن‬
‫ر‬
‫ق‬
‫ال‬
‫يه‬
‫ف‬
‫ل‬
ِ
ِ
ِ
ِ
َ َ َ ‫َ َ َ ًِ َْ ََ ى‬
َ ْ ُ ْ ُ َ َ ْ ُ ْ ُ ُ ُ ُ َ َ َ ْ ُ ْ ُ ُ ُ َّ ُ ُ َ َ ُ َ ِ ْ ِّ
‫كان م ِريضا أو عل سفر ف ِعدة من أيام أخر ۖ ي ِريد اللـه ِبكم اليش ول ي ِريد ِبكم العش و ِلتك ِملوا ال ِعدة‬
َّ
َ ُ
َ ُ ْ َ ُ َّ َ ُ َ َ
‫الل َـه َع َ ى‬
﴾١٨٥﴿ ‫ل َما هداك ْم َول َعلك ْم تشك ُرون‬
‫َو ِلتك ِّ ُيوا‬
(Surah Al-Baqarah 02:183-185)
TRANSLATION
O you who have believed, decreed upon you is fasting as it was decreed upon those before you
that you may become righteous [Fasting for] a limited number of days. So whoever among you is ill or on a journey [during them]
- then an equal number of days [are to be made up]. And upon those who are able [to fast, but with
hardship] - a ransom [as substitute] of feeding a poor person [each day]. And whoever volunteers
excess - it is better for him. But to fast is best for you, if you only knew.
The month of Ramadan [is that] in which was revealed the Qur'an, a guidance for the people and
clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him
fast it; and whoever is ill or on a journey - then an equal number of other days. Allah intends for
you ease and does not intend for you hardship and [wants] for you to complete the period and to
glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.
EXPLANATION
Opinions of Abdullah Yusuf Ali (T h e N o b l e Q u r ’ a n)
183. O ye who believe! Fasting is prescribed to you as it was prescribed (188) to those
before you, that ye may (learn) self-restraint,188 As it was prescribed: this does not mean that the Muslim fast is like the other fasts
previously observed, in the number of days, in the time or manner of the fast, or in other
incidents; it only means that the principle of self-denial by fasting is not a new one.
184. (Fasting) for a fixed (189) number of days; but if any of you is ill, or on a
journey(190), the prescribed number (Should be made up) from days later. For those who
can do it(191) (With hardship), is a ransom, the feeding of one that is indigent. But he that
will give more, of his own free will,- it is better for him. And it is better for you that ye fast,
if ye only knew.
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189 This verse should be read with the following verses, 185-188, in order that the incidents of
the physical fast may be fully understood with reference to its spiritual meaning. The Muslim
fast is not meant for self-torture. Although it is stricter than other fasts, it also provides
alleviations for special circumstances. If it were merely a temporary abstention from food and
drink, it would be salutary to many people, who habitually eat and drink to excess. The instincts
for food, drink, and sex are strong in the animal nature, and temporary restraint from all these
enables the attention to be directed to higher things. This is necessary through prayer,
contemplation and acts of charity, not of the showy kind, but by seeking out those really in need.
Certain standards are prescribed, but much higher standards are recommended. 190 For journeys,
a minimum standard of three marches is prescribed by some Commentators; others make it more
precise by naming a distance of 16 farsakhs, equivalent to 48 miles. A journey of 8 or 9 miles on
foot is more tiring than a similar one by bullock cart. There are various degrees of fatigue in
riding a given distance on horseback or by camel or in a comfortable train or by motor car or by
steamer, aeroplane, or airship. In my opinion the standard must depend on the means of
locomotion and on the relative resources of the traveller. It is better to determine it in each case
according to circumstances. (R). 191 those who can do it with hardship; such as aged people, or
persons specially circumstanced. The Shafi'i school would include a woman expecting a child, or
one who is nursing a baby, but on this point opinion is not unanimous, some holding that they
ought to put in the fasts later, when they can.
185. Ramadhan is the (month) in which was sent down the Qur´an, as a guide to mankind,
also clear (Signs) for guidance and judgment (192) (Between right and wrong). So every
one of you who is present (at his home) during that month should spend it in fasting, but if
anyone is ill, or on a journey, the prescribed period (Should be made up) by days later.
