GRADE 8

OVERVIEW OF ISLAM

1. Introduction to Islam
  Islam: A monotheistic religion founded on the teachings of
Prophet Muhammad (PBUH). Islam means “submission to the
will of Allah.”
 The Quran: The holy book of Islam, revealed to Prophet
Muhammad by Allah through the angel Jibril (Gabriel). It
contains guidance for all aspects of life.
 Hadith: The sayings and actions of Prophet Muhammad
(PBUH) that guide Muslims in their daily lives.
 Shahada (Declaration of Faith): The testimony of faith:
“There is no god but Allah, and Muhammad is His
messenger.”

2. The Five Pillars of Islam

The Five Pillars are fundamental acts of worship and practice that
define a Muslim’s faith and actions:

 Shahada (Faith): Belief in the oneness of Allah and the

finality of Prophet Muhammad’s message.
 Salat (Prayer): Performing five daily prayers at specific
times of the day—Fajr, Dhuhr, Asr, Maghrib, and Isha.
 Zakat (Almsgiving): Giving a portion (usually 2.5%) of
one’s wealth to the poor and needy, purifying wealth.
 Sawm (Fasting): Observing fasting during the month of
Ramadan from dawn to sunset as an act of worship and self-
control.
 Hajj (Pilgrimage): Performing the pilgrimage to Makkah at
least once in a lifetime, if financially and physically able.

3. Prophet Muhammad (PBUH)

 Early Life: Prophet Muhammad was born in Makkah around

570 CE. He was known for his honesty and integrity before
receiving the divine revelation.
  Revelation: At the age of 40, Prophet Muhammad received
the first revelation from Allah through the angel Jibril. This
continued for 23 years.
 Prophet’s Role: Prophet Muhammad (PBUH) is the final
prophet and the seal of the prophets in Islam. His life serves
as an example for Muslims.
 Hijra (Migration): The migration of the Prophet and his
followers from Makkah to Madinah, marking the beginning of
the Islamic calendar.

4. The Quran

 The Quran's Importance: The Quran is the literal word of

Allah, recited in Arabic. It contains guidance on all aspects of
life—spiritual, moral, social, and legal.
 Structure of the Quran: The Quran consists of 114
chapters (Surahs), which vary in length. It is divided into
verses (Ayahs).
 Themes in the Quran: Unity of Allah (Tawhid), stories of
previous prophets (e.g., Adam, Noah, Abraham, Moses,
Jesus), morality, justice, and guidance for personal conduct.

5. Prophets in Islam

 The Concept of Prophethood: Islam teaches that Allah

sent many prophets to guide humanity, and that Muhammad
(PBUH) is the final prophet.
 Important Prophets:
o Prophet Adam: The first prophet and human being.
o Prophet Ibrahim (Abraham): Known for his faith in
Allah and the willingness to sacrifice his son.
o Prophet Musa (Moses): Led the Israelites out of
Egypt.
o Prophet Isa (Jesus): Considered a prophet in Islam,
not the son of God, but born of the Virgin Mary
(Maryam).
o Prophet Muhammad: The last and final prophet who
brought the Quran.

6. Ethics and Morality in Islam

  Tawhid (Oneness of Allah): The belief in the absolute
oneness of Allah, which is central to Islamic theology.
 Justice: Islam emphasizes justice in all matters—social,
economic, and legal.
 Kindness and Compassion: Muslims are encouraged to be
kind, compassionate, and merciful towards others, as
demonstrated by Prophet Muhammad (PBUH).
 Honesty: Truthfulness and honesty are highly valued in
Islam. Muslims are urged to avoid lying, stealing, and
cheating.
 Respect for Parents: Islam stresses the importance of
respecting and honoring one's parents, particularly the
mother.

7. Islamic Practices

 Wudu (Ablution): A ritual washing performed before prayer

to maintain physical and spiritual cleanliness.
 Salat (Prayer): The daily prayers, which include reciting
specific verses from the Quran. Prayers are performed facing
Makkah (Qiblah).
 Hajj: The pilgrimage to Makkah that all Muslims must
undertake once in their lifetime if able. It involves several
rituals that commemorate the actions of Prophet Ibrahim
and his family.
 Ramadhan and Fasting: The ninth month of the Islamic
calendar, when Muslims fast from dawn to sunset, refraining
from eating, drinking, and other physical needs.
 Zakat (Charity): Giving a percentage of one’s wealth to
help the less fortunate, ensuring wealth circulates in the
community.

8. Islamic Holidays and Celebrations

 Eid al-Fitr: Celebrated at the end of Ramadan, marking the

breaking of the fast. It is a joyous occasion that includes
communal prayers, charity, and feasting.
 Eid al-Adha: Celebrated after the completion of Hajj, it
commemorates the willingness of Prophet Ibrahim to
sacrifice his son Isma’il in obedience to Allah’s command.
  Laylat al-Qadr: The "Night of Power" during Ramadan,
when the Quran was revealed to Prophet Muhammad. It is a
night of prayer and seeking forgiveness.

9. Islamic Laws (Sharia)

 Sharia Law: A system of Islamic law based on the Quran

and Hadith, which covers all aspects of a Muslim’s life,
including religious practices, ethics, family life, and
commercial transactions.
 Halal and Haram: The distinction between what is
permissible (halal) and what is forbidden (haram). Examples
include halal food (e.g., halal meat) and haram actions (e.g.,
stealing, gambling).
 Marriage and Family Life: Islam provides guidance on
marriage, rights and responsibilities between spouses, and
the importance of family unity.

10. Dua (Supplication)

 Dua: The act of making personal supplications to Allah for

guidance, help, and blessings. Muslims can make dua at any
time, seeking Allah’s mercy and assistance.


11. Islamic Contributions to Society

 Science, Mathematics, and Medicine: Muslims have

historically made significant contributions to fields such as
astronomy, mathematics, and medicine.
 Islamic Art and Architecture: Islamic culture has
influenced art, calligraphy, and architectural designs, such
as the Dome of the Rock and the Alhambra.

12. Islamic Community (Ummah)

 Ummah: The global Muslim community that shares common

religious beliefs and practices.
 Brotherhood and Unity: Islam encourages Muslims to act
in unity, support one another, and work towards common
goals for the betterment of the Ummah.
These notes will help learners understand the fundamentals of
Islamic teachings, their application in daily life, and the
importance of ethics, worship, and community. The curriculum
emphasizes character building and moral conduct in alignment
with Islamic values.

Now let’s get started!

Welcome to grade 8

STRAND 1: THE QURAN

MODES OF PRESERVATION OF THE QURAN

1. Preservation During the Lifetime of Prophet Muhammad

(PBUH)

 Revelation through Angel Jibril (Gabriel): The Quran

was revealed to Prophet Muhammad (PBUH) over a period of
23 years. The revelations were sent down in segments, and
the Prophet would recite them to his companions.
 Oral Tradition: The Quran was primarily preserved through
memorization. Many of the Prophet’s companions (Sahabah)
memorized the Quran as it was revealed to him. These
memorized portions were recited in prayers and shared with
others.
 Writing the Quran: The Quran was also written down
during the Prophet's lifetime. Some of his companions,
known as scribes, wrote down the revelations on materials
such as parchment, leaves, and stones. These written
portions were kept in the Prophet's possession.
 Compilation in One Place: While the Quran was not
compiled into a single book during the Prophet's lifetime, its
 verses were preserved in different written forms and orally
by the companions.

2. Preservation After the Death of Prophet Muhammad

(PBUH)

 The Caliphate of Abu Bakr (R.A): After the death of

Prophet Muhammad (PBUH), many of the memorizers (Hafiz)
of the Quran were martyred in the Battle of Yamama (632
CE). This led to concerns about losing portions of the Quran.
Under the guidance of Caliph Abu Bakr (R.A.), a
committee was formed to collect all written and memorized
portions of the Quran.
o Zaid ibn Thabit: A trusted scribe of the Prophet, was
appointed to lead the committee. They gathered the
scattered written pieces and verified them by
consulting the memorized portions from the
companions. These were then compiled into a single
manuscript.
 The Quranic Compilation: This compilation was kept in the
possession of Caliph Abu Bakr and later passed on to
Caliph Umar (R.A.). The compiled Quran served as the
official version for the Muslim community.

3. Standardization During the Caliphate of Uthman (R.A.)

 Different Dialects: As Islam spread to various regions,

differences in recitation (qira’at) arose due to various
dialects. To prevent discrepancies and ensure uniformity,
Caliph Uthman (R.A.) ordered the production of
standardized copies of the Quran.
 Uthmanic Codex: Under Caliph Uthman’s direction, the
Quran was written down on standardized parchment and
then copies were sent to various parts of the Islamic empire.
Uthman ordered all other variations or personal copies of the
Quran to be burned to avoid confusion.
 Preserving the Original Script: The Quran was
standardized in the Quraishi dialect, the dialect of the
Prophet’s tribe, to maintain uniformity in recitation.
 Distribution of Copies: Uthman ensured that copies of the
standardized Quran were sent to major cities of the Islamic
 world, including Makkah, Madinah, Basra, Kufa, and
Damascus.

4. Oral Preservation (Hifz)

 Memorization (Hifz): One of the most important modes of

Quranic preservation has been through memorization. The
practice of memorizing the Quran has continued throughout
history, and many Muslims today continue to preserve the
Quran by memorizing it from start to finish.
 Role of Hafiz: A Hafiz is someone who has memorized the
entire Quran. The tradition of Hifz has been maintained by
generations of Muslims, and many institutions, such as
Quranic schools (Madrasas), provide education
specifically for memorizing the Quran.
 Recitation and Review: The memorized portions are
regularly recited and reviewed to ensure they remain intact.
This practice has been crucial in preserving the Quran's
authenticity over the centuries.
 Hafiz al-Quran: In some communities, it is a highly
respected achievement to become a Hafiz, and such
individuals play a critical role in teaching others the Quran.

5. Writing and Printing of the Quran

 The Written Quran: Throughout Islamic history, numerous

copies of the Quran have been produced by hand, using
calligraphy. Islamic calligraphy is a highly respected art, and
the Quran has been copied by hand by skilled scribes in
many cultures.
 Printing: In modern times, the Quran has been printed and
distributed widely. The introduction of the printing press
made it easier to produce and disseminate copies of the
Quran globally. Today, millions of copies of the Quran are
printed and distributed in many languages.
 Electronic Versions: In contemporary times, the Quran has
also been digitized and can be accessed in various formats,
such as e-books, websites, and mobile applications. This has
made the Quran accessible to people worldwide.

6. Preservation Through the Qira’at (Recitations)

  Multiple Qira’at (Recitations): The Quran is preserved in
various authentic recitations known as Qira’at. These
recitations are different ways of pronouncing the Quranic
verses, but they all originate from the same source and are
considered authentic.
 Imam Warsh, Imam Shu’bah, Imam Al-Duri, etc.:
Different scholars of Quranic recitation (Qira’at) have passed
down their specific styles of reciting the Quran, and these
recitations have been preserved.
 Maintaining Correct Pronunciation (Tajweed): The
practice of reciting the Quran with correct pronunciation and
intonation is known as Tajweed. Tajweed ensures that the
Quran is recited exactly as it was revealed, preserving the
correct meaning and beauty of the text.

7. The Role of the Quran in Islamic Education

 Teaching and Learning: From an early age, Muslim

children are taught to memorize and recite the Quran. This
process of education and the focus on Quranic studies help
preserve the Quran over time.
 Institutions of Learning: Throughout the Muslim world,
there are institutions dedicated to the study and
memorization of the Quran. Famous universities such as Al-
Azhar in Egypt, Dar Al-Ulum in India, and Al-Madina
University in Saudi Arabia are known for their Quranic
programs.
 Tajweed Schools: Many institutions focus specifically on
teaching the correct recitation of the Quran, ensuring the
proper use of Tajweed.

8. Divine Protection

 Allah’s Promise to Protect the Quran: The Quran itself

mentions that Allah has promised to protect it from
corruption. In Surah Al-Hijr (15:9), Allah says, "Indeed, it is
We who sent down the Quran, and indeed, We will be its
guardian."
 No Change or Alteration: Unlike other scriptures, Muslims
believe the Quran has remained unchanged since it was
revealed to Prophet Muhammad (PBUH). Its preservation is
seen as a divine guarantee by Allah.
 DIVISIONS OF THE QURAN

INTRODUCTION

The Quran is the holy book of Islam, revealed to Prophet

Muhammad (PBUH) by Allah over a period of 23 years. It is
divided into several sections to facilitate its recitation,
understanding, and memorization. Below are the key divisions
of the Quran:

1. Surahs (Chapters)

 Definition: The Quran is composed of 114 Surahs, which

are the chapters of the Quran. Each Surah consists of verses
(Ayahs).
 Total Surahs: There are 114 Surahs in total.
o The longest Surah is Al-Baqarah (Surah 2), with 286
verses.
o The shortest Surah is Al-Kawthar (Surah 108), with 3
verses.
 Surahs by Length: Surahs in the Quran vary in length.
Some are long, while others are short. However, the longer
Surahs typically appear in the beginning, and the shorter
ones are towards the end of the Quran.
 Meccan and Medinan Surahs:
o Meccan Surahs: These were revealed in Makkah
before the migration of Prophet Muhammad (PBUH) to
Madinah. They generally focus on matters of belief, the
oneness of Allah (Tawhid), and the afterlife.
o Medinan Surahs: These were revealed after the
migration to Madinah. They deal with social, legal, and
political issues of the Muslim community, including
guidelines for family, inheritance, warfare, and justice.
2. Ayahs (Verses)

 Definition: A verse (Arabic: Ayah) is a single statement or

sentence in the Quran. The Quran consists of 6,236 verses,
though the exact number may vary slightly due to different
methods of dividing the text.
 Verses by Length: Verses also vary in length, ranging from
very short (like a few words) to longer, complex ones that
contain detailed discussions and laws.
 Guidance and Instructions: Each verse is a means of
providing guidance, legal instruction, stories, parables, and
explanations of the nature of God and His commands.
 Al-Baqarah (Surah 2) contains the largest number of
verses, while Al-Kawthar (Surah 108) contains the smallest.

3. Juz' (Parts)

 Definition: The Quran is divided into 30 equal parts,

known as Juz' (plural: Ajzaa). This division helps in
facilitating the recitation of the Quran during the month of
Ramadan, where a Muslim can aim to complete the Quran
by reciting one Juz' per day.
 Juz' and Surah Divisions: Each Juz' contains a portion of
one or more Surahs, and it does not necessarily divide
Surahs in half. Some Surahs are divided between two or
more Juzs.
 Purpose: This division makes it easier to memorize and
recite the Quran in manageable portions, and is often used
during prayer and recitation.

4. Hizb

 Definition: A Hizb is one-half of a Juz', so there are 60

Hizbs in the entire Quran (since there are 30 Juzs). Each Juz
is divided into two Hizbs, making it easier to divide the
Quran for recitation or memorization purposes.
 Further Division: Each Hizb is also divided into quarters,
referred to as Rub' al-Hizb. This further division makes it
more convenient for those wishing to divide their recitations
into smaller portions.
5. Ruba' (Quarter of Hizb)

 Definition: Each Hizb is divided into four equal sections

known as Ruba' (singular: Rub’ al-Hizb), creating 240
quarters in the Quran.
 Purpose: These smaller divisions are helpful for people who
wish to recite the Quran more frequently and progressively
over the course of a day or week.

6. Sajdah (Prostration) Verses

 Definition: There are 14 verses of prostration (Sajdah) in

the Quran. When these verses are recited, it is obligatory for
Muslims to perform a prostration (Sajdah) as a sign of
humility and submission to Allah.
 Significance: These verses signify moments of deep
reflection and submission, emphasizing the importance of
prostration as an act of worship.

7. Makki and Madani Surahs

 Makki Surahs: These are the Surahs revealed before the

Prophet's migration to Madinah (Hijrah). They generally
focus on topics related to belief, the afterlife, the oneness of
Allah (Tawhid), and the opposition from the disbelievers in
Makkah.
 Madani Surahs: These were revealed after the Prophet's
migration to Madinah and deal with matters such as social
legislation, community matters, and interactions between
Muslims and non-Muslims in a more established society.

8. Themes of the Surahs

 Thematic Divisions: Each Surah in the Quran generally

revolves around certain themes, such as:
o Stories of Prophets: Many Surahs narrate the stories
of past prophets (e.g., Adam, Noah, Ibrahim, Musa, Isa,
and Muhammad PBUH) and the lessons learned from
their lives.
o Faith and Worship: The concept of monotheism,
worship of Allah, and the importance of following His
commands is frequently emphasized.
 o Social and Ethical Guidance: Many Surahs provide
guidance on moral conduct, family life, justice, and
community welfare.
o Jihad and Struggle: Some Surahs discuss the
concepts of jihad, both spiritual and physical, in defense
of Islam.

9. Al-Muqattaʿat (Disjointed Letters)

 Definition: At the beginning of some Surahs (e.g., Surah Al-

Baqarah), there are certain letters or combinations of letters,
such as "Alif-Lam-Meem" (‫)ألم‬, "Ya-Sin" (‫)يس‬, and others.
These are known as Muqattaʿat or "disjointed letters."
 Mystery and Significance: The exact meaning of these
letters is not fully known, and their precise significance
remains a topic of scholarly discussion. However, they are
considered an integral part of the Quran.

10. Al-Fatiha (The Opening)

 Significance: Surah Al-Fatiha (The Opening) is the first

chapter of the Quran and is recited in every unit of the
Muslim prayer (Salah). It serves as a concise summary of the
Quran's message and is considered one of the most
important Surahs.

SELECTED VERSE

AL-LUQMAN

Surah Luqman (Chapter 31 of the Quran) is a Meccan Surah with

34 verses. It takes its name from Luqman, a wise man who is
mentioned in the Surah, and it contains valuable teachings on
wisdom, family, and moral guidance. This Surah emphasizes the
importance of wisdom and righteousness, especially in the
context of respecting Allah and fulfilling one's responsibilities.
Below are the key points and teachings from Surah Luqman
and its famous verse, Luqman’s advice to his son (verses 12-
19):

1. Introduction and Wisdom of Luqman (Surah 31:1-11)

 The Surah begins with the praise of the Quran,

emphasizing its guidance and wisdom for those who are
aware of Allah and seek His guidance.
 Luqman is introduced as a man of wisdom and
understanding, who taught his son important life lessons. His
wisdom is particularly important because it reflects the
values of Islam—obedience to Allah, family respect, and
good behavior.

2. The Teaching of Wisdom to Luqman’s Son (Surah 31:12-

19)

 Verse 12: Luqman’s gratitude to Allah is mentioned. Allah

granted him wisdom, and he was thankful for it. This shows
that true wisdom comes from Allah.
o “And We had certainly given Luqman wisdom, [saying],
'Be grateful to Allah. And whoever is grateful is only
grateful for [the benefit of] himself. And whoever
denies [His favor] - then indeed, Allah is Free of need
and Praiseworthy.'" (31:12)

 Verses 13-19: These verses contain Luqman’s famous

advice to his son. The wisdom he imparts reflects essential
aspects of faith, good conduct, and morality.