Allah intends every facility for you; He does not want to put to difficulties. (He wants you)
to complete the prescribed period, and to glorify Him (193) in that He has guided you; and
perchance ye shall be grateful.
192 Judgement (between right and wrong): Furqan = the criterion or standard by which we
judge between right and wrong. See 2:53 n. 68.
193 The regulations are again and again coupled with an insistence on two things: (a) the
facilities and concessions given, and (b) the spiritual significance of die fast, without which it is
like an empty shell without a kernel. If we realize this, we shall look upon Ramadan, not as a
burden, but as a blessing, and shall be duly grateful for the lead given to us in this matter.
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What is Sawm (Fasting)?
The Arabic word for fasting is called "sawm" in the Quran. The word sawm literally means "to
abstain". According to Shariah, the word sawm means to abstain from all those things that are
forbidden during fasting from the break of dawn to the sunset, and to do this with the intention of
fasting.
Purpose of Fasting
Allah says, "O you who believe, fasting is prescribed for you as it was prescribed for those who
were before you, in order that you may learn Taqwa (piety)". (Al-Baqarah,2:183)
Taqwa is a very important spiritual and ethical term of the Quran. It is the sum total of all Islamic
spirituality and ethics. It is a quality in a believer's life that keeps him or her aware of God all the
time. A person who has taqwa loves to do good and avoid evil for the sake of God. Taqwa is
piety, righteousness and consciousness of God. Taqwa requires patience and perseverance.
Fasting teaches patience, and with patience one can rise to the high position of taqwa.
The Prophet (SA) said that fasting is a shield. It protects a person from sin and lustful desires.
According to Imam Al Ghazali, fasting produces a semblance of divine quality of samadiyyah
(freedom from want) in a human being. Imam Ibn Al Qayyim, viewed fasting as a means of
releasing the human spirit from the clutches of desire, thus allowing moderation to prevail in the
carnal self. Imam Shah Waliullah Dahlawi (d. 1762 C.E.) viewed fasting as a means of
weakening the bestial and reinforcing the angelic elements in human beings. Maulana Mawdudi
(d. 1979 C.E.) emphasized that fasting for a full month every year trains a person individually,
and the Muslim community as a whole, in piety and self-restraint.
Advertisement
Fasting Is Obligatory
In the second year of Hijrah, Muslims were commanded to fast in the month of Ramadan every
year as mentioned in the verse above [Al-Baqarah 2:183]. The Quran further says "The month of
Ramadan is that in which was revealed the Quran, wherein is guidance for humankind and the
clear signs of guidance and distinction. Thus whosoever among you witness the month must
fast..." [Al-Baqarah 2:184].
Prophet Muhammad (saws) explained this further in a number of his statements reported in the
books of Hadith. It is reported by Imam Al-Bukhari and Imam Muslim on the authority of Ibn
Umar that the Messenger of God said, "Islam is built upon five pillars: testifying that there is no
god except God and that Muhammad is the Messenger of God, performing Prayer, paying
the Zakah, making the pilgrimage to the Sacred House (Hajj), and fasting during the month
of Ramadan."
The entire Muslim world is unanimous in the principal of fasting in the month of Ramadan and
considers it obligatory upon every person who is physicaly capable (mukallaf).
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Rules of Fasting
Who must fast?
Muslims all over the world wait eagerly for Ramadan, as it is a time of increased inner peace and
well-being.
Fasting in the month of Ramadan is obligatory upon every adult Muslim, male or female, who
has reached puberty, is sane and who is not sick or traveling.
Sickness could be a temporary sickness from which a person expects to be cured soon. Such a
person should not fast during the days of his or her sickness, but he or she must fast later after
Ramadan to complete the missed days. Those who are sick with incurable illness and expect no
better health are also allowed not to fast but they must pay the fidyah, which is giving a day's
meals for each fast missed to a needy person. Instead of food for one day one can also give
equivalent amount of money to a needy person. Women in their menses and post-natal bleeding
are not allowed to fast, but they must make up the fast later after Ramadan. If pregnant women
and mothers who are nursing babies can also postpone their fasting to a later time when they are
able to do so.