Luqman’s Advice to His Son:

1. On the Worship of Allah (Surah 31:13)

 Luqman advises his son to avoid associating partners

with Allah (Shirk), stressing that Shirk is a grave sin.
o “O my son, do not associate with Allah [in worship].
Indeed, association with Him is great injustice.” (31:13)

2. On Obeying Parents (Surah 31:14)

  Luqman emphasizes the importance of honoring one’s
parents, especially the mother. He acknowledges the
sacrifices of the mother, particularly during pregnancy and
early childhood.
o “And We have enjoined upon man [care] for his
parents. His mother carried him with hardship upon
hardship, and his weaning is in two years. Be grateful to
Me and to your parents; to Me is the [final] destination.”
(31:14)

3. On Accountability in the Hereafter (Surah 31:15)

 Luqman teaches his son about the Day of Judgment

and the importance of following Allah’s commands to avoid
punishment.
o “But if they endeavor to make you associate with Me
that of which you have no knowledge, do not obey
them. To Me is your return, and I will inform you about
what you used to do.” (31:15)

4. On Gratitude and Patience (Surah 31:16)

 Luqman encourages his son to be grateful to Allah for

the blessings in his life and to practice patience in the face
of trials.
o “O my son, if it be [anything] like the weight of a grain
of mustard seed and it is in a rock or in the heavens or
in the earth, Allah will bring it forth. Indeed, Allah is
Subtle and Acquainted.” (31:16)

5. On Prayer and Good Conduct (Surah 31:17)

 Luqman instructs his son to establish prayer (Salat),

enjoin good deeds, forbid evil, and be patient in times of
hardship.
o “O my son, establish prayer and enjoin what is right
and forbid what is wrong and be patient over what
befalls you. Indeed, it is of the matters [requiring]
determination.” (31:17)

6. On Humility and Avoiding Arrogance (Surah 31:18-19)

  Luqman advises his son against arrogance and
instructs him to be humble and gentle in his behavior.
o “And do not turn your cheek in contempt toward people
and do not walk through the earth exultantly. Indeed,
Allah does not like everyone self-deluded and boastful.”
(31:18)
o “And be moderate in your pace and lower your voice;
indeed, the most disagreeable of voices is the voice of
donkeys.” (31:19)

3. The Creation of the Heavens and the Earth (Surah

31:20-23)

 The greatness of Allah’s creation is emphasized. Allah is

the Creator of the heavens, the earth, and everything within
them.
 Human beings are reminded of the signs of Allah in
nature, which serve as evidence of His power, and the
importance of being grateful for these blessings.

4. The Day of Judgment (Surah 31:24-34)

 The Surah ends with a reminder about the Day of

Judgment, where everyone will be held accountable for
their actions. Allah’s knowledge is all-encompassing, and no
action is hidden from Him.
 Verse 34: This verse reflects the knowledge of Allah
regarding all things, particularly the unseen aspects of life.
o “Indeed, Allah is the Knower of the Hour. He sends
down the rain, and knows what is in the wombs. No soul
knows what it will earn tomorrow, and no soul knows in
what land it will die. Indeed, Allah is All-Knowing and
All-Aware.” (31:34)

Key Themes in Surah Luqman

1. Tawhid (Oneness of Allah): The most important lesson in

Surah Luqman is the teaching of Tawhid, which is the
oneness of Allah. Luqman warns against Shirk (associating
partners with Allah).
2. Parenting and Gratitude: Luqman emphasizes the
importance of gratitude towards parents, especially
 mothers, and stresses that kindness and respect toward
parents are essential.
3. Moral Guidance: The Surah provides valuable advice on
good conduct, such as being humble, patient, and avoiding
arrogance.
4. Establishing Prayer: Luqman advises his son to establish
regular prayer (Salat) and to engage in acts of goodness
while avoiding what is wrong.
5. Humility: Avoid arrogance and boastfulness. Be humble
and walk with modesty.
6. The Knowledge of Allah: Allah has complete knowledge of
all things—both seen and unseen. The Surah concludes by
reminding that only Allah knows the unseen, including the
Day of Judgment, rain, and the future.

STRAND 2: HADITH

ULUM AL HADITH

Ulum al-Hadith (Arabic: ‫ )علوم الحديث‬refers to the science of

Hadith, which is the study of the sayings, actions, and approvals
of Prophet Muhammad (PBUH). It is one of the most important
fields of Islamic scholarship, as the Hadiths serve as a source of
guidance for Muslims after the Quran. Scholars have developed a
specialized science to verify the authenticity of Hadiths and to
understand their meanings.

Key Concepts in Ulum al-Hadith

 1. What is Hadith?
o A Hadith is a report or narration about what the
Prophet Muhammad (PBUH) said, did, or approved of
during his lifetime.
o There are two main types of Hadith:
 Qudsi Hadith: These are sayings in which the
Prophet Muhammad (PBUH) attributes the words
to Allah, but they are not part of the Quran.
 Prophetic Hadith: These are the sayings,
actions, or approvals of the Prophet Muhammad
(PBUH), which provide guidance on all aspects of
life.
2. Importance of Ulum al-Hadith
o The study of Hadith is critical because it provides a
deeper understanding of the Quran and helps Muslims
understand how to live according to the teachings of
Islam.
o Hadith literature is the second most important source of
Islamic law (after the Quran) and helps explain the
principles and rulings found in the Quran.
o Scholars use Ulum al-Hadith to preserve and transmit
the teachings of the Prophet Muhammad (PBUH) with
integrity.

Branches of Ulum al-Hadith

Ulum al-Hadith is a vast field with various branches, each focusing

on a specific aspect of Hadith. The main branches of Hadith
science are:

1. Ilm al-Rijal (Science of Men)

o This branch focuses on the biography and character of
the narrators (the chain of transmission) of Hadiths.
Scholars assess the reliability, integrity, and memory of
each narrator in the chain to verify the authenticity of a
Hadith.
o The key factors considered include:
 Trustworthiness (Adalat): The narrator must be
morally upright and free from sin.
  Accuracy of Memory (Dabt): The narrator must
have a strong and accurate memory.
 Continuity of the Chain (Isnad): The chain of
narrators must be uninterrupted.
2. Ilm al-Hadith (Science of Hadith)
o This branch deals with the classification and
categorization of Hadiths according to their
authenticity. Scholars classify Hadiths into several
categories based on the strength of the chain of
narrators and the content of the Hadith.
 Sahih (Authentic): A Hadith that has a reliable
and uninterrupted chain of narrators, and its
content does not contradict established Islamic
principles.
 Hasan (Good): A Hadith that is close to authentic
but may have minor issues with the chain or
content. It is generally accepted as strong.
 Da'if (Weak): A Hadith with problems in its chain
of narrators or content. It is not accepted as a
primary source but may be used in certain
contexts if it does not contradict stronger Hadiths.
 Mawdu’ (Fabricated): A Hadith that is falsely
attributed to the Prophet Muhammad (PBUH) and
has no basis in authentic narration.
3. Ilm al-Mustalahat (Terminology of Hadith)
o This field studies the terminology used in Hadith
literature. Scholars developed a system of terms to
categorize the different types of Hadiths and narrations.
This includes terms like:
 Isnad: The chain of narrators.
 Matn: The text or content of the Hadith.
 Shadhdh: An unusual Hadith that contradicts
more established narrations.
 Maqtu’: A narration that was reported from a
companion or early Islamic scholar but not directly
from the Prophet (PBUH).
4. Ilm al-Jarh wa al-Ta'dil (Criticism and Validation)
o This branch involves the process of evaluating and
validating the narrators and their narrations. Jarh refers
to criticism or discrediting a narrator if their reliability is
 questioned. Ta'dil refers to affirming the credibility of a
narrator if they are known to be trustworthy.
o This is an essential part of ensuring the authenticity of
Hadiths.
5. Ilm al-Hadith al-Maqtu’ (The Study of Cut-off Hadiths)
o This branch focuses on Hadiths that are narrated by
companions (Sahabah) of the Prophet Muhammad
(PBUH) but are cut off from the Prophet by a missing
link in the chain.
6. Ilm al-Muwatta’ (Hadith Collection)
o This branch involves the study of collections of Hadiths.
Famous collections such as Sahih al-Bukhari, Sahih
Muslim, Sunan Abu Dawood, and Jami’ at-Tirmidhi
are categorized according to the authenticity and
content of the Hadiths they contain.
7. Ilm al-Bukhari (Specific Study of Bukhari's Collection)
o One of the most revered scholars in Hadith science was
Imam al-Bukhari, who compiled the Sahih al-
Bukhari, the most authentic collection of Hadiths.
Scholars study the methodology Imam al-Bukhari used
to compile his collection.

Methods of Authentication of Hadith

Scholars use rigorous methods to verify the authenticity of

Hadiths. The primary methods include:

1. Isnad (Chain of Narrators): The most important criterion

in validating a Hadith is the Isnad, or the chain of narrators.
Each person in the chain must be trustworthy, have a good
memory, and be known for their accuracy.
2. Matn (Content of the Hadith): Scholars examine the
content of the Hadith to ensure it does not contradict other
authentic narrations or the teachings of the Quran.
3. Continuity of the Chain: The narrators must be in direct
contact with each other (i.e., no missing links between
them).
4. Consistency with Other Narrations: A Hadith is cross-
examined with other narrations to ensure consistency and
authenticity.
5. Historical Verification: The time and place of the Hadith’s
narration are cross-checked for accuracy.
Famous Scholars of Hadith

1. Imam al-Bukhari: Known for compiling the most authentic

collection of Hadith, Sahih al-Bukhari.
2. Imam Muslim: His collection, Sahih Muslim, is also
considered one of the most authentic.
3. Imam Abu Dawood: Known for compiling the Sunan Abu
Dawood, which contains Hadiths related to Islamic law.
4. Imam at-Tirmidhi: His Jami’ at-Tirmidhi is a major Hadith
collection that includes a lot of sayings about the Prophet’s
actions and interactions.
5. Imam an-Nasa’i: His Sunan an-Nasa’i is one of the six
major Hadith collections and is known for its thoroughness.
6. Imam Ibn Majah: Known for his Sunan Ibn Majah, one of
the six major Hadith books.

FACTORS THAT LED TO THE DEVELOPMENT OF HADITH

The development of Hadith (the sayings, actions, and approvals

of Prophet Muhammad (PBUH)) was a significant part of the
Islamic tradition and scholarship. Several factors contributed to
the development, preservation, and transmission of Hadiths after
the Prophet’s death. These factors ensured that the teachings of
the Prophet (PBUH) would be accurately conveyed to future
generations. Here are the key factors that led to the
development of Hadith:

1. The Need to Preserve the Teachings of the Prophet

(PBUH)

 Oral Tradition: During the time of Prophet Muhammad

(PBUH), the primary means of knowledge transmission was
through oral communication. While the Quran was preserved
in writing, the teachings of the Prophet (PBUH) were mainly
passed down verbally.
 After the Prophet’s passing, there was a growing need to
preserve these teachings to ensure that they were
accurately passed on to future generations.
  The companions of the Prophet (PBUH) were keen to record
and preserve his sayings, actions, and approvals, fearing
that over time, the teachings might be distorted or
forgotten.

2. The Quranic Encouragement to Obey the Prophet

(PBUH)

 The Quran repeatedly emphasized the importance of

obeying the Prophet Muhammad (PBUH) and following his
teachings. For example, in Surah Al-Ahzab (33:21):
o “Indeed in the Messenger of Allah (PBUH) you have an
excellent example for whoever has hope in Allah and
the Last Day and remembers Allah often.”
 This command to obey the Prophet led to a need for
accurate knowledge of his words and deeds, which laid the
foundation for the collection and transmission of Hadith.

3. The Growth of the Muslim Community and Expansion

 After the death of the Prophet Muhammad (PBUH), the

Islamic community rapidly expanded across the Arabian
Peninsula and beyond. The new Muslim communities in
various regions needed guidance on how to implement
Islamic teachings in their diverse environments.
 As Islam spread to new territories, there was a necessity for
the preservation of the Prophet’s teachings so that the
followers could maintain religious unity and consistency in
practice, laws, and ethics.
 Scholars and companions of the Prophet traveled to different
parts of the Islamic world to teach, and as they did, they
carried the Hadiths with them, ensuring the transmission of
authentic knowledge.

4. The Early Compilation of Hadiths

 In the early years following the Prophet’s death, there was a

growing interest in documenting Hadiths. Initially, there was
no formal process for collecting and compiling Hadiths, and
they were transmitted orally or written down in informal
collections.
  However, as time passed, scholars like Imam Malik, Imam
al-Shafi’i, and others began to formalize the compilation of
Hadiths.
 The companion Abu Huraira was known for his extensive
memorization and transmission of Hadiths, and he played a
crucial role in the preservation of the Prophet's sayings.

5. Concerns About Fabrication of Hadith

 As Islam expanded, there was a growing concern about the

fabrication of Hadiths (known as Mawdu' Hadiths),
particularly during the Umayyad and Abbasid Caliphates.
Some political or theological groups began fabricating
Hadiths to support their own views or agendas.
 To prevent the spread of false or fabricated Hadiths, scholars
began developing methods of critical analysis to verify the
authenticity of Hadiths. This led to the development of Ilm
al-Hadith (Science of Hadith), which provided the tools and
criteria for determining whether a Hadith was authentic or
weak.
 Scholars such as Imam al-Bukhari, Imam Muslim, Imam
Abu Dawood, and others played a key role in filtering out
false reports and compiling Sahih (authentic) Hadith
collections.

6. The Role of the Companions (Sahabah)

 The companions of the Prophet Muhammad (PBUH), who

were direct witnesses to his life and teachings, played an
essential role in the preservation and transmission of Hadith.
 Some companions, like Abu Huraira, Aisha, Ali ibn Abi
Talib, and Abu Bakr, are particularly known for their
significant contributions to Hadith transmission.
 After the death of the Prophet, these companions shared the
knowledge they had acquired with other companions, the
next generation (the Tabi‘un), and the followers of the next
generation (the Atba‘ al-Tabi‘in).

7. The Need for Jurisprudential and Legal Guidance

  As the Muslim community encountered new social,
economic, and legal challenges, there was a need for clear
guidance on how to solve these issues based on the
teachings of the Prophet Muhammad (PBUH).
 While the Quran provided the foundational texts, many
specific legal rulings and guidelines were derived from
Hadiths. Scholars used Hadiths to form the basis of Islamic
jurisprudence (Fiqh), especially in areas where the Quran
was silent or general.
 For example, issues such as prayer rituals, fasting, zakat
(charity), and marriage laws were often clarified through the
Hadiths.

8. The Establishment of Hadith Collections

 In the 2nd and 3rd centuries of the Islamic calendar (8th and
9th centuries CE), major collections of Hadiths were
compiled. The most famous and widely accepted collections
include:
o Sahih al-Bukhari (compiled by Imam al-Bukhari)
o Sahih Muslim (compiled by Imam Muslim)
o Sunan Abu Dawood (compiled by Imam Abu Dawood)
o Jami' at-Tirmidhi (compiled by Imam at-Tirmidhi)
o Sunan an-Nasa’i (compiled by Imam an-Nasa’i)
 These collections were based on rigorous criteria for
verifying the authenticity of Hadiths, such as checking the
reliability of the narrators and ensuring an unbroken chain of
transmission.

9. The Role of the Islamic Scholars

 Scholars in various regions of the Islamic world, such as

Makkah, Medina, Kufa, and Basra, worked tirelessly to
study, categorize, and compile Hadiths. They developed
specific methodologies for evaluating the authenticity of
Hadiths, which helped ensure the preservation of only the
most reliable narrations.
 These scholars also engaged in teaching and
disseminating Hadiths to ensure that future generations of
Muslims would be able to access the sayings of the Prophet
Muhammad (PBUH).
10. The Development of Hadith Criticism (Ilm al-Jarh wa al-
Ta’dil)

 To preserve the authenticity of Hadiths, scholars developed

the science of Hadith criticism (known as Ilm al-Jarh wa
al-Ta'dil), which involved evaluating the narrators of
Hadiths based on their trustworthiness, memory, and
accuracy.
 This critical approach helped differentiate authentic Hadiths
from weak or fabricated ones, ensuring that only reliable
traditions were recorded in Hadith collections.
 Scholars also categorized Hadiths into various classifications,
such as Sahih (authentic), Hasan (good), Da’if (weak),
and Mawdu’ (fabricated).

11. Political and Theological Developments

 During the early years of Islamic history, especially in the

period of the Umayyad and Abbasid Caliphates, political
and theological disputes arose within the Muslim community.
These disputes often led to the fabrication of Hadiths in
support of specific political or sectarian ideologies.
 To counter this, scholars were increasingly motivated to
preserve the authenticity of Hadiths by developing a
rigorous system of verification and rejecting fabricated
narrations.
METHODS USED BY PROPHETS TO TEACH HADITH

The Prophet Muhammad (PBUH) employed various methods to

teach and transmit Hadith (his sayings, actions, and approvals)
to his companions and, through them, to later generations. His
approach was aimed at ensuring that the teachings were
conveyed accurately, understood properly, and preserved for
future generations. Below are some of the methods used by the
Prophet Muhammad (PBUH) to teach Hadith:

1. Oral Transmission (Verbal Teaching)

 Direct Speech: The primary method the Prophet used to

teach Hadith was through direct verbal communication.
He would speak to his companions, explaining the guidance
of Allah and his own actions or sayings.
o This was done during gatherings, in private
conversations, and in various situations where the
Prophet gave instructions related to religion, law, or
daily life.
 Repetition: To ensure understanding and memorization, the
Prophet often repeated important sayings. He would say
things like:
o “Say it three times.” This repetition ensured the
companions understood the message well and retained
it.
 Clear, Concise Language: The Prophet's sayings were
often clear, concise, and easy to understand, making it
easier for his companions to memorize them accurately.

2. Practical Demonstration

 Action as a Teaching Tool: The Prophet would sometimes

demonstrate teachings through his actions. For example,
when explaining the correct way to pray, he would
demonstrate the actions of Salah (prayer) in front of his
companions.
o This form of "practical Hadith" helped to clarify the
concepts and made them easier to grasp and apply.
 Modeling Behavior: The Prophet Muhammad (PBUH) was a
living example of the Quran and Hadith. His companions
 observed his character and behavior closely. His actions
often served as living lessons for his followers, thus
transmitting knowledge through observation.

3. Storytelling

 Telling Stories from the Past: The Prophet would relate

stories about past prophets, events from the history of Islam,
and moral lessons from the lives of earlier nations. These
stories helped illustrate broader concepts and provided
lessons in an engaging way.
o For example, the stories of Prophet Adam, Noah,
Abraham, Moses, and Jesus (peace be upon them)
were narrated by the Prophet to teach lessons on
patience, obedience to Allah, and trust in His plan.
 Use of Parables and Analogies: The Prophet often used
parables (amthal) to explain complex religious concepts.
These analogies made the teachings more accessible to
people from all walks of life. For instance, the Prophet used
the analogy of a garden to describe the state of the
believer’s heart and faith.

4. Question and Answer Sessions

 Encouraging Questions: The Prophet (PBUH) encouraged

his companions to ask questions whenever they had doubts
or needed clarification on religious matters. This was an
effective way to teach Hadith, as it allowed the Prophet to
address specific concerns and clarify any misunderstandings.
o He would say things like, “Ask me what you need to
know,” and he would often give detailed responses to
specific queries.
 Dialogue with Companions: In group settings,
companions would often ask the Prophet questions, and he
would provide answers in the form of Hadith. For example,
the Prophet was frequently approached by his companions
to ask about prayers, fasting, charity, and Islamic law.
 Providing Context: When answering questions, the Prophet
often gave not only the answer but also context to ensure
understanding. This helped prevent misinterpretations or
misapplications of the teachings.
5. Written Instructions

 While oral transmission was the primary means of

teaching Hadith, the Prophet Muhammad (PBUH) also wrote
down instructions when necessary. He would sometimes
dictate letters or short messages to his companions or
leaders, especially when sending them to various regions.
o Letters to Kings and Governors: For example, the
Prophet wrote letters to the rulers of other lands, like
Heraclius of Rome and Negus of Abyssinia, calling
them to Islam and providing them with guidance.
 Instructions to His Companions: The Prophet sometimes
instructed his companions to write down his teachings,
especially for important matters that needed to be preserved
for future generations.

6. Formal and Informal Gatherings

 Public Lectures (Majlis): The Prophet often gathered his

companions in a formal setting, such as his mosque in
Madinah, where he would speak to them and explain various
aspects of Islamic teachings. These lectures were a source of
teaching Hadith and were often attended by large groups
of people.
o In these public gatherings, he would speak openly
about the guidance of Allah and provide Hadiths to
clarify issues related to faith, prayer, fasting, and
morality.
 Private Sessions: At times, the Prophet would also engage
in more intimate, private conversations with his companions
or family members. These smaller, more focused gatherings
often resulted in important personal Hadiths being
transmitted.

7. Using Companion's Role in Spreading Knowledge

 Encouraging the Companions to Teach Others: The

Prophet encouraged his companions to teach what they had
learned to others. He said, “Convey from me even one
verse.” This hadith highlights the importance of passing on
knowledge and ensuring that the teachings of Islam,
including Hadith, were spread widely.
 o Delegating to Qualified Companions: The Prophet
would assign specific companions, such as Abu
Hurairah, Aisha, and Ali ibn Abi Talib, to teach
others because of their deep knowledge and
understanding of the Hadiths.
 Dissemination through the Companions: The Prophet
used his companions as a means of spreading his teachings.
After his death, the companions traveled far and wide,
carrying with them the Hadiths they had learned directly
from the Prophet.

8. Contextualizing Hadiths

 Addressing the Needs of the People: The Prophet would

adapt his teachings to the context and needs of the people.
For instance, when teaching Bedouins, he would use
examples and language they could easily understand.
Similarly, when addressing people with higher intellectual
backgrounds, he would explain concepts in a way that
matched their understanding.
 Teaching with Wisdom (Hikmah): The Prophet used
wisdom in his approach, ensuring that he addressed the
people’s situations in a manner that would lead to the most
benefit. He often said, "Speak to people according to
their level of understanding" (Sahih al-Bukhari).

9. Emphasizing the Importance of Memory

 Memorization (Hafiz): The Prophet encouraged his

companions to memorize his sayings and teachings. Many of
his companions, such as Abu Hurairah, became well-known
for their memorization of Hadith.
o He recognized the importance of oral transmission in
a society where written materials were scarce, and he
made sure that his companions would memorize the
Hadith accurately to preserve them for future
generations.
10. Encouraging Reflection and Understanding

 The Prophet (PBUH) did not simply transmit Hadith for the
sake of memorization. He encouraged his companions to
reflect on the meanings and implications of the teachings.
This was done through discussion, reflection, and practical
application.
 He would often say, “The best of you are those who
learn the Quran and teach it” (Sahih al-Bukhari),
emphasizing both the importance of understanding and
conveying knowledge.

HADITH ON ACCOUNTABILITY

The concept of accountability is a central theme in Islam, and

the Prophet Muhammad (PBUH) emphasized the importance of
being accountable for one’s actions, both in this world and in the
Hereafter. Several Hadiths focus on the idea of individual
responsibility and being accountable to Allah (SWT) for
one’s deeds.

Here are some key Hadiths that address the concept of

accountability:

1. Accountability on the Day of Judgment

  The Prophet Muhammad (PBUH) said:
o “Each one of you is a shepherd and each of you is
responsible for his flock. The ruler of a people is
a shepherd and is responsible for his flock; a man
is a shepherd of the people of his household and
is responsible for them; a woman is a shepherd
of her husband's house and children and is
responsible for them; a servant is a shepherd of
his master's property and is responsible for it.
So, each one of you is a shepherd and is
responsible for his flock.”
o (Sahih al-Bukhari, 893)
 This Hadith emphasizes the responsibility each individual has
in different roles and the concept of accountability for
fulfilling one’s duties.

2. Personal Accountability for Actions

 The Prophet Muhammad (PBUH) said:

o “The son of Adam will not move on the Day of
Judgment until he is asked about five things:
about his life and how he spent it; about his
knowledge and what he did with it; about his
wealth and where he earned it and how he spent
it; and about his body and how he used it.”
o (Tirmidhi)
 This Hadith outlines the aspects of one’s life that every
individual will be questioned about on the Day of Judgment.
It serves as a reminder that we are accountable for the
choices we make, how we live our lives, and how we use the
resources Allah has granted us.

3. Accountability for Our Words

 The Prophet Muhammad (PBUH) said:

o “A man may speak a word that pleases Allah, not
realizing that it will elevate him in status, and a
man may speak a word that angers Allah, not
realizing that it will bring him down to the
Hellfire.”
o (Sahih al-Bukhari)
  This Hadith teaches that even our words and speech have
consequences, and we will be accountable for what we say.
This highlights the importance of being mindful of our
language and ensuring that we speak in ways that please
Allah.

4. Self-Accountability

 The Prophet Muhammad (PBUH) said:

o “Take account of yourselves before you are taken
to account, and weigh your deeds before they are
weighed for you.”
o (Tirmidhi)
 This Hadith encourages self-reflection and self-
accountability. It teaches Muslims to evaluate their own
actions regularly and to strive to improve themselves before
being held accountable on the Day of Judgment.

5. Accountability in Fulfilling Promises

 The Prophet Muhammad (PBUH) said:

o “The signs of a hypocrite are three: When he
speaks, he lies; when he promises, he breaks his
promise; and when he is entrusted, he betrays
his trust.”
o (Sahih al-Bukhari)
 Accountability is also emphasized in fulfilling promises and
keeping trust. The Prophet (PBUH) made it clear that
breaking promises or betraying trust is a serious matter,
which can lead to hypocrisy and will be accounted for by
Allah.

6. Accountability in the Use of Wealth

 The Prophet Muhammad (PBUH) said:

o “Every one of you is a shepherd and is
responsible for his flock. The ruler is responsible
for the people, and a man is responsible for his
family and his wealth. A woman is responsible for
the house of her husband and his children.”
o (Sahih al-Bukhari)
  This Hadith reminds individuals that they are accountable for
how they manage the wealth and resources entrusted to
them, whether it’s personal wealth, the well-being of their
family, or public funds.

7. Accountability in Leadership

 The Prophet Muhammad (PBUH) said:

o “A leader of a people is their servant.”
o (Sunan Ibn Majah)
 This Hadith emphasizes the accountability of leaders.
Leadership in Islam comes with the responsibility of serving
the people justly, and leaders will be held accountable for
how they treat those under their care.

HADITH ON RESPECT FOR AUTHORITY

In Islam, respecting authority is an important concept, as it

ensures social harmony, justice, and the proper functioning of
society. Authority in Islam refers to those in positions of
leadership or responsibility, including parents, teachers, rulers,
and religious leaders. The Prophet Muhammad (PBUH) taught the
importance of respecting authority as part of upholding the values
of obedience, justice, and order in society. Here are some
Hadiths on the respect of authority:

1. Respecting the Ruler and Maintaining Obedience

 The Prophet Muhammad (PBUH) said:

o “It is obligatory for a Muslim to hear and obey,
whether he likes it or not, unless he is
commanded to do something sinful. If he is
commanded to do something sinful, there is no
listening or obedience.”
o (Sahih al-Bukhari)
 This Hadith emphasizes that Muslims should respect and
obey the rulers and those in authority as long as their
commands do not contradict Islamic principles. Obedience
is required in matters that are in line with justice and
 righteousness, but disobedience is permitted if it involves
sinful acts.

2. Respecting Authority in the Family (Parents)

 The Prophet Muhammad (PBUH) said:

o “Your Paradise lies under the feet of your
mothers.”
o (Sunan an-Nasa'i)
 This Hadith highlights the respect and honor that children
should show towards their parents, especially mothers.
Obeying and honoring parents is considered an act of
worship in Islam and is seen as a way of respecting authority
within the family structure.

3. Respecting Teachers and Knowledge

 The Prophet Muhammad (PBUH) said:

o “The seeking of knowledge is obligatory for
every Muslim.”
o (Sunan Ibn Majah)
 Islam encourages the seeking of knowledge, and those who
impart knowledge, such as teachers, are seen as figures of
authority. Respect for teachers, scholars, and those who
guide in matters of faith is an important principle in Islam. A
teacher’s authority is connected to the role of passing on
Islamic knowledge, and showing respect and reverence for
them is part of fulfilling this obligation.

4. Respecting the Authority of the Imam (Leader in Prayer)

 The Prophet Muhammad (PBUH) said:

o “The imam is a shield. If he leads you in prayer,
then protect yourselves behind him.”
o (Sahih Muslim)
 This Hadith refers to the authority of the imam (the leader of
prayer). Muslims are required to respect the imam during
congregational prayers by following his actions and words.
 Disrespecting the imam’s authority in prayer is discouraged,
and unity in prayer is emphasized.

5. Respecting Authority in Times of Crisis

 The Prophet Muhammad (PBUH) said:

o “Whoever obeys the ruler, has indeed obeyed
me; and whoever disobeys the ruler, has indeed
disobeyed me.”
o (Sahih al-Bukhari)
 In this Hadith, the Prophet Muhammad (PBUH) stresses that
obedience to legitimate authority (the ruler or leader) is akin
to obeying the Prophet himself, as long as the authority is
not ordering something sinful. Respect for leadership is tied
to upholding the stability of the community and following the
lawful commands issued by those in charge.

6. The Importance of Respecting and Obeying Authority to

Maintain Order

 The Prophet Muhammad (PBUH) said:

o “There is no obedience to the creation in
disobedience to the Creator.”
o (Sunan Ibn Majah)
 This Hadith clarifies that while respecting authority is
important, it is always subordinate to the authority of Allah
(SWT). If any authority commands something that goes
against Allah’s commands, obedience to Allah takes
precedence. However, in all other matters that are lawful,
obedience to the authorities is encouraged.

7. Respecting Authority in the Context of Social Stability

 The Prophet Muhammad (PBUH) said:

o “The best of your rulers are those whom you love
and who love you, and who pray for you and you
pray for them. The worst of your rulers are those
whom you hate and who hate you, and you curse
them and they curse you.”
o (Sahih Muslim)
 This Hadith highlights the relationship between the ruler and
the people. Ideally, mutual respect, love, and prayers should
 exist between them. Respecting the ruler contributes to the
overall welfare of the community. The Hadith also
acknowledges the challenges when leadership is unjust, yet
it encourages the people to strive for better relationships
with those in authority for societal peace.

8. Respecting Authority and Unity

 The Prophet Muhammad (PBUH) said:

o “Whoever sees something wrong with his ruler,
let him be patient, for whoever separates himself
from the ruler, even a hand’s span, dies a death
of Jahiliyyah (ignorance).”
o (Sahih al-Bukhari)
 This Hadith stresses the importance of unity and patience
with authority, even in times when the ruler may be unjust
or wrong. Disunity and rebellion against the leader without
just cause are strongly discouraged. The Hadith teaches that
preserving unity and stability in society is paramount.

9. Respecting the Authority of the Prophet Muhammad

(PBUH)

 The Prophet Muhammad (PBUH) said:

o “None of you truly believes until I am more
beloved to him than his father, his child, and all
of mankind.”
o (Sahih al-Bukhari)
 As the final messenger and ultimate authority in matters of
religion, respecting the Prophet Muhammad (PBUH) is a
central tenet of faith. Love and respect for the Prophet
includes adhering to his teachings and following his example
in all aspects of life.
STRAND 3 PILLARS OF IMAN

PILLARS OF IMAN: BELIEF IN REVEALED SCRIPTURES

In Islam, Iman (faith) is built upon six pillars, one of which is the
belief in revealed scriptures. This pillar emphasizes that a
Muslim must believe in all the books revealed by Allah (SWT) to
His Prophets, as they contain guidance for humanity. The belief in
these scriptures is fundamental to a Muslim's faith, as they
provide the foundation of divine guidance for the people to follow.

1. Definition of Revealed Scriptures (Kutub)

 In Islam, revealed scriptures (Arabic: Kutub or Al-Kutub

al-Muqaddasah) refer to the holy books that Allah sent
down to His Prophets. These books contain Allah’s guidance
to humanity and form a key part of a Muslim's faith.
 Belief in the revealed scriptures means that a Muslim
must accept all the books sent by Allah to various Prophets,
even if they were not revealed directly to them.

2. The Revealed Scriptures in Islam

 Islam acknowledges the following four major revealed

scriptures:
1. The Torah (Tawrat): Revealed to Prophet Musa
(Moses), it contains laws and guidance for the people of
Israel.
2. The Psalms (Zabur): Revealed to Prophet Dawud
(David), it includes wisdom and praise for Allah.
3. The Gospel (Injil): Revealed to Prophet Isa (Jesus), it
contains the teachings and messages of Christ.
4. The Quran: Revealed to Prophet Muhammad (PBUH), it
is the final and complete revelation from Allah, which
abrogates previous scriptures and is preserved in its
original form.
3. The Quran as the Final Scripture

 The Quran, as the final scripture, is considered to have

perfected and completed the messages of all the previous
books. While the previous scriptures were sent for particular
communities or periods of time, the Quran is the eternal and
universal guidance for all humanity.
 Allah says in the Quran:
o “This day I have perfected for you your religion
and completed My favor upon you and have
approved for you Islam as religion.” (Surah Al-
Ma’idah, 5:3)
 The Quran also mentions that Allah sent down guidance
through the earlier scriptures, but the Quran is the final and
unalterable message.

4. The Role of the Revealed Scriptures in Islam

 The role of revealed scriptures in Islam is not just as

historical records or stories, but as direct guidance on how to
live a righteous life, fulfill duties to Allah, and interact with
others. Each book contained the teachings appropriate to its
time and people.
 The Quran affirms the truth of the earlier scriptures and
acknowledges the Prophets who received them:
o “We believe in Allah and what has been revealed
to us and what was revealed to Abraham,
Ishmael, Isaac, Jacob, and the Tribes, and what
Moses and Jesus were given, and what the
Prophets were given from their Lord. We make no
distinction between any of them, and to Him, we
have submitted.” (Surah Al-Baqarah, 2:136)

5. Key Aspects of Belief in Revealed Scriptures

 Belief in All Scriptures: A Muslim must believe in all the

books revealed by Allah, whether or not they have been
preserved in their original form. This includes believing in
the Torah, Psalms, Gospel, and the Quran.
 Respect for All Prophets: The belief in the scriptures also
extends to honoring the Prophets who received them. A
Muslim believes that all these Prophets conveyed the
 messages of Allah without altering or adding anything from
themselves.
 Finality of the Quran: While a Muslim believes in all the
revealed scriptures, the Quran is the final scripture, and it
serves as the ultimate source of guidance for Muslims. It
supersedes the earlier scriptures, which were either partially
corrupted or applicable only to their respective communities
at specific times.
 Upholding the Teachings: A Muslim should not only
believe in these scriptures but also strive to understand and
live by their teachings, especially those that align with the
principles in the Quran.

6. Why Belief in the Revealed Scriptures is Important

 Completeness of Faith: Belief in the revealed scriptures is

a critical part of Iman. To have complete faith in Allah and
His commands, one must accept the books He has revealed,
which guide people to live righteous lives.
 Acknowledging the Continuity of Divine Guidance:
Belief in the scriptures also emphasizes that Allah's guidance
has been continuous throughout history, culminating in the
Quran. These books all share the same ultimate purpose: to
guide humanity towards the worship of one God and
righteous living.
 Avoiding Disrespect: Muslims must avoid any disrespect
towards the previous scriptures or the Prophets who
received them. Disbelieving or disrespecting any of the
books or Prophets is considered a rejection of the faith.
o Allah says in the Quran:
 “Say, 'We believe in Allah and in what has
been revealed to us and what was revealed
to Abraham, Ishmael, Isaac, Jacob, and the
Tribes, and in what was given to Moses and
Jesus and in what was given to the Prophets
from their Lord. We make no distinction
between any of them, and to Him, we have
submitted.'” (Surah Al-Imran, 3:84)

7. How to Strengthen Belief in Revealed Scriptures

  Learning about the scriptures: Studying the Quran and
understanding the messages contained in the earlier
scriptures can strengthen a Muslim’s belief in the revealed
books and their divine origin.
 Reflecting on the Quran: Reflecting on the Quran and its
guidance reinforces the belief that it is the final and
preserved word of Allah, and it helps Muslims live according
to the teachings of all the revealed scriptures.
 Respecting and learning from other faiths: While
Muslims do not follow the previous scriptures (except for the
Quran), they should still respect people of other faiths and
their scriptures. This includes acknowledging the shared
beliefs between the Quran and earlier scriptures.

ULUL AZM PROPHETS

In Islam, the term Ulul Azm (Arabic: ‫ )أولو العزم‬refers to a group

of Prophets who exhibited the greatest perseverance,
determination, and patience in fulfilling their mission despite
immense challenges and difficulties. These Prophets were not
only chosen by Allah (SWT) to guide their respective people but
also demonstrated exceptional strength in the face of adversity,
embodying the highest level of devotion and trust in Allah.

The Ulul Azm Prophets are five in number, and they are
considered the "Prophets of Determination". They are:

1. Prophet Noah (Nuh)

  Position in Islam: Prophet Noah (PBUH) is one of the first
Prophets and is often regarded as a symbol of patience and
steadfastness.
 Challenges: Prophet Noah was sent to a people who were
deeply immersed in idolatry, sin, and disobedience. Despite
calling them to worship Allah for 950 years, most of his
people rejected his message. Eventually, Allah commanded
Noah to build an ark to save the believers from the flood that
would punish the disbelievers.
 Quranic Reference: Allah says in the Quran:
o “And indeed, We sent Noah to his people, and he
remained among them a thousand years, less
fifty years. And the flood overtook them while
they were wrongdoers.” (Surah Al-Ankabut, 29:14)
 Prophet Noah is considered an Ulul Azm Prophet due to his
perseverance and dedication in calling his people to faith
despite their constant rejection and hostility.

2. Prophet Ibrahim (Abraham)

 Position in Islam: Prophet Ibrahim (PBUH) is one of the

most significant Prophets in Islam and is often referred to as
the "Father of the Prophets" because many of the
subsequent Prophets, including Prophet Muhammad (PBUH),
were his descendants.
 Challenges: Prophet Ibrahim faced numerous trials. He was
tested with the command to sacrifice his son, Ismail
(Ishmael), and his devotion to Allah was exemplified in this
act of obedience. He also faced persecution from his people
who rejected his call to worship Allah alone.
 Quranic Reference: Allah says in the Quran:
o “When his Lord said to him, 'Submit,’ he said, 'I
have submitted to the Lord of the worlds.'” (Surah
Al-Baqarah, 2:131)
 Prophet Ibrahim is regarded as an Ulul Azm Prophet due to
his unwavering faith in Allah and his willingness to endure
great trials for the sake of Allah.
3. Prophet Musa (Moses)

 Position in Islam: Prophet Musa (PBUH) is one of the

greatest and most frequently mentioned Prophets in the
Quran. He was sent to the people of Pharaoh to demand the
liberation of the Israelites from slavery and oppression.
 Challenges: Prophet Musa faced immense challenges,
including confronting the oppressive rule of Pharaoh, who
considered himself a deity. Despite Pharaoh’s rejection and
hostility, Prophet Musa continued to call his people to
monotheism. He also led the Israelites through the
wilderness after their escape from Egypt.
 Quranic Reference: Allah says in the Quran:
o “And We certainly sent Moses with Our signs and
a clear authority to Pharaoh, and his assembly,
but they followed the command of Pharaoh, and
the command of Pharaoh was not [rightly]
guided.” (Surah Al-A'raf, 7:104-105)
 Prophet Musa is an Ulul Azm Prophet because of his
determination in standing up against Pharaoh, his patience
with the constant rejection of his people, and his leadership
in freeing the oppressed.