A travel according to the Shariah is any journey that takes you away from your city of residence,
a minimum of 48 miles or 80 kilometers. The journey must be for a good cause. One must avoid
frivolous travel during Ramadan which causes a person to miss fasting. If possible one should try
to change their travel plans during Ramadan to be able to fast and should not travel unless it is
necessary. The traveler who misses the fasts of Ramadan must make up those missed days later
as soon as possible after Ramadan.
Fasting According to the Sunnah
1 - Take sahur (pre-dawn meal). It is Sunnah and there is a great reward and blessing in taking
sahur. The best time for sahur is the last half hour before dawn or the time for Fajr prayer.
2 - Take iftar (break-fast) immediately after sunset. Shariah considers sunset when the disk of the
sun goes below the horizon and disappears completely.
3 - During the fast, abstain from all false talks and deeds. Do not quarrel, have disputes, indulge
in arguments, use bad words, or do anything that is forbidden. You should try to discipline
yourself morally and ethically, besides gaining physical training and discipline. You should also
not make a show of your fasting by talking too much about it, or by showing dry lips and a
hungry stomach, or by showing a bad temper. The fasting person must be a pleasant person with
good spirits and good cheer.
4 - During the fast, do acts of charity and goodness to others and increase your worship and
reading of the Quran. Everyone should try to read the whole Quran at least once during the
month of Ramadan.
Things That Invalidate the Fast
You must avoid doing anything that may render your fast invalid. Things that invalidate the fast
and require qadaa' (making up for these days) are the following:
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1 - Eating, drinking or smoking deliberately, including taking any non-nourishing items by
mouth or nose.
2 - Deliberately causing yourself to vomit.
3 - The beginning of menstrual or post-childbirth bleeding even in the last moment before sunset.
4 - Sexual intercourse or other sexual contact (or masturbation) that results in ejaculation (in
men) or vaginal secretions (orgasm) in women.
5 - Eating, drinking, smoking or having sexual intercourse after Fajr (dawn) on the mistaken
assumption that it is not Fajr time yet. Similarly, engaging in these acts before Maghrib (sunset)
on the mistaken assumption that it is already Maghrib time.
Sexual intercourse during fasting is forbidden. Those who engage in it must make both qadaa'
(make up the fasts) and kaffarah (expiation by fasting for 60 days after Ramadan or by feeding
60 poor people for each day of fast broken in this way). According to Imam Abu Hanifah, eating
and/or drinking deliberately during fast also entail the same qadaa' and kaffarah.
Things That Do Not Invalidate Fasting
Using a miswak to clean your teeth does not invalidate fasting
During fast, the following things are permissible:
1 - Taking a bath or shower. If water is swallowed involuntarily it will not invalidate the fast.
According to most of the jurists, swimming is also allowed in fasting, but one should avoid
diving, because that will cause the water to go from the mouth or nose into the stomach.
2 - Using perfumes, wearing contact lenses or using eye drops.
3 - Taking injections or having a blood test.
4 - Using miswak (tooth-stick) or toothbrush (even with tooth paste) and rinsing the mouth or
nostrils with water, provided it is not overdone (so as to avoid swallowing water).
5 - Eating, drinking or smoking unintentionally, i.e., forgetting that one was fasting. But one
must stop as soon as one remembers and should continue one's fast.
6 - Sleeping during the daytime and having a wet-dream does not break one's fast. Also, if one
has intercourse during the night and was not able to make ghusl (bathe) before dawn, he or she
can begin fast and make ghusl later. Women whose menstruation stops during the night may
begin fasting even if they have not made ghusl yet. In all these cases, bathing (ghusl) is
necessary but fast is valid even without bathing.
7 - Kissing between husband and wife is allowed in fasting, but one should try to avoid it so that
one may not do anything further that is forbidden during the fast.
Requirements for Fasting to Be Valid
There are basically two main components of fasting:
1 - The intention (niyyah) for fasting. One should make a sincere intention to fast for the sake of
God every day before dawn. The intention need not be in words, but must be with the sincerity of
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the heart and mind. Some jurists are of the opinion that the intention can be made once only for
the whole month and does not have to be repeated every day. It is, however, better to make
intention every day to take full benefit of fasting.
2 - Abstaining from dawn to dusk from everything that invalidates fasting as mentioned above.
__________________________________________________________
Every year, for one complete lunar month-the ninth month in the Islamic calendar, you as an adult
Muslim are required to fast. From dawn to sunset in the month of Ramadan, you are required to
refrain from all food and drink and sexual relations with your spouse.