4. Prophet Isa (Jesus)

 Position in Islam: Prophet Isa (PBUH) is regarded as one of

the most revered Prophets in Islam. He is believed to be a
Messiah and a Messenger of Allah.
 Challenges: Prophet Isa was sent to guide the Children of
Israel, who were divided in their beliefs. Despite his
miracles and the wisdom he shared, many rejected his
message, and he was subjected to extreme hostility.
According to Islamic tradition, Prophet Isa was not crucified,
but rather raised up by Allah.
 Quranic Reference: Allah says in the Quran:
o “Indeed, the example of Jesus to Allah is like that
of Adam. He created him from dust; then He said
to him, 'Be,’ and he was.” (Surah Al-Imran, 3:59)
 Prophet Isa is an Ulul Azm Prophet because of his
commitment to deliver the message of Allah, despite the
opposition and rejection he faced from his people.
5. Prophet Muhammad (PBUH)

 Position in Islam: Prophet Muhammad (PBUH) is the final

Prophet and Messenger of Allah, and he is the last to receive
a revealed scripture, the Quran.
 Challenges: Prophet Muhammad (PBUH) faced tremendous
adversity throughout his life, from the rejection of his
message by his own tribe, the Quraysh, to the persecution of
his followers. Despite the difficulties, he continued to preach
Islam, even during the years of hardship in Makkah and
later in Medina. He also faced battles, conspiracies, and
personal loss, but his determination never wavered.
 Quranic Reference: Allah says in the Quran:
o “And We have not sent you, [O Muhammad],
except as a mercy to the worlds.” (Surah Al-Anbya,
21:107)
 Prophet Muhammad (PBUH) is an Ulul Azm Prophet
because of his unparalleled perseverance, patience, and
commitment to delivering the final message of Islam to
humanity.

PROPHETS MUSA

Prophet Musa (Moses) as an Ulul Azm Prophet

Prophet Musa (PBUH) is one of the greatest and most

significant Ulul Azm Prophets in Islam. His life and mission are
filled with remarkable challenges and perseverance, which earned
him a place among the five Prophets who demonstrated immense
determination and patience in fulfilling their divine mission. He is
an essential figure not only in Islam but also in Judaism and
Christianity.

The Story of Prophet Musa (PBUH)

Early Life and Mission

 Birth and Upbringing: Prophet Musa (PBUH) was born at a

time when the Pharaoh of Egypt (Ramses II) had issued a
decree to kill all male infants born to the Israelites (the Bani
 Isra'il) due to fear of a prophecy that a child from this group
would overthrow him. To protect her son, Musa’s mother
placed him in a basket and set it afloat on the Nile River. By
Allah’s will, the basket was found by the wife of Pharaoh,
Asiya, who took him in and raised him as her own child.
 Growing Up in Pharaoh's Palace: Musa grew up in
Pharaoh’s palace, but after an incident where he accidentally
killed an Egyptian man in defense of an Israelite, he fled to
the land of Madian to escape Pharaoh’s wrath.

The Call to Prophethood

 While in Madian, Prophet Musa (PBUH) lived as a shepherd,

married, and spent many years in a life of peace. However,
his life took a significant turn when, while on a journey with
his family, he saw a burning bush on Mount Sinai. Allah
spoke to him from the bush, commanding him to return to
Egypt and free the Israelites from Pharaoh's oppression.
 Allah instructed Musa to go to Pharaoh and deliver His
message, warning him of the consequences of his tyranny
and idolatry. Musa was initially hesitant due to his past with
Pharaoh but was reassured by Allah, who also appointed his
brother Harun (Aaron) as his helper in this mission.

Prophet Musa’s Struggles and Determination

 Confronting Pharaoh: When Prophet Musa (PBUH)

approached Pharaoh with Allah’s message, Pharaoh rejected
him and mocked his claims. Pharaoh even questioned Musa’s
authority and miracles. Despite the rejection, Musa persisted
in his mission. He demonstrated several miraculous signs
from Allah, including turning his staff into a serpent and
causing his hand to become shining white.
 The Miracle of the Staff and the Magicians: Pharaoh
summoned his magicians to challenge Musa, and they
performed their magic in front of the people. Musa, by
Allah’s will, threw down his staff, which turned into a great
serpent, swallowing up the magicians' illusions. Witnessing
this, many of the magicians believed in Allah and embraced
Islam. However, Pharaoh, in his arrogance, rejected the truth
and intensified his persecution of the Israelites.
  The Plagues: As Pharaoh continued to reject Allah’s
message, Allah sent various signs and plagues upon Egypt,
such as locusts, frogs, and the Nile turning to blood. Despite
these signs, Pharaoh remained unrepentant.
 The Exodus and the Parting of the Sea: Finally, Allah
commanded Musa to lead the Israelites out of Egypt. When
Pharaoh pursued them, intending to kill them, Allah parted
the Red Sea, allowing Musa and his followers to cross
safely. When Pharaoh and his army attempted to follow, the
sea returned to its normal state, drowning Pharaoh and his
forces.

Challenges in the Wilderness

 After the Israelites were freed, they wandered in the desert,

and Musa faced many challenges, including the people's
ingratitude and impatience. They complained about the
hardships they faced and even expressed a desire to return
to Egypt.
 The Golden Calf: During Musa’s absence on the mountain,
some of the Israelites began to worship a golden calf made
by Samiri, one of their own. Musa (PBUH) was angered
when he returned and saw this act of idolatry. He rebuked
the people, but they repented and sought Allah’s
forgiveness.
 The Revelation of the Torah: During his time in the
wilderness, Prophet Musa (PBUH) received the Torah from
Allah, which contained laws and guidance for the Israelites.
The Torah played a central role in shaping the religious and
social life of the Israelites.

The Characteristics of Prophet Musa (PBUH) as an Ulul

Azm Prophet

 Patience and Perseverance: Despite the immense

challenges, rejection, and hostility from Pharaoh, Prophet
Musa (PBUH) remained steadfast in his mission. He
demonstrated tremendous patience when facing the trials
of leading a rebellious people and when confronted with the
oppressive ruler Pharaoh.
 Determination in the Face of Adversity: Prophet Musa
faced rejection, threats, and even personal loss, but his
 resolve to deliver Allah’s message never wavered. He
endured persecution, witnessed the suffering of his people,
and faced numerous challenges, but he remained committed
to his mission.
 Trust in Allah: Musa’s reliance on Allah in every situation is
a hallmark of his character. Whether it was the crossing of
the Red Sea or dealing with the complaints of the Israelites,
Prophet Musa (PBUH) showed complete trust in Allah’s
wisdom and plan.
 Leadership: Prophet Musa (PBUH) exhibited remarkable
leadership qualities. He guided the Israelites through the
wilderness, helped them overcome difficulties, and reminded
them of their covenant with Allah. His leadership was central
to the Israelites' survival and spiritual guidance during their
journey.

Key Lessons from the Life of Prophet Musa (PBUH)

1. Patience in the Face of Hardship: Prophet Musa (PBUH)

exemplified the importance of patience in fulfilling Allah’s
commands, even in the most difficult circumstances.
2. Persistence in Calling to the Truth: Despite the
opposition from Pharaoh and his people, Musa continued his
mission, showing the importance of steadfastness in
calling others to the path of righteousness.
3. Trust in Allah’s Plan: Prophet Musa’s reliance on Allah
during times of difficulty teaches Muslims to trust in Allah’s
plan, even when the outcome seems uncertain.
4. Leadership and Responsibility: As a leader, Prophet Musa
took responsibility for his people, providing guidance and
support through their trials. His example shows the
importance of leadership based on justice, patience, and
faith.

Prophet Musa’s Legacy in Islam

Prophet Musa (PBUH) holds a significant place in Islam, and his

story serves as a source of inspiration for Muslims. He is
mentioned more frequently in the Quran than any other Prophet,
and his trials and determination are seen as lessons in patience,
perseverance, and trust in Allah. His life is a reminder of the
importance of standing firm for justice, truth, and
righteousness, even in the face of oppression and adversity.

Quranic Verses Related to Prophet Musa (PBUH)

 “And We certainly gave Moses the Scripture and the

criterion that perhaps you would be guided.” (Surah Al-
Baqarah, 2:53)
 “Indeed, We have sent to you a Messenger, just as
We sent to Pharaoh a messenger.” (Surah Ghafir, 40:78)

Conclusion

Prophet Musa (PBUH) is one of the most prominent Ulul Azm

Prophets in Islam. His life, filled with trials, tribulations, and
miracles, serves as a profound example of determination,
patience, and unwavering faith in Allah. Through his story,
Muslims are reminded of the importance of trusting in Allah,
standing firm in the face of challenges, and leading with
justice and integrity.

STRAND 4: DEVOTIONAL ACTS:

SWALATUL ISTISQAA

Swalatul Istisqaa (The Prayer for Rain)

Swalatul Istisqaa (Arabic: ‫ )صالة االستسقاء‬is a special prayer in
Islam that is performed to seek Allah's mercy and ask for rain
during times of drought or when there is a shortage of water. It is
a form of supplication and a devotional act to request Allah's
help in bringing rain to relieve hardship and sustain life.

Why is Swalatul Istisqaa Performed?

Rain is considered a blessing from Allah, and the absence of rain

can cause difficulties for the people, particularly in regions
dependent on agriculture and water resources. Islam teaches that
during times of drought, Muslims should turn to Allah with
humility and supplicate for His mercy. The Istisqaa prayer is a
way for the Muslim community to come together and seek divine
intervention.

The Quran and the Hadith both emphasize the importance of

turning to Allah during times of hardship, especially for something
as essential as rain.

 Quranic Reference: Allah says in the Quran:

o "And it is He who sends the winds as heralds of
glad tidings, preceding His mercy, and We send
down pure water from the sky." (Surah Al-Furqan,
25:48)
o “Say, ‘Call upon Allah or call upon the Most
Merciful. Whatever [name] you call – to Him
belong the best names.’” (Surah Al-Isra, 17:110)
 Hadith: There are various sayings of Prophet Muhammad
(PBUH) that highlight the significance of seeking Allah’s help
during times of drought:
o "When there is a drought, and you seek rain,
perform Salat al-Istisqaa (the prayer for rain)."
(Sahih Bukhari)

The Procedure for Performing Swalatul Istisqaa

Swalatul Istisqaa can be performed by an individual or in

congregation (usually in a large gathering such as a community
or congregation). The procedure is similar to the regular Salat
(prayer) but with a few important distinctions.
1. The Timing of the Prayer

 Swalatul Istisqaa is generally performed when there is a

prolonged drought or when rain is urgently needed.
 It is typically performed after the regular five daily
prayers but can also be performed on a separate day in a
congregation if necessary.

2. The Method of Prayer

 Two Rak'ahs (Units of Prayer): The prayer consists of

two rak'ahs, similar to other voluntary prayers, but with
specific intentions.
 Intention (Niyyah): The person performing the prayer
should make the intention to perform the Istisqaa prayer to
seek Allah’s mercy in bringing rain.
 Additional Takbirs: During the prayer, after the opening
Takbir (Allahu Akbar), the Imam (or the person leading the
prayer) will say four additional Takbirs. This is a
distinctive feature of Swalatul Istisqaa, and after each
Takbir, the prayer proceeds as normal.
 Recitation in the Prayer: In the first rak'ah, after reciting
Surah Al-Fatiha, the Imam or individual may recite any
Surah from the Quran, though some recommend Surah Al-
Ikhlas or Surah Al-A’la.
 In the second rak'ah, after reciting Surah Al-Fatiha, the
Imam may recite Surah Al-Duha or another Surah.

3. The Khutbah (Sermon)

 After the prayer, it is common for the Imam to deliver a

Khutbah (sermon) to the congregation. The Khutbah
emphasizes the importance of seeking Allah's mercy, turning
to Him in repentance, and maintaining humility. It serves as
a reminder that all sustenance, including rain, comes from
Allah alone.

4. The Dua (Supplication)

 After the prayer and Khutbah, the Dua for rain is recited.
This is an important part of the Swalatul Istisqaa, where the
Imam or the individual prays to Allah for rain and mercy.
  A common supplication is:
o "O Allah, we ask You for rain, and we seek Your
mercy. We ask You to send us rain from Your
great bounty and grace. O Allah, send us rain,
and make it beneficial for us."

5. Repentance and Charity

 It is encouraged to engage in repentance and charity

before and after the prayer. The Prophet Muhammad (PBUH)
emphasized that repenting for sins and giving in charity
helps in bringing Allah's mercy.
o The Prophet (PBUH) said:
 "Seek forgiveness from Allah and give
charity, for indeed charity extinguishes the
wrath of Allah." (Sunan Ibn Majah)

6. Changing the Direction

 After the prayer, it is recommended that the Imam and the

congregation turn around to face the opposite direction as
a sign of humility and submission to Allah, asking for His
mercy in a state of supplication.

When to Perform Swalatul Istisqaa

Swalatul Istisqaa is typically performed when:

 There is severe drought or when there is a long period

without rain.
 The community or Muslim rulers feel the need for rain to
sustain agriculture, water supply, and the livelihood of the
people.

It is important to note that Swalatul Istisqaa is a communal

prayer. Although it can be prayed by individuals, it is usually
performed as a collective prayer to bring the community
together in seeking Allah’s mercy.

The Significance and Benefits of Swalatul Istisqaa

1. Spiritual Connection with Allah: Swalatul Istisqaa

reminds Muslims of their dependence on Allah and fosters a
 sense of humility. It encourages people to turn to Allah
during times of need.
2. Sense of Unity: The communal nature of the prayer fosters
unity among the Muslim community as they come together
to pray for the common good of everyone. It reflects the
collective concern for the welfare of the entire society.
3. A Reminder of Allah’s Mercy: This prayer serves as a
reminder that rain and sustenance are gifts from Allah.
Muslims are encouraged to reflect on their gratitude for
Allah’s blessings and to seek forgiveness for any sins that
may have led to a drought.
4. Repentance and Charity: As part of the process, Muslims
are encouraged to engage in repentance for any
wrongdoing and to give charity as a means of gaining
Allah’s mercy. This teaches the importance of turning to
Allah with sincerity and humility.
5. Sign of Allah's Mercy: The successful completion of the
Swalatul Istisqaa and the subsequent granting of rain is seen
as a sign of Allah’s mercy and a reminder that Allah
responds to the needs of His creation when they turn to Him
in faith.
SWALATUL ISTIKHARA

Swalatul Istikhara (The Prayer of Guidance)

Swalatul Istikhara (Arabic: ‫ )صالة االستخارة‬is a special prayer in

Islam that is performed when a person is faced with a decision
and seeks guidance from Allah (SWT). It is an act of worship
where a Muslim asks Allah to help them choose the best course of
action when faced with uncertainty or when unsure about a
particular matter. The prayer emphasizes the importance of
seeking divine assistance in making important decisions and
trusting Allah’s wisdom.

Meaning of Istikhara

The word Istikhara comes from the Arabic root word "khayr" (
‫)خير‬, which means good or benefit. Therefore, Istikhara
translates to “seeking what is good.” When a person performs
Istikhara, they are essentially asking Allah to guide them towards
what is best for them in terms of their faith, worldly affairs, and
ultimate well-being, even if they do not know what that is.

When to Perform Swalatul Istikhara

Swalatul Istikhara is generally performed when a person faces a

decision or dilemma, such as:

 Choosing between two or more options in personal,

professional, or family matters.
 Deciding on a significant life choice, such as marriage,
changing jobs, or relocating.
  Making decisions regarding business, investments, or major
purchases.

It is especially important to perform Istikhara when one feels

uncertain, confused, or worried about the potential outcomes of a
decision.

The Procedure for Performing Swalatul Istikhara

Swalatul Istikhara consists of two main components: the prayer

itself and the supplication (Dua) for guidance.

1. The Prayer (Salat)

 Two Rak'ahs: The first step in performing Istikhara is to

pray two rak'ahs of voluntary (non-obligatory) prayer.
These are regular rak'ahs, but the intention is specifically to
seek Allah’s guidance.
 Intention (Niyyah): Before starting the prayer, a person
should make the intention to perform Swalatul Istikhara
for the purpose of seeking Allah’s help and guidance
regarding a specific matter.

2. The Dua (Supplication)

After completing the two rak'ahs, the individual recites the

Istikhara Dua. This supplication is an essential part of the prayer
and should be recited with sincerity and trust in Allah’s decision.

The Dua for Istikhara is as follows:

Arabic:

 ،‫اللهم إني استخيرك بعلمك واستقدرك بقدرتك واسالك من فضلك العظيم‬

‫ اللهم إن كنت تعلم ان‬،‫فإنك تقدر وال اقدر وتعلم وال اعلم وانت عالم الغيوب‬
‫هذا االمر خير لي في ديني ومعاشي وعاقبة امري او قال عاجل امري وآجله‬
‫ اللهم وإن كنت تعلم ان هذا االمر‬،‫فاقدره لي ويسره لي ثم بارك لي فيه‬
‫شر لي في ديني ومعاشي وعاقبة امري او قال في عاجل امري وآجله‬
‫ واقدر لي الخير حيث كان ثم ارضني‬،‫فاصرفه عني واصرفني عنه‬

Transliteration:
  "Allahumma inni astakhiruka bi'ilmika wa astaqdiruka
biqudratika wa as'aluka min fadlikal-azim, fa innaka taqdiru
wa la aqdiru wa ta'lamu wa la a'lamu wa anta 'allamul-
ghuyub. Allahumma in kuntata'lamu anna hadhal amra
khayrun li fi deeni wa ma'ashi wa aqibati amri aw qaala fi
'ajili amri wa aajilihi faqdirhu li wa yassirhu li thumma barik li
feehi, wa in kuntata'lamu anna hadhal amra sharrun li fi
deeni wa ma'ashi wa aqibati amri aw qaala fi 'ajili amri wa
aajilihi fasrifhu anni wa asrifni 'anhu, wa qaddir li al-khayra
haythu kan thumma ardini."

Translation:

 "O Allah, I seek Your guidance through Your knowledge, and I

seek Your assistance through Your power, and I ask You from
Your great favor. For You have the power and I do not, You
know and I do not, and You are the Knower of the unseen. O
Allah, if You know that this matter is good for me in my
religion, my livelihood, and for my affairs (or say, in the
immediate and the distant future), then ordain it for me,
make it easy for me, and bless it for me. But if You know that
this matter is bad for me in my religion, my livelihood, and
for my affairs (or say, in the immediate and the distant
future), then turn it away from me and turn me away from it.
And ordain for me what is good wherever it may be, and
make me satisfied with it."

This Dua should be recited after completing the two rak'ahs of

Salat, while focusing on the specific matter for which guidance is
being sought. The individual should sincerely seek Allah's
assistance and be prepared to trust in the outcome.

3. Trusting Allah’s Decision

After performing the Istikhara prayer and making the Dua, it is

important to trust in Allah’s guidance. Sometimes, the answer
may not be immediate or come in an obvious form, but Allah's will
will unfold in the best possible way.

 Signs and Feelings: After performing Istikhara, you may

feel a sense of peace or discomfort regarding a particular
option. This can be a sign that Allah is guiding you toward
 what is best. However, there is no guarantee that the answer
will come in a direct or miraculous form; rather, it may
manifest through events, feelings, or circumstances.
 Consultation with Others: In addition to Istikhara, it is also
encouraged to consult with knowledgeable people or seek
counsel from family and friends, as Islam stresses the
importance of consultation (Shura) in making decisions.

Key Points About Swalatul Istikhara

1. Istikhara is not magic: It is a spiritual process of seeking

Allah's guidance, not a guarantee of a clear, immediate
answer. It is about trusting in Allah’s plan and having faith
that whatever happens is for the best.
2. Performing Istikhara repeatedly: If someone still feels
unsure after performing Istikhara once, they can repeat the
prayer multiple times. There is no set limit to how often
Istikhara can be performed, but a person should not keep
performing it indefinitely. Rather, they should trust in Allah’s
wisdom.
3. Allah’s will is paramount: Sometimes the outcome may
not be what a person desires, but that is a reminder that
Allah knows what is best for them. The prayer is about
asking Allah for guidance, but ultimately, the decision is in
His hands.
4. The outcome: After performing Istikhara, a person should
proceed with their decision and have faith that Allah has
guided them to the best choice. It is also important to
continue seeking Allah's guidance through prayer and Dua.
5. Timing: Istikhara can be performed at any time, but it is
especially recommended to perform it during the night or
after the obligatory prayers, as this is a time when
supplications are more likely to be accepted.

The Benefits of Swalatul Istikhara

 Seeking Allah’s help: Istikhara allows Muslims to turn to

Allah for guidance in uncertain times, acknowledging that
Allah knows what is best for them.
 Peace of mind: By placing trust in Allah and making the
prayer, a person can feel peace of mind, knowing that
whatever happens, it is part of Allah’s divine plan.
  A sense of reliance on Allah: It helps strengthen the
relationship with Allah, as one acknowledges their
dependency on Him in all matters, both small and large.

DAVOTIONAL ACTS: HAJJ AND UMRAH

Devotional Acts: Hajj and Umrah

Hajj and Umrah are two important pilgrimage acts in Islam that
involve traveling to the holy city of Mecca, in Saudi Arabia, to
perform specific religious rituals. Both of these pilgrimages are
acts of devotion to Allah (SWT), and they hold immense spiritual
significance. While Hajj is one of the five pillars of Islam, Umrah is
a recommended, non-obligatory pilgrimage that can be performed
at any time of the year, except during the days of Hajj.

Hajj: The Greater Pilgrimage

Hajj is one of the five pillars of Islam and is a mandatory religious

duty for every Muslim who is physically and financially capable of
performing it at least once in their lifetime. Hajj is performed
during a specific time of the year, in the Islamic month of Dhu
al-Hijjah, and involves a series of rituals that commemorate the
actions of the Prophet Ibrahim (Abraham), his wife Hajar, and
their son Isma'il (Ishmael).

The Importance of Hajj

 One of the Five Pillars of Islam: Hajj is one of the five

fundamental acts of worship in Islam and a key part of the
Muslim identity.
 A Symbol of Unity: Muslims from all over the world gather
in Mecca, demonstrating the unity and equality of all
believers before Allah. Regardless of nationality, ethnicity, or
social status, all Muslims wear the same simple white
garments, known as Ihram, to signify their unity in faith and
submission to Allah.
 A Time of Forgiveness: Performing Hajj is an opportunity
for Muslims to have their sins forgiven. The Prophet
Muhammad (PBUH) said, “Whoever performs Hajj and
does not engage in immoral conduct or commit sins
will return [home] as sinless as the day his mother
bore him.” (Sahih Bukhari)

The Rituals of Hajj

The rituals of Hajj are performed over five days and include the
following:

1. Ihram: The pilgrimage begins when a person enters a state

of ritual purity called Ihram, which involves wearing simple,
white clothing and abstaining from certain activities like
cutting hair, using perfume, and engaging in marital
relations. This state symbolizes purity and humility before
Allah.
2. Tawaf: Upon arriving at the Ka'bah in Mecca, pilgrims
perform Tawaf, which involves walking around the Ka'bah
seven times in a counterclockwise direction while reciting
prayers and supplications.
3. Sa'i: Pilgrims perform Sa'i, which involves walking seven
times between the hills of Safa and Marwah in Mecca. This
act commemorates the search for water by Hajar, the wife of
 Prophet Ibrahim, who ran between these two hills while
seeking water for her son, Isma'il.
4. Standing at Arafat (Wuquf): On the 9th of Dhu al-
Hijjah, pilgrims gather at Arafat, a plain outside Mecca, to
engage in prayer and supplication. This is considered the
most important ritual of Hajj, as it is the day of forgiveness
and mercy from Allah. Pilgrims spend the day in prayer,
asking for forgiveness and making du'a (supplications).
5. Muzdalifah: After leaving Arafat, pilgrims travel to
Muzdalifah, where they spend the night under the open
sky. They also collect pebbles to use in the next ritual.
6. Ramy al-Jamarat: Pilgrims throw pebbles at three stone
pillars in Mina during the Ramy al-Jamarat ritual. This act
commemorates the stoning of the devil by Prophet Ibrahim,
his wife Hajar, and his son Isma'il, as they were tested by
Allah.
7. Animal Sacrifice: Pilgrims are encouraged to sacrifice an
animal, usually a sheep, goat, or cow, in remembrance of the
sacrifice made by Prophet Ibrahim, who was willing to
sacrifice his son Isma'il in obedience to Allah's command.
8. Shaving or Trimming the Hair: After the sacrifice, male
pilgrims are encouraged to shave their heads, while female
pilgrims trim a small portion of their hair. This symbolizes a
physical act of purification.
9. Tawaf al-Ifadah: After completing the major rituals,
pilgrims return to the Ka'bah to perform another Tawaf,
known as Tawaf al-Ifadah, which is an integral part of the
pilgrimage.
10. Final Tawaf: Pilgrims perform a final Tawaf before
leaving Mecca. This is known as Tawaf al-Wada, which is a
farewell Tawaf before returning home.

Umrah: The Lesser Pilgrimage

Umrah is a non-obligatory pilgrimage that can be performed at

any time of the year, except during the days of Hajj. It involves a
series of rituals similar to those performed during Hajj but is
shorter and less complex. While Hajj is obligatory once in a
lifetime, Umrah can be performed repeatedly by those who are
able.
The Importance of Umrah

 A Lesser Pilgrimage: Umrah is sometimes referred to as

the “lesser pilgrimage” compared to Hajj, but it still
carries great spiritual rewards.
 Highly Rewarding: The Prophet Muhammad (PBUH) said,
“An Umrah to another Umrah is an expiation for what
is between them.” (Sahih Bukhari). This hadith signifies
that performing Umrah can purify a person from their sins.
 Optional, but Highly Recommended: Although not
obligatory, it is highly recommended to perform Umrah as it
brings immense spiritual rewards and closeness to Allah.

The Rituals of Umrah

The rituals of Umrah include:

1. Ihram: Just like Hajj, the pilgrimage begins with entering the
state of Ihram, which involves putting on simple white
clothing, abstaining from certain activities, and making the
intention to perform Umrah.
2. Tawaf: Pilgrims begin Umrah by performing Tawaf around
the Ka'bah. The same seven rounds are made, and prayers
and supplications are recited.
3. Sa'i: After Tawaf, pilgrims perform Sa'i, walking between
the hills of Safa and Marwah. This commemorates the
search for water by Hajar and the birth of her son Isma'il.
4. Shaving or Trimming the Hair: After completing the
Tawaf and Sa'i, male pilgrims shave their heads or trim their
hair, while female pilgrims cut a small portion of their hair to
symbolize purity and submission to Allah.
5. Completion of Umrah: After completing the rituals, the
Umrah pilgrimage is complete, and pilgrims can return home
or stay in Mecca for further worship.

Key Differences Between Hajj and Umrah

 Obligation: Hajj is obligatory once in a lifetime for Muslims

who are physically and financially able, while Umrah is
voluntary but highly recommended.
  Timing: Hajj takes place during specific days in the Islamic
month of Dhu al-Hijjah, while Umrah can be performed at
any time of the year, except during the days of Hajj.
 Length and Complexity: Hajj involves more rituals and
takes place over several days, while Umrah is a shorter
pilgrimage and involves fewer rituals.

STRAND 5 AKHLAQ:

COMMANDING GOOD AND FORBIDING EVIL

Akhlaq: Commanding Good and Forbidding Evil (Amr Bil

Ma’ruf and Nahy Anil Munkar)

In Islam, Akhlaq refers to a person's moral character or ethics. A

significant part of Islamic ethics involves the concept of "Amr Bil
Ma’ruf" (commanding good) and "Nahy Anil Munkar"
(forbidding evil). These two principles are central to promoting
righteousness and preventing harm within a society. They reflect
the responsibility of every Muslim to help guide others toward
goodness and away from evil.

1. Amr Bil Ma’ruf (Commanding Good)

Amr Bil Ma’ruf means "to enjoin what is good", encouraging

people to perform good deeds and act righteously. It involves
guiding others to what is morally and spiritually beneficial,
following the teachings of Islam.

Quranic Basis for Commanding Good:

 Surah Al-Imran (3:104):

o "Let there arise from you a group of people
inviting to all that is good, enjoining what is
right, and forbidding what is wrong. And those
will be the successful."
 Surah At-Tawbah (9:71):
o "The believing men and believing women are
allies of one another. They enjoin what is right
and forbid what is wrong..."
Examples of Good in Islam:

 Prayer (Salah): Encouraging others to perform the five

daily prayers and reminding them of their importance in
maintaining a connection with Allah.
 Charity (Zakat and Sadaqah): Encouraging others to give
charity to help the poor, the orphans, and the needy.
 Honesty and Integrity: Promoting honesty,
trustworthiness, and truthfulness in words and actions.
 Respect for Parents: Encouraging respect and good
treatment of parents, as Islam emphasizes this as a major
act of goodness.
 Justice and Fairness: Promoting fairness in all aspects of
life, such as in dealings, relationships, and justice in society.

2. Nahy Anil Munkar (Forbidding Evil)

Nahy Anil Munkar means "to forbid what is evil". It is the

responsibility of Muslims to speak out against wrongdoings and
encourage others to avoid sinful acts or harmful behavior that
goes against the teachings of Islam.

Quranic Basis for Forbidding Evil:

 Surah Al-Imran (3:110):

o "You are the best nation produced [as an
example] for mankind. You enjoin what is right
and forbid what is wrong and believe in Allah..."
 Surah Al-A'raf (7:157):
o "And those who follow the Messenger, the
unlettered Prophet, whom they find written in
what they have of the Torah and the Gospel,
enjoining upon them what is right and forbidding
what is wrong..."

Examples of Evil to Be Forbidden:

 Dishonesty: Preventing lying, cheating, and deceit, as they

harm both individuals and society.
 Gossip and Slander: Forbidding gossip, slander, and
backbiting, which cause divisions and harm to relationships.
  Oppression and Injustice: Speaking out against
oppression, injustice, and exploitation, as Islam emphasizes
the importance of fairness and justice.
 Substance Abuse: Forbidding the consumption of
intoxicants, drugs, and alcohol, as they harm physical
health, mental well-being, and the society.
 Immorality: Discouraging immoral actions such as theft,
adultery, and other unlawful acts that go against the
teachings of Islam.

The Importance of Commanding Good and Forbidding Evil

The concept of commanding good and forbidding evil is a

fundamental aspect of Islam that shapes the moral fabric of
society. It helps to ensure that individuals are held accountable
for their actions and encourages the Muslim community to create
an environment of righteousness, justice, and compassion.

Promoting Community Welfare:

By enjoining good and forbidding evil, Muslims contribute to the

well-being of society by making sure that harmful and sinful acts
do not spread. This concept fosters cooperation among the
members of society in building a peaceful, moral, and just
community.

Moral Responsibility:

Every Muslim has a moral responsibility to take part in

commanding good and forbidding evil. While this responsibility
may vary based on one's ability, knowledge, and position in
society, all Muslims are encouraged to be proactive in promoting
good and discouraging evil.

Spiritual Growth:

Engaging in Amr Bil Ma’ruf and Nahy Anil Munkar leads to

personal spiritual growth. By encouraging others toward good and
trying to prevent harm, a Muslim gains rewards from Allah (SWT)
and strengthens their own faith and connection to Him. The act of
helping others through guidance is highly rewarding.
Encouraging a Just Society:

Commanding good and forbidding evil is also important for

ensuring justice in society. It helps to establish societal norms
that are based on justice, compassion, and respect for others.
This, in turn, contributes to creating a harmonious and righteous
environment.

Conditions for Commanding Good and Forbidding Evil

There are certain conditions and etiquettes that Muslims should

follow when carrying out the act of commanding good and
forbidding evil:

1. Knowledge and Wisdom: One must have sufficient

knowledge about what is good and what is evil according to
Islam. It is important to know how to guide others properly
and avoid speaking out of ignorance.
2. Gentleness and Patience: The approach should be kind,
patient, and considerate. Forbidding evil or commanding
good should not be done harshly or in a manner that could
cause harm. The Prophet Muhammad (PBUH) said,
"Whoever sees a wrong action, let him change it with
his hand; if he is unable, then with his tongue; and if
he is unable, then with his heart, and that is the
weakest of faith." (Sahih Muslim)
3. Avoiding Harm: When commanding good or forbidding evil,
care should be taken to avoid causing greater harm. The
manner in which advice or guidance is given should be
thoughtful, and actions should be taken with a genuine
desire to improve the situation.
4. Intention for Allah’s Sake: The intention should be to
please Allah and not for personal gain or to show superiority.
Muslims should strive to act out of a sense of duty and
sincerity.
5. Consideration of Timing and Context: The situation and
context should be considered before advising or correcting
others. It may not always be appropriate to speak out
immediately, and sometimes wisdom is needed to
understand the right moment.

Practical Ways of Commanding Good and Forbidding Evil

  In Personal Life: Encouraging family members to pray
regularly, giving advice to friends to avoid sinful behavior,
and leading by example in terms of honesty, kindness, and
respect.
 In Public Life: Muslims can be active in their communities
by encouraging social justice, supporting charitable causes,
and standing against corruption, violence, and oppression.
 Social Media and Public Discourse: In today's digital age,
social media has become a platform for both commanding
good and forbidding evil. Muslims can use these platforms to
promote Islamic values, share beneficial knowledge, and
speak out against harmful actions or rhetoric.

Akhlaq: Virtues in Islam

In Islam, Akhlaq refers to a person’s character and behavior,

encompassing moral virtues that shape how a Muslim interacts
with others and with Allah (SWT). Islam emphasizes good
manners, ethics, and moral behavior as integral to the faith, and
these virtues are taught and exemplified by the Prophet
Muhammad (PBUH). In fact, the Prophet’s character is
considered the best model for Muslims to follow.
Virtues in Islam are not just acts of kindness, but also a reflection
of a Muslim’s inner relationship with Allah and their dedication to
embodying the teachings of Islam in every aspect of life. These
virtues contribute to a Muslim’s spiritual and moral development
and play a key role in fostering positive and harmonious
relationships within society.

Core Virtues in Islam

Below are some of the most important virtues in Islam, which

Muslims are encouraged to cultivate and practice:

1. Taqwa (God-Consciousness or Piety)

 Definition: Taqwa is the awareness of Allah in all aspects of

life. It is having fear of Allah’s displeasure while
simultaneously hoping for His mercy and rewards.
 Quranic Basis: Allah says in Surah Al-Baqarah (2:2):
o "This is the Book about which there is no doubt, a
guidance for those conscious of Allah
(muttaqeen)."
 Significance: Taqwa encourages a Muslim to be constantly
mindful of Allah’s presence, refrain from sinful behavior, and
strive for righteousness. It leads to good actions, helping to
maintain good manners, honesty, and justice.

2. Sadaqah (Charity and Generosity)

 Definition: Sadaqah refers to voluntary charity or acts of

kindness, done for the sake of Allah to help those in need.
 Quranic Basis: Allah says in Surah Al-Baqarah (2:261):
o "The example of those who spend their wealth in
the way of Allah is like a seed of grain which
grows seven ears. In every ear there are a
hundred grains."
 Significance: Islam emphasizes generosity, helping the
poor, and sharing with others. Sadaqah is not only limited to
material wealth but also includes acts like a smile, offering
assistance, or even sharing knowledge.
3. Truthfulness (Sidq)

 Definition: Sidq means speaking the truth, being honest in

word and deed, and avoiding lies and deceit.
 Quranic Basis: Allah commands truthfulness in Surah At-
Tawbah (9:119):
o "O you who have believed, fear Allah and be with
those who are true."
 Significance: Truthfulness is one of the core values in
Islam. It is the foundation of trust, and Islam teaches that
truth leads to righteousness, while falsehood leads to
corruption. The Prophet Muhammad (PBUH) said, "Truth
leads to righteousness, and righteousness leads to
Paradise." (Sahih Bukhari)

4. Patience (Sabr)

 Definition: Sabr means patience, perseverance, and self-

control in times of difficulty, hardship, or trial.
 Quranic Basis: Allah says in Surah Al-Baqarah (2:153):
o "O you who have believed, seek help through
patience and prayer. Indeed, Allah is with the
patient."
 Significance: Patience is a virtue that helps Muslims remain
steadfast during trials and challenges. It involves enduring
hardship without complaint, trusting in Allah’s wisdom, and
waiting for His assistance.

5. Humility (Tawadhu)

 Definition: Humility in Islam involves acknowledging that all

blessings come from Allah and that one is no better than
others. It is the opposite of arrogance.
 Quranic Basis: Allah says in Surah Al-Furqan (25:63):
o "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."
 Significance: Humility fosters a sense of equality and
compassion among people. It allows individuals to be
modest, refrain from arrogance, and avoid seeking pride or
superiority over others.

6. Forgiveness (Afuw)

 Definition: Afuw means to pardon others, letting go of

grudges and forgiving those who wrong us, just as we hope
for Allah’s forgiveness.
 Quranic Basis: Allah says in Surah An-Nur (24:22):
o "And let not those of virtue among you and
wealth swear not to give [aid] to their relatives
and the needy and the emigrants for the cause of
Allah. And let them pardon and overlook. Would
you not like that Allah should forgive you? And
Allah is Forgiving and Merciful."
 Significance: Forgiveness is a high virtue in Islam, and Allah
commands Muslims to forgive others in order to attain His
forgiveness. The Prophet Muhammad (PBUH) said,
"Whoever does not forgive others, Allah will not
forgive him." (Sahih Muslim)

7. Gratitude (Shukr)

 Definition: Shukr is the act of showing gratitude to Allah for

His blessings and being thankful for everything we have in
life.
 Quranic Basis: Allah says in Surah Ibrahim (14:7):
o "And [remember] when your Lord proclaimed: 'If
you give thanks [by accepting faith and worship],
I will give you more [of My Blessings]; but if you
are thankless [i.e., ungrateful], My punishment is
indeed severe.'"
 Significance: Gratitude is essential for acknowledging
Allah’s favor and mercy. It involves being thankful in both
 good times and difficult times. Gratitude helps maintain
contentment and strengthens one’s relationship with Allah.

8. Justice (Adl)

 Definition: Adl refers to fairness, impartiality, and treating

everyone with equality and respect, regardless of their
background or status.
 Quranic Basis: Allah commands justice in Surah An-Nisa
(4:58):
o "Indeed, Allah commands you to render trusts to
whom they are due and when you judge between
people to judge with justice..."
 Significance: Justice is central to the Islamic legal system
and social order. Muslims are encouraged to be just in all
their dealings, whether with family, friends, or the larger
society, upholding the rights of others.

9. Tolerance (Hilm)

 Definition: Hilm is the ability to remain calm, patient, and

tolerant when faced with insults, provocations, or
wrongdoings.
 Quranic Basis: Allah says in Surah Ash-Shura (42:43):
o "And whoever is patient and forgives - indeed,
that is of the matters [requiring] determination."
 Significance: Tolerance is a virtue that allows Muslims to
respond to challenges and conflicts with grace, rather than
retaliation. It promotes peaceful coexistence and reduces
conflict in society.

10. Loyalty and Trustworthiness (Amanah)

 Definition: Amanah refers to the quality of being

trustworthy, keeping promises, and fulfilling one's duties.
 Quranic Basis: Allah says in Surah Al-Mu’minun (23:8):
 o "And they who are to their trusts and their
promises attentive."
 Significance: Trustworthiness is one of the most important
virtues in Islam. A trustworthy person is reliable,
dependable, and honest in their dealings, maintaining the
trust of others and fulfilling their obligations.

AKHLAQ:

VIRTUES IN ISLAM

FULLFILMENT OF PROMISE AND ANGER MANAGEMENT

Akhlaq: Virtues in Islam - Fulfillment of Promise and Anger

Management

In Islam, Akhlaq (character and ethics) plays a fundamental role

in shaping the behavior and moral values of a Muslim. Among the
key virtues highlighted in Islam are the fulfillment of promises
and anger management. These virtues not only help in personal
spiritual growth but also contribute to a peaceful and just society.
Let’s explore each of these virtues in detail.

1. Fulfillment of Promise (Wafa' Bil Ahd)

Fulfillment of promises is a highly emphasized virtue in Islam.

When a Muslim makes a promise, it is considered a serious
commitment that must be honored. Breaking a promise or failing
to keep one’s word is seen as a sign of dishonesty and disrespect,
both in the eyes of Allah and in society.
Quranic Basis for Fulfillment of Promises:

 Surah Al-Isra (17:34):

o "And fulfill [every] commitment. Indeed, the
commitment is ever [that about which one will
be] questioned."
 Surah Al-Mu’minun (23:8):
o "And they who are to their trusts and their
promises attentive."