If you are sick or on a journey you are allowed not to fast but you must make up for it by fasting
the same number of days missed during Ramadan.
Main Purpose of Fasting
The main purpose of fasting is described in the Quran as "so that you may attain Taqwa or Godconsciousness." Fasting is thus yet another instrument for bringing us closer to our natural state,
our state of Fitrah and for cleansing this state from the dross of any disobedience and corruption.
"Fasting is a shield," said the noble Prophet (peace and blessings be upon him) so simply and
eloquently. And he also said: "Whoever spends the month of Ramadan in complete faith and selfrectification, his previous sins will be forgiven."
More devotion, closer to the Quran in Ramadan
Ramadan is a month of heightened devotion. In it, Salah is performed with greater intensity. There
are extra Sunnah Salah on Ramadan nights called Salat at-Taraweh. In the last ten days of
Ramadan, some retreat to the mosque to perform Itikaf, a period of intense reflection and devotion,
seeking guidance and forgiveness, and reading the Quran. Ramadan is a great opportunity to get
closer to the blessed guidance of the Quran which was revealed in this month. Ramadan is also
called the month of the Quran1.
Ramadan's effect on our body and behavior
The month of Ramadan is an opportunity to develop qualities of endurance and self-restraint, to
control anger and a fiery or malicious tongue. It is an opportunity to fine tune the body and shed it
of obesity and sloth, and to benefit from any therapeutic effects fasting may have.
Generosity in Ramadan
Ramadan is a time to awaken compassion and solidarity with others and in particular with the poor.
We are urged to be more liberal in giving during Ramadan and are required at the end of fasting
to give Sadaqatul-Fitr, an amount to enable all to share in the spirit of warmth, affection and
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brotherhood. Ramadan is above all an opportunity to reorient oneself to the Creator and the natural
path of goodness and God-consciousness.
Ramadan is not related to God's wrath
Fasting in Islam is in no way related to penance for sins nor is it regarded as a means of appeasing
God's wrath as in some religions.
The Ramadan spirit
Although Ramadan may appear to be a hard and difficult month, it is in fact an enjo1yable time.
A special atmosphere prevails in homes, in mosques and in Muslim communities as a whole.
Muslims look forward to the coming of Ramadan with great longing and expectation and feel a
certain sadness when the month is at an end.
Ramadan is not about overeating and laziness
It is possible that too much emphasis is sometimes placed on the preparation of food during
Ramadan. In fact a greater variety and quantity of food may be consumed during the month of
Ramadan at nights than in other periods. And some of us may end up weighing more at the end of
the month than at the beginning. It may also be possible that Ramadan be taken as a time when
normal work during the daytime is reduced or suspended. It should be borne in mind that normal
work activities should continue during Ramadan and it should not be taken as an excuse for
sluggishness and idleness. You need to be careful that the true benefits of fasting, of self-restraint
and control, are not lost through gluttony on the one hand or idleness on the other.
Fasting and It’s Educational, Social, and Hygienically Effects
1-From the point of various affects that fasting may spiritually and materially produces in the unity
of man; it has different dimensions that can be discussed. The ethical dimension and the philosophy
of fasting are the most important of all.
Fasting makes the soul of man elegant, then strengthens his will, and moderates his instincts.
The one who observes the fast, although he is hungry and thirsty, must restrain himself from eating
food and drinking water, and also, from the pleasure of sexual intercourse when he is fasting. One
must prove that he/she can hold the rein of his/her restive passions and is able to dominate his/her
desires and lusts.
Indeed, the most important philosophy of fasting is this very spiritual status of it. A person who
has many kinds of food and drinks available at his reach to use of them whenever he is hungry or
thirsty cannot be so tolerant at the time he is in lack of them.
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But the one who observes the fast is like a plant which grows in a dry desert. It resists when water
is rare, stands steadfast against strong storms and intense cold. Such people can deal with
deprivations when they are challenged with them, and, therefore, can be firm and perseverant.
Fasting trains the soul of a person. With temporary restrictions, fasting gives man perseverance,
authority in will, ability of challenging with severe deprivations, and, since it controls restive
instincts, it showers light and inner purity into the heart.
However, fasting causes man to promote from the animate nature so that he can ascend unto the
rank and the world of angels.
The Social Effect of Fasting
Every intelligent person realizes that fasting works as a lesson of equality among the members of
a society. By practicing the religious command, the rich realize perceptibly both the state of the
hungry and the deprived of their society, and, with saving in their daily meals, can help them well.
It is possible; of course, that by explaining the status of the hungry and the deprived to the rich, it
will make them understand that status, but if this condition becomes perceptible and objective, it
will react more effectively. Fasting gives this great social subject a perceptible form to those who
observe it.
Verily, if the populations of rich countries throughout the world customarily fast a few days a year
and feel the taste of hunger, will there still remain so many hungry people in the world?
Fasting and Its Hygienical & Remedial Effects
In modern medicine, as well as the old one, the miraculous effect of 'abstinence' in curing kinds of
sicknesses have been proven so evidently that it cannot be deniable. Few of physicians have not
pointed out this fact in their scientific notes.
As all of us know, the reason of the origin of many diseases is gluttony, because the unabsorbed
extra materials of food-stuffs in the form of obtrusive tallow or additional sugar in blood remain
in different parts of the body.
These additional materials, inside the levies of muscles of body, are, in fact, as some putrid oozy
sites where kinds of microbes of some infectious diseases can grow. The best way of defending
against these sicknesses is to annihilate them by means of abstinence and fasting.
Besides this property of fasting, which causes the additional and unabsorbed materials of the body
to be burnt; fasting is a considerable factor for servicing the body with giving a rest to the organs
of digestion.
This rest is extremely necessary for these organs. They are the most important parts of the body
and are continuously busy working throughout the year.
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It is clear that one who observes the fast, as Islam advises, ought not to eat too much food at the
time of breaking the fast and just before the dawn during the fasting month of Ramadan in order
to enjoy the result of the hygienically effect of fasting, otherwise the consequence may become
contrary.
Ramadan, the Transcendent Month
The month of Ramadan has been selected for fasting because it has a preference to other lunar
months of the year. In the verse under discussion, this preference is stated such that the Qur'an,
which is the Book of Guidance for humankind and, with its commands and legislations, has
separated the right from wrong to lead man toward prosperity, was revealed in the month of
Ramadan. Besides that, both some verses of the Qur'an and the Islamic literature indicate that all
the great heavenly Books, such as the Torah, the Bible, the Psalms of David, the Books of Ibrahim,
and the Qur'an, have all totally been sent down in this month.
Thus, the month of Ramadan had always been the month of the great heavenly Books to be sent
down. This month had been the month of education, since training without teaching and practice
is fruitless. The training aim of Fasting should also be parallel with the more and the utmost
profound knowledge about the divine instructions so that it wipes out the soul and self of man from
sin.
The Principle of ' No Hardship'
In the above mentioned verse, this matter was pointed out that Allah, Will is not that you be
troubled and uneasy, but He ordained so that you feel ease. It is certain that this ordinance here is
about the proposition of fasting and its benefits together with the concerning commandment due
to passengers and sick persons.
But, regarding its universality, this ordinance has been used as a general principle upon all Islamic
rules, and the verse has been taken as a reference for it which is known as the rule of' No Hardship'
(la-haraj) among jurisprudents.
This religious rule says that the foundation of the Islamic legislation is not based upon hardship.
So, if, somewhere, an ordinance creates intense hardship, it can be exempted temporarily. For
instance, the jurisprudents have said that when performing one's ablution or standing erect, and the
like of them, due to establishing prayers requires much pain, it changes to dry ablution and prayers
in sitting position.
Concerning the lack of hardship in Islam, it is also stated in Surah Hajj No.22 verse 78,
thus: "...He has chosen you and has not laid upon you any hardship in religion."
Also, another hint to this subject is the famous tradition of the Messenger of Allah (S) where he
says: "I was appointed to a tolerant and facile religion."
Conclusion
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In these verses, the philosophy of fasting accompanied with some concerning ordinances are stated
for the benefit of Muslim believers to follow.
By the way, fasting had been in vogue in every religion in some form or other. It is one of the
cardinal doctrines of the practice of the faith, in Islam, taking its rank next only to the obligatory
five times daily prayers. These verses of the Qur'an show that fasting was enjoined by all the
prophets of Allah who preceded the holy Prophet Muhammad (S).