These verses emphasize the importance of keeping one's word

and fulfilling promises, whether they are small or large, personal
or professional.

Hadith on Fulfillment of Promises:

The Prophet Muhammad (PBUH) said:

 "There are three signs of a hypocrite: when he

speaks, he lies; when he makes a promise, he breaks
it; and when he is entrusted, he betrays that trust."
(Sahih Bukhari and Sahih Muslim)

This hadith highlights that breaking promises is one of the key

characteristics of hypocrisy. For a Muslim, keeping promises is a
sign of sincerity and integrity.

Significance of Keeping Promises:

 Trustworthiness: Keeping promises builds trust in

relationships. It establishes a Muslim as reliable and
dependable in both personal and professional life.
 Obligation to Allah: When a promise is made, it is not only
an obligation to the other person but also to Allah. Muslims
believe that Allah holds them accountable for fulfilling their
promises.
 Promoting Harmony: Keeping promises helps in
maintaining peace, trust, and stability in society. It reduces
misunderstandings and conflicts that arise from broken
promises.
Examples of Promises in Islam:

 Marriage and Contracts: Islam emphasizes the

importance of fulfilling promises made in marriage and
business contracts.
 Faithfulness to Agreements: In dealings with others,
whether financial or personal, it is crucial to keep one's word
and fulfill agreements.

2. Anger Management (Tadbir al-Ghadab)

Anger is a natural human emotion, but Islam teaches that it must

be controlled and managed in order to prevent harm to oneself
and others. Uncontrolled anger can lead to destructive actions,
causing unnecessary conflicts, verbal abuse, and even physical
violence. Therefore, Islam provides clear guidance on how to
manage and control anger.

Quranic Basis for Anger Management:

 Surah Ash-Shura (42:37):

o "...and those who avoid the major sins and
immoralities, and when they are angry, they
forgive."
 Surah Al-Imran (3:134):
o "And those who spend [in the way of Allah]
during ease and hardship and who restrain anger
and who pardon the people - and Allah loves the
doers of good."

These verses encourage Muslims to manage their anger by

forgiving others and exercising self-restraint, which is viewed as a
sign of strength and maturity in faith.

Hadith on Anger Management:

The Prophet Muhammad (PBUH) emphasized the importance of

controlling anger in numerous hadiths:
  “The strong man is not the one who is able to
overpower others in physical strength, but the strong
man is the one who controls himself when he is
angry.” (Sahih Bukhari)

This hadith demonstrates that controlling one’s anger is a true

measure of strength in Islam. True strength is not in showing
dominance over others, but in the ability to remain calm and
composed in difficult situations.

Steps for Managing Anger in Islam:

1. Seek Refuge in Allah:

o When feeling angry, the Prophet Muhammad (PBUH)
advised reciting the words "A'udhu billahi min ash-
shaytan ir-rajim" (I seek refuge with Allah from the
accursed devil) as a way to calm oneself and avoid
acting impulsively.

2. Change Position:
o The Prophet (PBUH) advised that if someone feels anger
rising, they should change their position. If standing,
they should sit; if sitting, they should lie down. This
helps in releasing tension and avoiding rash behavior.
o Hadith: "If anyone gets angry and he is standing,
let him sit down, and if the anger goes away,
fine, otherwise let him lie down." (Sunan Abu
Dawood)

3. Silence:
o The Prophet (PBUH) also recommended remaining
silent when angry as it helps in preventing words that
could harm others. Talking in anger often leads to
regret.

4. Forgiveness:
o A key element of managing anger is forgiving others.
The Quranic verses mentioned earlier highlight that
forgiving others when angry is an act of righteousness
and something beloved to Allah.
 o Hadith: The Prophet (PBUH) said: “Whoever
suppresses his anger, Allah will cover his faults.”
(Sahih Muslim)

5. Remembering the Reward:

o Muslims are encouraged to remember the rewards
Allah promises for controlling anger. The Prophet
(PBUH) said: “If a man controls his anger, Allah will
fill his heart with peace and tranquility.” (Sunan
Ibn Majah)

Significance of Anger Management in Islam:

 Preserving Relationships: Uncontrolled anger can cause

lasting damage to relationships, whether with family, friends,
or colleagues. By managing anger, Muslims can prevent
unnecessary conflicts and build stronger bonds based on
respect and understanding.
 Mental and Physical Health: Islam encourages a balanced
life, and controlling anger contributes to better mental and
physical well-being. Anger can lead to stress, anxiety, and
even health issues if not managed.
 Spiritual Growth: Managing anger is a sign of self-
discipline and spiritual maturity. It helps Muslims grow closer
to Allah by adhering to His guidance and following the
example of the Prophet Muhammad (PBUH).

The Interrelationship Between Fulfillment of Promise and

Anger Management

Both fulfillment of promises and anger management are

crucial virtues that contribute to a person’s character and are
interrelated. Here’s how:

 Building Trust through Promises: When promises are

fulfilled, trust is built and relationships flourish. In contrast,
breaking promises often leads to anger and resentment,
which can harm relationships.
 Managing Anger in Case of Broken Promises: If
someone breaks a promise, it is natural to feel anger.
 However, Islam teaches that one should control this anger
and forgive the person who has broken the promise.
Practicing anger management in this situation helps
preserve peace and repair relationships.
 Strengthening Integrity: A person who keeps their
promises and manages their anger is considered to have
strong moral character and integrity. Both virtues foster
peace, trust, and mutual respect in society.

Akhlaq: Prohibitions in Islam

In Islam, Akhlaq refers to a person’s character and moral

conduct, which is guided by Islamic teachings. Along with
promoting virtues like honesty, humility, and generosity, Islam
also outlines certain prohibitions (Muharramat) that Muslims
are expected to avoid in order to maintain good character and
lead a righteous life. These prohibitions are not merely social
guidelines but are commandments from Allah (SWT) that protect
an individual’s soul, society, and faith.

The prohibitions in Islam aim to safeguard the dignity, rights, and

well-being of individuals while maintaining the spiritual purity of
the Muslim community. These prohibitions encompass various
aspects of life, from personal conduct to social and economic
behavior.

Let’s explore some of the key prohibitions in Islam:

1. Lying (Kidhb)

 Definition: Lying is intentionally saying something that is

not true. It goes against the value of truthfulness, which is
emphasized repeatedly in the Quran and Hadith.
 Quranic Basis:
o Surah An-Nisa (4:112):
 "And whoever commits a sin or wrongs
himself but then seeks forgiveness of Allah
will find Allah Forgiving and Merciful."
o Surah At-Tawbah (9:119):
  "O you who have believed, fear Allah and be
with those who are truthful."
 Hadith: The Prophet Muhammad (PBUH) said:
o “Beware! Truth leads to righteousness, and
righteousness leads to Paradise. A man will
continue to tell the truth and strive to tell the
truth until he is recorded as truthful by Allah.
Lying leads to sin, and sin leads to Hell.” (Sahih
Bukhari)
 Significance: Lying undermines trust and damages
relationships. Islam teaches that truthfulness is a virtue that
builds integrity and is essential for maintaining harmony and
justice in society.

2. Backbiting and Slander (Ghiba and Buhtan)

 Definition: Ghiba (backbiting) refers to speaking about

someone in a negative manner behind their back, while
Buhtan (slander) is making false accusations about
someone.
 Quranic Basis:
o Surah Al-Hujurat (49:12):
 "And do not spy or backbite each other.
Would one of you like to eat the flesh of his
dead brother? You would detest it..."
 Hadith: The Prophet Muhammad (PBUH) said:
o “Do you know what backbiting is?” The
companions replied: “Allah and His Messenger
know best.” He said, “It is to mention about your
brother that which he dislikes.” (Sahih Muslim)
 Significance: Backbiting and slander are harmful acts that
destroy relationships, breed division, and create discord in
communities. Islam emphasizes the need to avoid speaking
ill of others and encourages treating everyone with respect.

3. Drinking Alcohol (Khamr)

 Definition: Consuming intoxicants such as alcohol or any

substance that affects the mind and behavior is strictly
prohibited in Islam.
 Quranic Basis:
o Surah Al-Ma’idah (5:90):
  "O you who have believed, indeed,
intoxicants, gambling, [sacrificing on] stone
alters [to other than Allah], and divining
arrows are but defilement from the work of
Satan, so avoid it that you may be
successful."
 Hadith: The Prophet Muhammad (PBUH) said:
o "Whatever intoxicates in large quantities, a small
quantity of it is also forbidden." (Sunan Abu
Dawood)
 Significance: Alcohol consumption impairs judgment,
leading to reckless behavior and harming one’s health and
relationships. It also undermines the clarity of thought
necessary for worship and fulfilling one’s religious duties.

4. Stealing (Sariqa)

 Definition: Taking something that belongs to someone else

without their consent is considered theft, which is strictly
prohibited in Islam.
 Quranic Basis:
o Surah Al-Ma’idah (5:38):
 "As for the thief, the male and the female,
amputate their hands in recompense for
what they committed as a deterrent
[punishment] from Allah..."
 Hadith: The Prophet Muhammad (PBUH) said:
o "The hand of a thief should be cut off if they steal
something worth a quarter of a dinar or more."
(Sahih Muslim)
 Significance: Stealing is not only a criminal act but also an
immoral one that violates the rights of others. Islam teaches
that respecting others' property and wealth is vital for a
harmonious and just society.

5. Murder and Physical Harm (Qatl and Dhulm)

 Definition: Killing or causing physical harm to another

person is a severe prohibition in Islam.
 Quranic Basis:
o Surah Al-Ma’idah (5:32):
  "Whoever kills a soul unless for a soul or for
corruption [done] in the land – it is as if he
had slain mankind entirely."
 Hadith: The Prophet Muhammad (PBUH) said:
o "The blood of a Muslim is not permissible to shed
except for three reasons: a life for a life, a
married person who commits adultery, and one
who abandons his religion and separates from
the Jama'ah." (Sahih Bukhari)
 Significance: Islam upholds the sanctity of human life, and
taking someone’s life unjustly is considered one of the most
grievous offenses. Physical harm, even if not lethal, is also
prohibited as it violates the dignity and rights of others.

6. Engaging in Usury (Riba)

 Definition: Riba (usury or interest) refers to the practice of

charging or paying excessive interest on loans, which is
forbidden in Islam.
 Quranic Basis:
o Surah Al-Baqarah (2:275-279):
 "Those who consume riba will not stand
except as stand those who are driven to
madness by the touch of Satan. That is
because they say, 'Trade is just like riba.'
But Allah has permitted trade and has
forbidden riba."
 Hadith: The Prophet Muhammad (PBUH) said:
o "The curse of Allah is on the one who consumes
riba, the one who gives riba, the one who writes
it down, and the two witnesses to the
transaction." (Sahih Muslim)
 Significance: Usury exploits the poor and creates an
imbalance in society. Islam advocates fair financial dealings
based on mutual benefit and equity, ensuring that neither
party is harmed.

7. Dishonoring Parents (Uquq al-Walidayn)

 Definition: Disrespecting or mistreating one’s parents is

considered a grave sin in Islam.
 Quranic Basis:
 o Surah Al-Isra (17:23):
 "And your Lord has decreed that you not
worship except Him, and to parents, good
treatment. Whether one or both of them
reach old age [while] with you, say not to
them 'uff,' and do not repel them but speak
to them a noble word."
 Hadith: The Prophet Muhammad (PBUH) said:
o "May he be disgraced, may he be disgraced, may
he be disgraced!" It was asked, "Who, O
Messenger of Allah?" He said, "The one who sees
his parents during their old age or one of them,
and they do not bring him into Paradise." (Sahih
Muslim)
 Significance: Parents are a source of blessings in Islam, and
disrespecting or neglecting them is viewed as a serious sin.
Islam teaches that one should treat their parents with
kindness, patience, and respect, especially in their old age.

8. Adultery and Fornication (Zina)

 Definition: Engaging in unlawful sexual relations outside of

marriage, whether through adultery or fornication, is strictly
prohibited in Islam.
 Quranic Basis:
o Surah Al-Isra (17:32):
 "And do not approach unlawful sexual
intercourse. Indeed, it is ever an immorality
and is evil as a way."
 Hadith: The Prophet Muhammad (PBUH) said:
o "If a person commits fornication or adultery, then
let him not come near the prayer (Salah) until he
repents." (Sahih Muslim)
 Significance: Adultery and fornication violate the sanctity of
marriage and disrupt social harmony. Islam advocates
modesty, chastity, and lawful relationships based on
marriage, which is a

Sexual Prohibitions in Islam

In Islam, sexual behavior is governed by a set of rules and

guidelines that ensure the preservation of moral, social, and
spiritual integrity. While Islam acknowledges the natural human
desire for intimacy, it places strict regulations on how and when
sexual relations are permissible. These guidelines are designed to
protect individuals, families, and society, ensuring that sexual
relations occur in a lawful and ethical manner.

Key Sexual Prohibitions in Islam

Below are some of the main sexual prohibitions in Islam,

based on the Quran and Hadith:

1. Adultery and Fornication (Zina)

Zina refers to illicit sexual intercourse, either through adultery

(sex with someone married to another person) or fornication
(sex between two people who are not married to each other).

 Quranic Basis:
o Surah Al-Isra (17:32):
 "And do not approach unlawful sexual
intercourse. Indeed, it is ever an immorality
and is evil as a way."
o Surah An-Nur (24:2):
 "The unmarried woman or unmarried man
found guilty of sexual intercourse – lash each
one of them with a hundred stripes..."
 Hadith: The Prophet Muhammad (PBUH) said:
o "Do not commit zina, for it is a shameful deed
and an evil way." (Sahih Muslim)
 Significance: Zina is one of the gravest sins in Islam
because it violates the sanctity of marriage, disrupts social
harmony, and leads to the breakdown of family structure.
The Quran and Hadith emphasize that sexual relations
should only occur within the bounds of a lawful marriage.

2. Homosexuality (Liwat)

Homosexual acts are forbidden in Islam, as they are seen as a

violation of the natural sexual orientation prescribed by Allah,
which is between a man and a woman within marriage.

 Quranic Basis:
o Surah Al-Araf (7:80-81):
  "And [We had sent] Lot when he said to his
people, 'Do you commit such immorality as
no one has preceded you with from among
the worlds? Indeed, you are a people who
behave in a way that is not fitting.'"
o Surah Ash-Shu'ara (26:165-166):
 "Do you approach the men of the world and
leave what your Lord has created for you in
your wives? But you are a people
transgressing."
 Hadith: The Prophet Muhammad (PBUH) said:
o "Allah curses those who do the action of the
people of Lot (homosexuality)." (Sunan Ibn Majah)
 Significance: Homosexuality is prohibited in Islam because
it goes against the natural sexual relationships established
by Allah between a man and a woman. Islam promotes the
union of a man and a woman within marriage as the only
lawful form of sexual expression.

3. Incest (Sex with Close Relatives)

Sexual relations with close relatives, such as parents, siblings,

children, aunts, uncles, etc., are strictly prohibited in Islam. These
prohibitions serve to preserve the sanctity of the family structure
and prevent genetic and social complications.

 Quranic Basis:
o Surah An-Nisa (4:23):
 "Prohibited to you [for marriage] are your
mothers, your daughters, your sisters, your
paternal aunts, your maternal aunts..."
 Hadith: The Prophet Muhammad (PBUH) said:
o "The marriage between two people who are
closely related is not permissible in Islam." (Sahih
Muslim)
 Significance: Incest is prohibited in Islam to maintain family
integrity, prevent moral corruption, and avoid genetic
disorders that may arise from close intermarriage. It also
prevents the exploitation of family relationships.

4. Rape and Sexual Abuse

Rape and sexual abuse are severe crimes in Islam. These acts
violate the dignity, consent, and rights of others, and they are
punishable under Islamic law.

 Quranic Basis:
o Surah An-Nisa (4:24):
 "And [also prohibited to you are all] married
women except those your right hands
possess. [This is] the decree of Allah upon
you..."
 Hadith: The Prophet Muhammad (PBUH) said:
o "There is no harm in the person who is forced, for
Allah has forgiven them. But if one takes the
initiative to commit a sin, then it is on them."
(Sahih Bukhari)
 Significance: Rape and sexual abuse violate the autonomy
and human rights of the victim. Islam strongly condemns any
form of forced sexual relations and provides severe
punishment for perpetrators to deter such actions. The
victim is never blamed in Islam; only the perpetrator is held
accountable.

5. Masturbation (Istimna)

Masturbation is a controversial issue in Islamic jurisprudence, with

varying opinions from scholars. However, the majority of scholars
view it as disliked (makruh) but not sinful under certain
circumstances, such as when it is done to avoid committing zina
(adultery or fornication) or in cases where a person is unable to
marry.

 Quranic Basis: The Quran does not explicitly mention

masturbation, but it encourages modesty and chastity.
o Surah Al-Mu’minun (23:5-7):
 "And they who guard their private parts,
except from their wives or those their right
hands possess..."
 Hadith: The Prophet Muhammad (PBUH) is reported to have
said:
o "O young men, whoever among you can afford it,
let him marry, for that is more conducive to
lowering the gaze and guarding one's chastity.
 And whoever cannot afford it should fast, for
fasting diminishes sexual desire." (Sahih Bukhari)
 Significance: While not strictly forbidden, masturbation is
discouraged in Islam because it is seen as a form of self-
indulgence that deviates from the natural sexual relations
prescribed within marriage. It is encouraged to seek lawful
means of fulfilling sexual desires through marriage.

6. Public Nudity and Immodesty (Irfat and Fahisha)

Islam places a high emphasis on modesty and the protection of

private parts. Public nudity, indecency, and immodesty in dress or
behavior are prohibited.

 Quranic Basis:
o Surah An-Nur (24:30-31):
 "Tell the believing men to lower their gaze
and guard their private parts. That is purer
for them. Indeed, Allah is Acquainted with
what they do. And tell the believing women
to lower their gaze and guard their private
parts..."
 Hadith: The Prophet Muhammad (PBUH) said:
o "Modesty is part of faith." (Sahih Bukhari)
 Significance: Modesty is central to Islamic ethics. Public
displays of nudity or immodesty can lead to corruption of
moral values and the breakdown of respect between
individuals. Islam encourages both men and women to dress
modestly and behave with dignity.

7. Sexual Relations During Menstruation (Haidh)

Islam prohibits sexual intercourse during a woman's menstrual

period. This prohibition is intended to respect the woman's
physical state and ensure cleanliness and hygiene.

 Quranic Basis:
o Surah Al-Baqarah (2:222):
 "And they ask you about menstruation. Say,
'It is harm, so keep away from women during
 menstruation and do not approach them
until they are pure.'"
 Hadith: The Prophet Muhammad (PBUH) said:
o "Do not have intercourse with your wives while
they are menstruating, and do not have
intercourse until they are purified." (Sahih Bukhari)
 Significance: This prohibition is both for the health and
well-being of the woman and to maintain respect and dignity
in marital relationships. It also emphasizes cleanliness, as
menstruation is considered a time of impurity.

8. Bestiality (Sex with Animals)

Sexual relations with animals are considered one of the most

severe prohibitions in Islam.

 Quranic Basis: The Quran does not explicitly mention this

prohibition, but the concept of fiṭrah (the natural disposition
created by Allah) clearly rejects it, as it is unnatural and
harmful.
 Hadith: The Prophet Muhammad (PBUH) said:
o "Cursed is the one who does that act (i.e.,
commits bestiality)." (Sunan Abu Dawood)
 Significance: Bestiality is forbidden in Islam as it is
considered an unnatural act that violates the dignity of
human beings and animals. It is seen as a serious perversion
that has no place in the moral and ethical teachings of Islam.

EFFECTS OF DEFIANT SEXUAL BEHAVIOUR IN ISLAM

Effects of Defiant Sexual Behavior in Islam

In Islam, sexual behavior is not just seen as a physical act but

as an integral part of a person's moral, spiritual, and social life.
Defiant sexual behavior, such as committing illicit acts (zina),
engaging in same-sex relations, or other forms of immoral sexual
conduct, is forbidden and has significant consequences in both
this world and the Hereafter.
Islamic teachings stress the importance of following a set of moral
and ethical standards regarding sexual behavior to maintain
personal integrity, social harmony, and spiritual purity. Defying
these rules can lead to severe consequences for the individual,
their relationships, and the broader community.

Let’s explore the effects of defiant sexual behavior in Islam:

1. Spiritual Consequences

a) Sin and Distance from Allah

 Quranic Basis:
o Surah An-Nur (24:2):
 "The unmarried woman or unmarried man
found guilty of sexual intercourse – lash each
one of them with a hundred stripes..."
This verse indicates the seriousness of engaging in
unlawful sexual behavior. Such actions are seen as
sinful and lead to a distance from Allah.
 Hadith: The Prophet Muhammad (PBUH) said:
o "When a servant commits a sin, a black spot
appears on his heart. If he repents, his heart is
cleansed; if he continues, the spot increases until
it covers his heart." (Sahih Muslim)
 Significance: Defiant sexual behavior can pollute the
soul. Committing sinful acts such as zina or homosexuality
leads to a spiritual impurity that distances the person from
Allah. Repentance (Tawbah) and returning to righteous
behavior are necessary for purification and regaining Allah’s
favor.

2. Social and Moral Consequences

a) Breakdown of Family and Social Structures

 Quranic Basis:
o Surah Al-Isra (17:32):
 "And do not approach unlawful sexual
intercourse. Indeed, it is ever an immorality
and is evil as a way."
  Hadith: The Prophet Muhammad (PBUH) said:
o "When adultery becomes widespread in a society,
Allah sends down punishment upon them." (Sunan
Ibn Majah)
 Significance: Defiant sexual behavior, such as adultery or
fornication, threatens the family unit and the integrity of
relationships. The family is the foundation of Islamic society,
and when sexual immorality becomes prevalent, it leads to
broken homes, emotional trauma, and dysfunctional
social relationships. This behavior also spreads corruption
within the community, weakening the fabric of society.

b) Promoting Dishonesty and Trust Issues

 Hadith: The Prophet Muhammad (PBUH) said:

o "There is no faith in a person who is not
trustworthy." (Sahih Muslim)
 Significance: Sexual immorality breeds dishonesty, as it
often involves lying and hiding actions. For example, in
cases of adultery or fornication, individuals often deceive
their spouses, partners, and communities. This damages
trust within families and between individuals, leading to the
breakdown of relationships and a loss of integrity.

3. Psychological and Emotional Consequences

a) Guilt, Shame, and Anxiety

 Quranic Basis:
o Surah An-Nisa (4:112):
 "And whoever commits a sin or wrongs
himself but then seeks forgiveness of Allah
will find Allah Forgiving and Merciful."
 Significance: Engaging in forbidden sexual behavior often
results in deep feelings of guilt and shame. This can lead to
anxiety, depression, and self-loathing. These emotions
arise because the individual is aware that their actions
conflict with their faith and moral values, causing internal
conflict.

b) Loss of Self-Respect and Dignity

  Hadith: The Prophet Muhammad (PBUH) said:
o "Modesty is part of faith, and faith leads to
Paradise." (Sahih Muslim)
 Significance: Sexual immorality damages an individual’s
sense of self-respect and dignity. Islam teaches that both
men and women should maintain their modesty, and
engaging in illicit sexual acts erodes this essential aspect of
a person’s character. This behavior can also lead to loss of
self-worth as it makes the person feel degraded and
disconnected from their higher spiritual purpose.

4. Health-Related Consequences

a) Increased Risk of Sexually Transmitted Diseases (STDs)

 Significance: Engaging in illicit sexual behavior, particularly

outside of marriage, increases the risk of contracting
sexually transmitted diseases (STDs). The transmission
of diseases like HIV, herpes, syphilis, and gonorrhea is
common in unprotected, promiscuous sexual activity.
 Islamic Perspective: Islam encourages the protection of
one's health and well-being. Unlawful sexual acts are seen
as an open invitation for diseases and harm, both physically
and spiritually. In contrast, marriage, which is the lawful
avenue for sexual expression, promotes the well-being of
both partners and the community.

b) Psychological Trauma from Sexual Abuse or

Exploitation

 Significance: Victims of sexual exploitation or abuse can

experience long-term psychological trauma, including
PTSD, depression, and anxiety. Islam condemns sexual
exploitation and supports the protection of individuals,
particularly vulnerable people like children and women.

5. Punishment in the Hereafter

a) Severe Punishment for Major Sins

 Quranic Basis:
o Surah Al-Furqan (25:68-69):
  "And those who do not invoke with Allah
another deity or kill the soul which Allah has
forbidden, and do not commit unlawful
sexual intercourse – and whoever does that
will meet a penalty."
 Hadith: The Prophet Muhammad (PBUH) said:
o "The one who commits zina (fornication) and dies
without repenting will be among the first to enter
Hell." (Sahih Bukhari)
 Significance: Sexual immorality has dire consequences in
the Hereafter. If a person does not repent and seek Allah’s
forgiveness, they will face severe punishment in the
afterlife. Islam teaches that Tawbah (repentance) is the only
way to seek forgiveness for such major sins, and Allah’s
mercy is vast for those who genuinely repent.

6. The Disruption of Spiritual Peace

a) Loss of Inner Peace and Harmony

 Hadith: The Prophet Muhammad (PBUH) said:

o "Whosoever commits a sin and repents sincerely,
Allah forgives him. However, if he persists in sin,
his heart becomes hardened, and he will find no
peace." (Sunan Ibn Majah)
 Significance: Engaging in defiant sexual behavior disrupts
the spiritual peace of an individual. Even if a person is
outwardly successful or wealthy, their heart may be filled
with restlessness and discontent due to their sins. This
inner turmoil can hinder personal growth and development,
preventing the person from achieving spiritual tranquility.

7. Negative Impact on Future Generations

a) Poor Role Models and Social Decay

 Significance: Individuals who engage in defiant sexual

behavior may serve as poor role models for their children
and younger members of the community. This can lead to a
cycle of immorality that continues across generations.
Children raised in environments where such behavior is
 normalized may adopt similar conduct, leading to a decay
of social values and a weakening of communal bonds.
 Hadith: The Prophet Muhammad (PBUH) said:
o "Every child is born on fitrah (natural inclination),
but his parents make him a Jew, a Christian, or a
Magian." (Sahih Muslim)
 Significance: A child’s moral compass is influenced by their
parents and the environment around them. If parents
engage in immoral behavior, it sets a negative example for
their children, possibly perpetuating harmful cycles of
behavior.

STRAND 6:MUAMALAT

DIVORCE

Muamalat: Divorce in Islam

Muamalat refers to the dealings, transactions, and relationships

between individuals in Islam, including those related to marriage,
family, and societal obligations. One of the important aspects of
muamalat is the concept of divorce, which is recognized in
Islam as a lawful process under specific circumstances. Divorce
(Arabic: Talaq) in Islam is not the preferred solution, but it is
permitted when the marital relationship has irreparably broken
down.

Islamic teachings emphasize the importance of reconciliation and

respect for the rights and dignity of both spouses throughout the
divorce process. Divorce in Islam is carefully regulated to ensure
fairness, justice, and compassion, and it is not to be taken lightly.

Types of Divorce in Islam

There are several types of divorce in Islam, each with different

conditions and procedures:
1. Talaq (Divorce by the Husband)

Talaq is the most common form of divorce in Islam, where the

husband initiates the divorce by pronouncing it. The process has
specific rules and procedures to protect the rights of the wife and
ensure fairness.

 Quranic Basis:
o Surah At-Talaq (65:1):
 "O Prophet, when you divorce women,
divorce them at their appointed period, and
keep count of the waiting period (iddah) and
fear Allah, your Lord."

 Hadith:
o "Of all the lawful things, divorce is the most
detestable to Allah." (Sunan Abu Dawood)

 Procedure:
o Pronouncement of Talaq: The husband pronounces
the word "Talaq" (divorce) once or three times,
depending on the tradition followed. In many cases,
three pronouncements of Talaq (one at a time with
waiting periods in between) are required to complete
the divorce.
o Waiting Period (Iddah): After the first or second
pronouncement, the wife must observe an iddah
(waiting period) of three menstrual cycles or three
months. This waiting period ensures that the wife is not
pregnant and allows for reconciliation between the
couple.

 Significance: Talaq should not be used in a manner that is

cruel or disrespectful. Islam encourages that divorce be done
with dignity and the preservation of rights for both parties.
The husband is obligated to support his wife during the
waiting period.

2. Khul’ (Divorce by the Wife)

Khul’ is a form of divorce initiated by the wife, where she

requests a divorce from her husband. The wife can seek khul’
when she feels the marriage is no longer viable, but it requires
the husband’s consent. Typically, in this case, the wife may offer
financial compensation to the husband in return for his
agreement to the divorce.

 Quranic Basis:
o Surah Al-Baqarah (2:229):
 "And when you divorce women and they
have fulfilled their term, either retain them
according to acceptable terms or release
them according to acceptable terms, and do
not retain them for injury."

 Hadith:
o A woman came to the Prophet Muhammad
(PBUH) asking for a divorce from her husband.
The Prophet asked her why, and she replied that
she disliked her husband's character. The
Prophet allowed her to initiate the divorce
through khul'. (Sahih al-Bukhari)

 Procedure:
o The wife approaches the court or the husband directly
to request the divorce, often offering to return the
dowry (mahr) or another financial compensation as part
of the agreement.
o The husband must accept the khul' for the divorce to be
valid.

 Significance: Khul’ allows a woman to exit a marriage she

finds oppressive or unsatisfactory, with certain protections in
place for both parties. While divorce is generally the
husband’s right, khul' provides women with the opportunity
to take control of their marital destiny if they feel the
marriage is no longer viable.

3. Faskh (Annulment or Judicial Divorce)

Faskh is a form of judicial divorce, which can be granted by an

Islamic court if a marriage becomes irreparably broken due to
reasons such as abuse, neglect, inability to provide basic rights,
or serious harm to one or both spouses.
  Quranic Basis:
o Surah An-Nisa (4:35):
 "If you fear a breach between the two,
appoint an arbitrator from his family and an
arbitrator from her family. If they both
desire reconciliation, Allah will make a way
for them."

 Hadith:
o The Prophet Muhammad (PBUH) allowed a
woman to seek annulment of her marriage when
her husband was unable to provide her with basic
needs, including financial support. (Sunan Abu
Dawood)

 Procedure:
o The wife or husband can file for faskh in an Islamic
court. If the court finds valid reasons, such as the
husband failing to fulfill his marital duties or abusing his
spouse, it can annul the marriage.
o The court can also enforce compensation for the wife
and determine custody of children and other related
matters.

 Significance: Faskh ensures that individuals who are

trapped in an abusive or unsustainable marriage have a
legal means of separation. It also protects the rights of the
spouse and ensures the continuation of justice.

4. Tafwid (Delegated Divorce)

Tafwid is a form of divorce in which the husband delegates the

right to divorce to his wife. This may be done at the time of
marriage or later during the marriage.

 Quranic Basis:
o There is no direct reference to tafwid in the Quran, but
it is understood through the practice of giving a wife
the right to initiate divorce. The husband can delegate
his right to pronounce Talaq to the wife under certain
conditions.
  Procedure:
o This type of divorce is often agreed upon at the time of
marriage when the husband gives the wife the right to
pronounce Talaq if the marriage becomes untenable.
This is often done through a formal agreement, where
the wife is empowered to divorce herself under specific
conditions.

 Significance: Tafwid provides a sense of autonomy for the

wife, allowing her the right to end the marriage if necessary.
It ensures that the woman does not remain trapped in an
unhappy or harmful relationship without the means to leave.

Conditions for Divorce in Islam

While divorce is permitted, Islam emphasizes that it should be

approached with caution and only when absolutely necessary.
Several conditions are prescribed for a divorce to be considered
valid:

1. Respect for Rights: Both spouses must respect each

other's rights, including financial support, during the divorce
process.
2. Reconciliation: Before initiating divorce, reconciliation
should be attempted. The Quran encourages the use of
arbitrators from both families to resolve disputes (Surah An-
Nisa 4:35).
3. The Iddah (Waiting Period): After a divorce, the wife must
observe an iddah (waiting period), typically three menstrual
cycles or three months, to ensure that she is not pregnant.
This waiting period also allows for the possibility of
reconciliation.
4. Fair Treatment: Divorce should not be used as a tool of
oppression or abuse. The Prophet Muhammad (PBUH)
strongly discouraged the misuse of divorce for unjust
reasons. The divorce process should be done with fairness,
and the wife should be treated kindly and given her rightful
dues.

The Social and Ethical Perspective on Divorce

In Islam, divorce is considered the last resort after all other
efforts at reconciliation have failed. Islam acknowledges that
marriage is a sacred contract, and the family is the foundation of
society. Therefore, divorce should only be sought in cases where
the marriage has broken down irreparably.

 Quranic Teaching on Divorce:

o Surah At-Talaq (65:2-3):
 "And when they have fulfilled their term,
either retain them according to acceptable
terms or release them according to
acceptable terms. And do not keep them
with intent to harm them."

 Hadith:
o "Divorce is the most hated of all permissible
things to Allah." (Sunan Abu Dawood)

This emphasizes that while divorce is allowed, it is a process that

should be handled with caution and respect. It is better to seek
reconciliation and resolution of issues within the marriage before
resorting to divorce.
Trade and Finance in Islam

Trade and finance are essential components of society, and in

Islam, they are governed by principles of justice, equity, and
ethical conduct. Islamic finance and trade emphasize the
importance of fairness, transparency, and the welfare of all
individuals involved. In Islam, economic activities are not just
seen as a way to generate wealth, but also as a means to achieve
social justice, reduce poverty, and promote ethical dealings that
benefit society as a whole.

The principles of trade and finance in Islam are outlined in the

Quran and Hadith, as well as in the rulings of Islamic scholars
(fiqh), and they have a major influence on the modern Islamic
financial system.

Key Principles of Islamic Trade and Finance

1. Prohibition of Riba (Usury or Interest)

o Riba refers to usury or interest, which is the practice
of charging excessive interest on loans. It is strictly
prohibited in Islam, as it exploits the borrower and
leads to economic injustice.
o Quranic Basis:
 Surah Al-Baqarah (2:275):
 "Those who devour usury will not stand
except as stand one whom the Devil has
driven to madness by [his] touch. That is
because they say, 'Trade is just like usury.'
But Allah has permitted trade and has
forbidden usury."
 o Hadith:
 The Prophet Muhammad (PBUH) said:
 "Allah has cursed the one who accepts
riba, the one who pays it, the one who
records it, and the two who witness it."
(Sahih Muslim)
o Significance: In Islamic finance, charging interest on
loans is considered exploitative and unjust. Instead,
financial transactions should be based on profit-
sharing and risk-sharing arrangements.
2. Prohibition of Gharar (Excessive Uncertainty)
o Gharar refers to transactions that involve excessive
uncertainty, ambiguity, or deception. This includes any
contract or trade where the outcome is highly uncertain
or where one party is unfairly exposed to risk.
o Quranic Basis:
 Surah Al-Baqarah (2:282):
 "O you who have believed, when you contract
a debt for a specified term, write it down. Let
a scribe write it between you in justice."
o Hadith:
 "The Prophet (PBUH) prohibited the sale of
goods before they were in possession of the
seller." (Sahih Muslim)
o Significance: Islam encourages clear contracts and
transparency in all financial dealings. The idea is to
avoid ambiguity that could lead to disputes or
exploitation. For example, contracts should clearly
define the terms, including price, quantity, and time of
delivery.
3. Fairness and Justice in Transactions
o Mutual consent and fair exchange are key principles
in Islamic trade. Islam encourages traders to be honest,
to avoid fraud, and to ensure that both parties are
satisfied with the transaction. Deceptive practices such
as fraud, misrepresentation, and exploitation of others
are forbidden.
o Quranic Basis:
 Surah Al-Mutaffifin (83:1-3):
 "Woe to those who give less [than due], who,
when they take a measure from people, take
 in full, but when they give by measure or
weight to others, they give less."
o Hadith:
 "The honest merchant is with the Prophets,
the truthful, and the martyrs." (Tirmidhi)
o Significance: Islamic teachings stress the importance
of integrity in trade. Traders are encouraged to be
transparent, avoid deceitful practices like false
weights and measures, and provide the full value for
goods or services.
4. Prohibition of Haram (Forbidden) Products
o In Islam, trade in certain haram (forbidden) goods
and services is prohibited. These include alcohol,
pork, gambling, and any product that is harmful or
unethical (e.g., weapons of mass destruction or
drugs).
o Quranic Basis:
 Surah Al-Ma’idah (5:90):
 "O you who have believed, indeed,
intoxicants, gambling, [sacrificing on] stone
alters [to other than Allah], and divining
arrows are but defilement from the work of
Satan, so avoid it that you may be
successful."
o Hadith:
 "Allah has cursed the one who trades in
alcohol, the one who consumes it, the one
who serves it, and the one who buys and
sells it." (Sunan Abu Dawood)
o Significance: Trade should be based on products and
services that are permissible and beneficial to society.
Engaging in the sale or production of haram goods is
not allowed.
5. Zakat (Charity) and Social Responsibility
o Zakat is an obligatory form of charity in Islam, and it
plays a significant role in Islamic finance. It is a
percentage (usually 2.5%) of a Muslim's wealth that is
given to those in need. It aims to reduce poverty,
promote wealth distribution, and help those who are
less fortunate.
o Quranic Basis:
  Surah At-Tawbah (9:60):
 "Zakat expenditures are only for the poor and
for the needy and for those employed to
collect [zakat] and for bringing hearts
together [for Islam] and for freeing captives
and for those in debt and for the cause of
Allah and for the [stranded] traveler."
o Significance: Zakat is seen as a tool for wealth
distribution, helping to narrow the gap between the rich
and the poor. It is an essential part of economic justice
in Islam and helps support social welfare.
6. Profit and Risk Sharing
o In Islamic finance, profits and risks should be shared
between parties in a transaction. This is the basis of
Mudarabah (profit-sharing) and Musharakah (joint
venture) contracts, where both parties contribute
capital and share the profits or losses according to their
agreement.
o Quranic Basis:
 Surah Al-Baqarah (2:275):
 "Those who engage in trade by way of
partnership, if they wish to, can share in the
profits or losses."
o Significance: The concept of profit and loss sharing
prevents exploitation and ensures that no one party
bears all the risk. This also ensures a sense of fairness,
as both parties contribute to the business venture.

Islamic Finance and Modern Banking

Islamic finance has developed into a global industry, providing

alternative financial products that comply with Islamic principles.
It has gained widespread recognition, especially in regions with
large Muslim populations. Some key aspects of Islamic finance
include:

1. Interest-Free Banking:
Islamic banks operate without charging interest. Instead,
they engage in profit-sharing, leasing, and joint ventures.
Popular financial instruments include Murabaha (cost-plus
financing), Ijara (leasing), Mudarabah (profit-sharing), and
Musharakah (joint venture).
 2. Sukuk (Islamic Bonds):
Sukuk are similar to bonds but are structured in a way that
complies with Islamic law. Instead of earning interest, sukuk
holders earn a share of the profits generated by an asset.
3. Takaful (Islamic Insurance):
Takaful is a form of cooperative insurance where the risk is
shared among participants. It operates on the principles of
mutual assistance and solidarity, unlike conventional
insurance, which involves interest and uncertainty.