It should also be noted that fasting in Islam is to train to suppress our natural appetites and shun
evil. It does not mean abstaining only from food but from every kind of evil. Abstention from food
is only a step towards the realization that if one has to abstain from that which is lawful, how much
more he must abstain from what had been forbidden by Allah. The main object of the Islamic fast
is to purify the conduct and character and get the soul charged with divine attributes of Allah n the
practical life for one complete month. It helps the Muslims to guard themselves against evil as well
as conditioning with restrain by habituating themselves to suffer physical affliction and selfcontrol and resistance and fortitude which they must always be prepared to suffer in the defense
of faith and the faithful.
On the other hand, since Islam is a tolerant and easy religion, fasting is not allowed for those who
are on lawful journey. Or, it is exempted for Muslims in the case of the risk of any illness being
aggravated, testified by a reliable doctor. This status is for that Islam does not will intense hardship
for its followers.
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❖ EXCUSED PEOPLE FROM FASTIN IN THE MONTH OF FASTING
Ramadan, being one of the noblest of months in the Islamic Calendar, is one of the most revered
and anticipated months in the lives of Muslims across the globe. It is a month of immense blessings
and rewards like no other. It is a month of heightened spirituality and serves as an opportunity to
get close to our Creator. Hence, it is the aim of every believer to make the most of Ramadan
through fasting, exercising patience and control. However, there are people who cannot, physically
or otherwise, keep a fast and Allah Almighty has excused them for it and provided alternate ways
for them to compensate for it. People exempted from fasting are as follows:
1. The physically ill: Individuals who are suffering from any form of physical sickness (temporary
or permanent) and they feel that fasting would worsen their health, are exempt from fasting.
Moreover, if an ill individual feels that fasting may hamper the recovery process or cause greater
damage to the body is also exempt from fasting. However, common fatigue or difficulty during a
fast does not fall under the category of acute sickness and does not excuse that individual from
breaking his/her fast.
2. The mentally ill: Individuals who are mentally challenged or are victims of any sort of mental
illness, which affects their cognition as a whole, are not required to fast in Ramadan, or on any
other occasion. They are automatically exempt.
3. Travelers: People who are travelling are excused from fasting in the eyes of Allah Almighty if
they meet the following conditions:
a. Their duration and distance of the journey should be such that it falls under the category where
prayers are shortened.
b. The purpose of travel should not be sinful – in any way.
4. Women during menstruation: Women who are going through their monthly period cycles are
exempt from fasting. They may continue fasting once their cycle has ended completely and they
perform the proper Ghusl (bathing).
5. Women who are pregnant or breastfeeding: Women who are expecting or they are in the
phase of breastfeeding, they are allowed to break their fast if they think that their child’s health is
at risk.
6. People in old age: Individuals facing senility and old age are essentially exempt from fasting.
With old age comes weakness, terminal illnesses, loss of mental faculties and extreme fragility,
hence, it is believed that people in their old age are not required to fast at the cost of their health.
7. Children who have not reached puberty: Fasting is not obligatory for children who have not
yet undergone puberty. Once they do, then it becomes mandatory.
Even if life’s circumstances do not allow one to fast, Allah Almighty is kind enough to provide
alternate ways of compensation where one can make up for the missed fasts and reap equal benefits
and blessings in the blessed month of Ramadan.
Allah the most merciful has exempted those people from fasting in Ramadan. Some cases like;
sick, old people, or travelers. And they have to make up for those days later and give compensation
to the poor and needy. Allah Almighty says:
“[Fast] on a certain number of days. But whoever of you is ill, or on a journey, shall fast
instead the same number of days later on.” [Qur’an, 2:184]
He Almighty also says:
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“So whoever sights [the new moon of] the month, let him fast; and whoever is ill or on a
journey then an equal number of other days. Allah intends for you ease and does not intend
for you hardship.” [Qur’an, 2:185]
Reasons for excuse:
Old age people- They are physically weak and cannot bear hardship.
Children – They are too small and have not reached the age of puberty.
Patients – They are sick and need to take medicines.
Travelers – They face multifaceted difficulties and hardships.
Pregnant ladies - They need to eat food for babies and bear the hardship of
pregnancy stage.
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