AGREEMENTS AND CONTRACTS

Trade and Finance in Islam: Agreements and Contracts

In Islam, trade and finance are governed by specific rules and

ethical guidelines to ensure fairness, transparency, and justice in
all dealings. Islamic contracts and agreements are central to the
functioning of Islamic finance and business transactions. These
contracts are based on principles found in the Quran and Hadith,
with a focus on honesty, mutual consent, risk-sharing, and ethical
behavior.
Islamic commercial contracts aim to foster fairness,
accountability, and the welfare of society, ensuring that business
transactions are free from exploitation, fraud, and unethical
practices such as interest (riba) and excessive uncertainty
(gharar).

Here is an overview of some key agreements and contracts in

Islamic trade and finance:

1. Mudarabah (Profit-sharing Contract)

Mudarabah is a partnership where one party provides capital

and the other provides labor or expertise to carry out a business
venture. The profits generated from the business are shared
according to a pre-agreed ratio, while the financial loss is borne
solely by the provider of capital unless the loss is due to
negligence or misconduct by the working partner.

 Quranic Basis:
o Surah Al-Baqarah (2:275):
 "Those who engage in trade by way of partnership,
if they wish to, can share in the profits or losses."
 Hadith:
o The Prophet Muhammad (PBUH) engaged in a
mudarabah agreement with a merchant named
Uthman bin Affan.
 Significance:
o This contract ensures that both parties share in the
profit (based on the agreed ratio), while the capital
provider alone bears the loss (if no negligence occurs).
The working partner’s efforts are rewarded according to
the success of the venture.

2. Musharakah (Joint Venture)

Musharakah is a joint venture partnership where two or more

parties contribute capital to a business venture. The profits and
losses are shared according to the proportion of the capital
invested, or as agreed upon. Both parties share the risks and
rewards of the business.

 Quranic Basis:
 o Surah Al-Baqarah (2:282):
 "O you who have believed, when you contract a
debt for a specified term, write it down... Let a
scribe write it between you in justice."
 Hadith:
o The Prophet Muhammad (PBUH) allowed the practice of
joint ventures where profits were to be shared
according to mutual agreement.
 Significance:
o Musharakah ensures fairness in business ventures by
making both the profits and losses proportional to the
capital contributions. It promotes risk-sharing and
prevents exploitation.

3. Murabaha (Cost-Plus Financing)

Murabaha is a sales contract where the seller discloses the cost

of the asset to the buyer and adds a profit margin. It is often used
in Islamic finance as a way to facilitate asset financing, such as
for the purchase of property, equipment, or vehicles, without
violating the prohibition on riba (interest).

 Quranic Basis:
o There is no direct mention of Murabaha in the Quran,
but it is derived from the general principles of fairness
and transparency in trade.
 Hadith:
o "The buyer and the seller have the option to
cancel or confirm the transaction until they
separate." (Sahih Bukhari)
 Significance:
o Murabaha provides a means of financing without
involving interest. The buyer knows the exact cost and
the profit margin, ensuring transparency. The financing
agreement must clearly define the asset's price and the
additional markup.

4. Ijarah (Leasing Agreement)

Ijarah is a lease contract where the owner of an asset (the lessor)

rents it out to another party (the lessee) for a specified period in
exchange for periodic payments. This contract is commonly used
in Islamic finance for leasing property, equipment, or vehicles.
Ownership of the asset remains with the lessor, and the lessee
only gains the right to use it.

 Quranic Basis:
o While not specifically detailed in the Quran, the general
principles of fair trade and lease agreements are
reflected in Islamic jurisprudence.
 Hadith:
o The Prophet Muhammad (PBUH) is said to have
approved of leasing arrangements where the rent was
agreed upon.
 Significance:
o Ijarah is an alternative to conventional loans and
financing based on interest. It allows businesses and
individuals to utilize assets without requiring ownership.
The lease terms should be clear, including the rent,
duration, and conditions for asset use.

5. Salaf (Advance Payment Sale)

Salaf is a contract where the buyer pays for goods in advance,

but the goods will be delivered later. This type of contract is often
used in agricultural transactions where the buyer gives money to
the seller in advance for a future delivery of crops or other goods.

 Quranic Basis:
o Surah Al-Baqarah (2:282):
 "And if you are on a journey and cannot find a
scribe, then a pledge with possession. And if one
of you trusts the other, let him who is trusted
discharge his trust."
 Hadith:
o The Prophet Muhammad (PBUH) allowed advance
payment contracts, provided the terms were clear and
there was no exploitation.
 Significance:
o Salaf contracts can help facilitate business in situations
where immediate delivery is not possible. However,
excessive uncertainty or ambiguity should be
avoided in the contract to maintain fairness.
6. Istisna' (Manufacturing Contract)

Istisna' is a contract used for manufacturing goods or creating

assets where the buyer orders goods to be produced or
constructed and agrees to pay for them either in advance or at
agreed intervals. This type of contract is commonly used for
construction or large-scale industrial manufacturing.

 Quranic Basis:
o There are no direct mentions of Istisna' in the Quran,
but the contract is derived from Islamic jurisprudence
on fair and transparent trade.
 Hadith:
o There are narrations indicating the permissibility of
contracts where goods are made to order, especially if
the terms are clear and agreed upon.
 Significance:
o Istisna' provides a way for businesses to finance large
manufacturing projects or construction by creating
customized contracts with agreed-upon terms. It
involves transparency regarding the price, time of
delivery, and other conditions.

7. Wakalah (Agency Contract)

Wakalah is a contract where one party (the principal) authorizes

another party (the agent) to act on their behalf in a business
transaction. This can be for various purposes, such as selling
goods, managing assets, or representing the principal in legal
matters.

 Quranic Basis:
o Surah At-Tawbah (9:71):
 "The believing men and believing women are allies
of one another. They enjoin what is right and
forbid what is wrong."
 Hadith:
o The Prophet Muhammad (PBUH) allowed people to act
on behalf of others in transactions, provided the agency
relationship was established with clear terms and
mutual consent.
 Significance:
 o Wakalah ensures that the agent acts with the
principal's best interests in mind. It requires clear
agreement on the scope of authority, compensation,
and duties to prevent disputes.

8. Bai' (Sale Contract)

Bai' refers to a simple sale contract where goods or services are

exchanged for a price. The terms of the sale, including the item
being sold and its price, must be clear and agreed upon by both
parties. Any form of deceit, fraud, or misleading conduct is strictly
prohibited.

 Quranic Basis:
o Surah Al-Baqarah (2:275):
 "Those who engage in trade by way of partnership,
if they wish to, can share in the profits or losses."
 Hadith:
o The Prophet Muhammad (PBUH) said:
 "The buyer and the seller have the option to
cancel or confirm the transaction until they
separate." (Sahih Bukhari)
 Significance:
o Bai' is the foundation of trade in Islam, where
transactions are carried out with honesty and
transparency. The buyer and seller must have mutual
consent and the terms of the sale must be clearly
defined.
 HUMAN RIGHTS

Islam and Human Rights

Human rights in Islam are deeply rooted in the teachings of the

Quran and the Hadith (sayings and actions of the Prophet
Muhammad, PBUH). The Islamic view of human rights emphasizes
dignity, justice, equality, and compassion. These principles are
seen as fundamental to the moral and ethical framework of Islam,
where all individuals, regardless of race, gender, or social status,
are entitled to certain rights and protections.

Islamic human rights are not limited to the legal or political rights
granted by the state but extend to the individual’s spiritual,
social, and economic well-being. Islam’s view on human rights is
comprehensive and holistic, ensuring both personal dignity and
social justice.

Key Principles of Human Rights in Islam

1. Right to Life and Personal Security

o Islam guarantees the sanctity of human life, and the
right to life is one of the most fundamental human
rights. It is explicitly prohibited to take a person’s life
unjustly.
o Quranic Basis:
 Surah Al-Isra (17:33):
 "And do not kill the soul which Allah has
forbidden, except by right."
o Hadith:
 The Prophet Muhammad (PBUH) said:
 "The blood of a Muslim is not lawful
except for three reasons: in the case of
a life for a life, a married adulterer, and
one who leaves his religion and
separates from the community." (Sahih
Bukhari)
o This emphasizes that life is sacred and should be
protected.
2. Equality and Non-Discrimination
 o Islam stresses the equality of all humans in the eyes of
Allah. No one is superior to another except in their piety
and good deeds.
o Quranic Basis:
 Surah Al-Hujurat (49:13):
 "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."
o Hadith:
 The Prophet Muhammad (PBUH) said:
 "There is no superiority of an Arab over
a non-Arab, nor is there any superiority
of a non-Arab over an Arab; neither is
there superiority of a white over a
black, nor is there any superiority of a
black over a white. The only thing that
gives one superiority is piety." (Sahih
Muslim)
o Islam abolishes distinctions based on race, ethnicity,
and social class, advocating for the equality of all
individuals.
3. Right to Freedom of Belief
o Islam emphasizes the right of individuals to freely
practice their religion. No one should be coerced into
accepting a faith, and religious freedom is a key
principle in Islam.
o Quranic Basis:
 Surah Al-Baqarah (2:256):
 "There shall be no compulsion in [acceptance
of] the religion, for the right course has
become clear from the wrong."
o Hadith:
 The Prophet Muhammad (PBUH) said:
 "Whoever changes his religion, kill him."
(Sahih Bukhari)
 This statement is interpreted in its historical
context and is not a general prohibition
against religious conversion but a specific
ruling during certain situations.
4. Right to Justice
o Islam mandates justice for all people, regardless of
their background or status. Fairness in legal
proceedings, protection from oppression, and ensuring
the rights of individuals are protected are central to
Islamic law.
o Quranic Basis:
 Surah An-Nisa (4:58):
 "Indeed, Allah commands you to render
trusts to whom they are due and when you
judge between people to judge with justice."
o Hadith:
 The Prophet Muhammad (PBUH) said:
 "Fear Allah, and speak justly even if it is
against yourself, your parents, or your
relatives." (Sahih Muslim)
o Justice in Islam is a cornerstone of a just society. The
rights of both the poor and rich, men and women, must
be protected under the law.
5. Rights of Women
o Islam granted women rights and dignities at a time
when many societies treated them as property. Women
have the right to education, own property, seek
employment, and participate in social and political life.
o Quranic Basis:
 Surah An-Nisa (4:1):
 "O mankind, fear your Lord, who created you
from one soul and created from it its mate
and dispersed from both of them many men
and women."
o Hadith:
 The Prophet Muhammad (PBUH) said:
 "The best of you are those who are the
best to their women." (Tirmidhi)
o Women are entitled to inherit property, participate in
family and community affairs, and choose their spouses
freely. Gender equality, as taught by Islam, is not the
same as the modern concept of feminism, but it
promotes equal rights and respect for women in many
areas of life.
6. Right to Privacy
 o Islam protects the privacy of individuals. No one has the
right to invade the privacy of others, whether through
spying, gossip, or other means of intrusion.
o Quranic Basis:
 Surah Al-Hujurat (49:12):
 "And do not spy or backbite each other."
o Hadith:
 The Prophet Muhammad (PBUH) said:
 "Beware! Do not spy on one another or
backbite each other." (Sahih Muslim)
o The protection of personal space and the sanctity of
private affairs are fundamental in Islam, emphasizing
respect for others’ boundaries.
7. Right to Education
o Islam strongly encourages the acquisition of knowledge,
both religious and secular. Education is considered a
right for every individual, regardless of gender or social
standing.
o Quranic Basis:
 Surah Al-Alaq (96:1-5):
 "Read in the name of your Lord who
created…"
o Hadith:
 The Prophet Muhammad (PBUH) said:
 "Seeking knowledge is obligatory upon
every Muslim." (Sunan Ibn Majah)
o Islam emphasizes that learning and acquiring
knowledge are fundamental to human development,
and individuals are encouraged to seek knowledge to
better their lives and society.
8. Right to Property and Economic Rights
o Islam protects the right of individuals to own and
manage property and wealth. It is unlawful for anyone
to take someone else's property without their consent
or by means of injustice.
o Quranic Basis:
 Surah Al-Baqarah (2:188):
 "Do not consume one another's wealth
unjustly or send it [in bribery] to the rulers in
order that [they might aid] you [to] consume
 a portion of the wealth of the people in sin,
while you know [it is unlawful]."
o Hadith:
 The Prophet Muhammad (PBUH) said:
 "It is not lawful for a Muslim to take the
property of his fellow Muslim except
with his consent." (Sahih Muslim)
o Islam allows for the free ownership of property, the
right to earn a livelihood, and the ethical use of wealth.
It also emphasizes economic justice, with systems like
Zakat (almsgiving) to help the poor and the
redistribution of wealth.
9. Right to Social Welfare
o Islam stresses the importance of helping the needy and
ensuring that everyone has access to the basic
necessities of life. Social justice and the protection of
the poor and vulnerable members of society are
emphasized.
o Quranic Basis:
 Surah Al-Baqarah (2:177):
 "It is not righteousness that you turn your
faces to the east or the west, but
righteousness is in one who believes in Allah,
the Last Day, the Angels, the Book, the
Prophets, and gives his wealth, in spite of
love for it, to relatives, orphans, the poor, the
wayfarer, those who ask [for help], and for
freeing slaves."
o Hadith:
 The Prophet Muhammad (PBUH) said:
 "The one who helps the poor and the
needy is like one who fasts during the
day and prays at night." (Sahih Bukhari)
o Zakat and other charitable acts are essential to Islamic
social welfare, aiming to eliminate poverty and ensure
equitable access to resources.
STRAND 7

ISLAMIC HERITAGE AND CIVILISATION:

THE RIGHTLY GUIDED CALIPHS

Islamic Heritage and Civilization: The Rightly Guided

Caliphs (Rashidun Caliphs)

The Rightly Guided Caliphs (Rashidun Caliphs) were the first

four leaders of the Islamic community following the death of the
Prophet Muhammad (PBUH). They are regarded as exemplary
figures in Islamic history because of their leadership, dedication
to Islamic principles, and commitment to justice, fairness, and
community welfare.

The four Rightly Guided Caliphs are:

1. Abu Bakr al-Siddiq (R.A.)

2. Umar ibn al-Khattab (R.A.)
3. Uthman ibn Affan (R.A.)
4. Ali ibn Abi Talib (R.A.)
These Caliphs led the Muslim community from 632 CE (the death
of the Prophet) until 661 CE, a period marked by rapid expansion,
the consolidation of Islamic rule, and the establishment of key
practices in the governance of the Islamic state.

1. Abu Bakr al-Siddiq (R.A.) - The First Caliph

Period of Rule: 632 – 634 CE

 Background: Abu Bakr was a close companion of the

Prophet Muhammad (PBUH) and one of the first people to
embrace Islam. He was known for his piety, wisdom, and
unwavering loyalty to the Prophet. His title "al-Siddiq"
means "the Truthful," highlighting his integrity and sincerity.
 Key Achievements:
o Succession of Leadership: Abu Bakr was chosen as
the first Caliph after the death of the Prophet
Muhammad (PBUH) in a gathering of the Muslim
community. His leadership was initially challenged by
some tribes, leading to the Riddah Wars (Wars of
Apostasy) to defend the unity of the Muslim Ummah
and to prevent the tribes from breaking away.
o Compilation of the Quran: Under his leadership,
efforts began to compile the Quran into a single book.
After many companions who had memorized the Quran
were martyred, he commissioned Zaid ibn Thabit to
collect the Quranic verses into a codified text.
o Consolidation of the Islamic State: He successfully
consolidated control over the Arabian Peninsula and
maintained unity within the rapidly growing Muslim
state.

2. Umar ibn al-Khattab (R.A.) - The Second Caliph

Period of Rule: 634 – 644 CE

 Background: Umar ibn al-Khattab was a fierce and initially

staunch opponent of Islam before he converted. His
conversion was a turning point for the Muslim community.
He was known for his strong leadership, justice, and
adherence to Islamic principles.
 Key Achievements:
 o Expansion of the Islamic Empire: Under his
leadership, the Islamic state expanded rapidly. Muslim
armies defeated the Byzantine and Sassanian empires,
leading to the conquest of Syria, Egypt, Persia, and
Palestine. These conquests significantly shaped the
future of Islamic civilization.
o Administrative Reforms: Umar is credited with
establishing key administrative structures in the Islamic
state. He introduced the Islamic calendar (Hijri
calendar) and formalized the diwan (state treasury) to
manage the wealth and resources of the state.
o The Justice System: Umar was known for his strict
adherence to justice and fairness. He implemented a
legal system based on the Quran and Hadith, ensuring
that all citizens, including the rich and the poor, were
treated equally in the eyes of the law.
o Social Welfare: Umar was also concerned with the
welfare of the people, establishing systems for poverty
relief, health care, and public infrastructure.

3. Uthman ibn Affan (R.A.) - The Third Caliph

Period of Rule: 644 – 656 CE

 Background: Uthman ibn Affan was a wealthy merchant

from the Umayyad clan and a close companion of the
Prophet Muhammad (PBUH). He was known for his
generosity, diplomacy, and commitment to the Islamic
community.
 Key Achievements:
o Compilation of the Quran: One of Uthman’s greatest
contributions was the official compilation and
standardization of the Quran. As different regions of the
Islamic empire had different versions of the Quranic
text, Uthman ordered the creation of an official
standardized copy of the Quran, which was then
distributed throughout the empire.
o Expansion of the Islamic State: Uthman continued
the expansion of the Islamic empire, with significant
conquests in North Africa, Central Asia, and the
Byzantine Empire.
 o Economic Reforms: Uthman’s policies emphasized
economic prosperity, and he expanded the
infrastructure, including the establishment of a strong
navy and improved trade routes.
o Challenges: Towards the end of his reign, Uthman
faced criticism and dissent due to accusations of
favoritism towards his Umayyad family members,
leading to tensions that ultimately contributed to his
assassination.

4. Ali ibn Abi Talib (R.A.) - The Fourth Caliph

Period of Rule: 656 – 661 CE

 Background: Ali ibn Abi Talib was the cousin and son-in-law
of the Prophet Muhammad (PBUH). He is highly regarded for
his deep knowledge, courage, and commitment to Islam. Ali
played a key role in the early Islamic state, particularly in the
battles fought during the Prophet’s lifetime.
 Key Achievements:
o Defender of Islam: Ali was known for his courage and
valor in battle. He fought alongside the Prophet
Muhammad (PBUH) in significant battles, including
Badr, Uhud, and Khandaq. He was appointed as the
fourth Caliph after the death of Uthman.
o The Battle of the Camel and the Battle of Siffin:
Ali’s reign was marked by internal conflict, particularly
between factions within the Muslim community. The
Battle of the Camel and the Battle of Siffin were
two major confrontations that involved political and
tribal disputes, contributing to divisions within the
Muslim world.
o Commitment to Justice: Ali was deeply committed to
justice and equality. He is famous for his sermons and
letters, which emphasize the importance of fairness,
ethics, and respect for the law. His Letter to Malik al-
Ashtar, a governor he appointed in Egypt, remains a
profound guide for governance and leadership.
o Assassination: Ali's leadership ended when he was
assassinated by a member of the Kharijite group,
marking the end of the Rashidun Caliphate. His death
 led to the rise of the Umayyad Caliphate under
Muawiya I.

Legacy of the Rightly Guided Caliphs

The Rashidun Caliphs laid the foundation for the expansion of

the Islamic empire and the development of Islamic governance,
law, and society. Their leadership was characterized by:

 Adherence to Islamic principles: They governed in line

with the teachings of the Quran and Hadith, always striving
to implement justice and fairness.
 Social justice: They were deeply concerned with the
welfare of their subjects, and their reigns saw the
establishment of social welfare systems, including the
distribution of wealth, protection of the poor, and the
treatment of non-Muslims.
 Political unity and expansion: Despite facing challenges,
the Rashidun Caliphs expanded the Islamic state, spreading
Islam and building an empire that became one of the largest
and most influential in world history.
 Moral integrity: Their personal conduct and character set
an example for Muslims, embodying values of honesty,
fairness, humility, and respect for others.

The era of the Rightly Guided Caliphs remains a golden period in

Islamic history, representing the early period of unity, justice, and
integrity in the Muslim community. Their leadership continues to
inspire Muslim rulers and leaders to this day.

THE END

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