Virtual Uinversity Islamic Studies

TOPIC : FAITH

 Definition of faith
 Basic principles of faith
 The fruits of faith

Basic principles of faith

1. Faith in Allah (Tauheed / oneness of Allah )

2. Faith in prophets (Nubuwwat and Risalat )
3. The life in the Hereafter (Day of judgment )

Definition of faith

Belief in the special terminology of Islam, means to believe in the Prophets of God as such, that is to
acknowledge that for our guidance God had vouchsafed to them knowledge that was beyond the range of
our intelligence and understanding, and, on the basis of it, to affirm what was communicated to us by them
as from God, and to accept religion brought by them as Divine religion.

Basic principles of faith

1. “ FAITH IN ALLAH ”

﴾ ‫ ﻭﻟﻢ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮﺍ ﺍﺣﺪ‬ ‫ ﻭﻟﻢ ﻳﻮﻟﺪ‬ ‫ ﻟﻢ ﻳﻠﺪ‬‫ﷲ ﺍﻟﺼﻤﺪ‬ ‫﴿ﻗﻞ ﻫﻮ ﷲ ﺍﺣﺪ‬
“faith in Allah is based on four premises”

1. Allah exists and nobody created Him.

2. He alone is the Lord of the whole Universe.
3. He alone is the Master and He alone is authorized to make any modifications in the universe
according to His will.
4. He alone is to be exclusively worshipped and He has no associates.

The existence of Allah

The Qur’an has clearly told us that the proof of the existence of Allah lies within our selves. How can we,
then deny something which is writ large on our very foreheads as the proof of its veracity Allah says.
‫ﻭﻓﻲ ﺍﻧﻔﺴﻜﻢ ﺍﻓﻼ ﺗﺒﺼﺮﻭﻥ‬
“ who have sure faith, and within your own selves, so do you not see? ”
in the very depths of our hearts, it is etched that Allah exists. When struck with hardships and misfortune,
we seek his shelter because of our faithful nature and religious instinct. There are, within us and all around
us numerous proofs of His existence. Our sub conscious that is our heart, unconsciously in Him, but our
conscious self, that is our reason, accepts His existence.

He alone is the Lord of the whole Universe.

The second dogma of faith is that Allah is the Sustainer of the whole Universe. It means that You have to
believe from the depth of Your heart that Allah alone is the Creator of all the world. He alone created, out of nothing,
the living organisms, the heavenly bodies and all the visible as well as invisible world. He devised such marvelous
canons for all these worlds that the Scholars of medicine, chemistry, physics and astronomy, have been able to

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discover only a few of them. He alone has the Full knowledge about every big or small thing of all These worlds. It is
written with Him that how many leaves a tree has, what shape does a leaf carry, or how many germs float in this
world and what is their size and volume and what are their constituents. He only knows how many rotating electrons
an atom has, what transitory changes occur in them, what is the nature of their statics and dynamics, what forms they
take and what are the characteristic of their transformation.

He alone is the Master and He alone is authorized to make any modifications in the universe according to His will.

Thus, He is the sustainer of the world. He gave from to everything and he looks after them. He makes alteration and
changes in their conditions and character. He has predetermined every detail and has placed such proofs in each atom
of this universe that every person with sufficient reason can trace Him and seek guidance from him. This is the second
dogma of faith and it is obligatory to accept it and believe it.

But, does one become a believer by just accepting this as an article of faith? someone declares before You that Allah
alone is the creator of this universe and He alone is the sustainer of everything. Would you accept him as a believer
just because of his declaration? Nay, this declaration alone is not enough to be a believer, because many nations of the
antiquity made this declaration. The idolators of the Quresh, whose fetishism the prophet Muhammad repudiated and
those against whom he waged Jihad, also declared Allah the God of Gods and never denied his existence.

He alone is to be exclusively worshipped and He has no association.

when you admit that Allah exists, is the Sustainer of the worlds, is the lord of the incomparable Kingdom,
then it follows out of necessity that there should be no associate with Him in worship nor should anyone besides him
be worshipped in any form or shape to be construed as his adversary. By the Grace of Allah, I had the good fortune to
arrive at a point in the interpretation of the Surah An-Nas(114), which no other exegesis carries for the guidance of
those who admit that Allah exists is the master of all and is the lord of the worlds yet do not display that unadulterated
belief in the unity of Allah which indeed is a requirement of the divinity of Allah this Surah says:

0‫ ﺍﻟﻪ ﺍﻟﻨﺎﺱ‬0‫ ﻣﻠﻚ ﺍﻟﻨﺎﺱ‬0 ‫ﻗﻞ ﺍﻋﻮﺫ ﺑﺮﺏ ﺍﻟﻨﺎﺱ‬

Thou say: “I came under the shelter of the Lord of men, The King of men, The God of men(114,1-3)

2. “ FAITH IN PROPHETS ”

Definition of Prophet:

The Prophets too are human beings; they are not endowed with divinity because Divinity merits only
Allah the Peerless; The Prophets, however, have one distinctive feature that the Revelation descends upon them; Allah
Almighty says:

‫ﻭﻣﺎ ﺍﺭﺳﻠﻨﺎﻗﺒﻠﻚ ﻣﻦ ﺍﻟﻤﺮﺳﻠﻴﻦ ﺍﻻ ﺍﻧﻬﻢ ﻟﻴﺎﻛﻠﻮﻥ ﺍﻟﻄﻌﺎﻡ ﻭﻳﻤﺸﻮﻥ ﻓﻲ ﺍﻻﺳﻮﺍﻕ‬

“And we sent not before thee Messengers but that they ate food and walked in the markets(bazaars).”

“faith in the Prophets is based on three premises”

1. Islam does not discriminate between Prophets.

2. All Prophets are human beings.
3. Faith in the Miracles of Prophets.

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Islam does not discriminate between Prophets.

There are people among the followers of other prophets who talk disparagingly about prophets other then
the ones they follows, but Islam has made it incumbent that all prophets should be equally respected. If a
person talks insolently of any prophet or reproaches him, he violates the dictates of Islam. Allah says:

‫"ﺍﻣﻦ ﺍﻟﺮﺳﻮﻝ ﺑﻤﺎ ﺍﻧﺰﻝ ﺍﻟﻴﻪ ﻣﻦ ﺭﺑﻪ ﻭﺍﻟﻤﺆﻣﻨﻮﻥ ﻛﻞ ﺍﻣﻦ ﺑﺎ ﻭﻣﻠﺌﻜﺘﻪ‬

"‫ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻻﻧﻔﺮﻕ ﺑﻴﻦ ﺍﺣﺪ ﻣﻦ ﺭﺳﻠﻪ ﻭﻗﺎﻟﻮﺍ ﺳﻤﻌﻨﺎ ﻭﺍﻁﻌﻨﺎ ﻏﻔﺮﺍﻧﻚ ﺭﺑﻨﺎ ﻭﺍﻟﻴﻚ ﺍﻟﻤﺼﻴﺮ‬

The Messenger accepted what was sent down on him from his Lord and the Muslims too. All of them
believed in God and in His Angels and in His Books and His Messengers they say, “We make no division
between any one of His Messengers” and they spoke out “We heard and accepted we want thy pardon, Our
Lord and unto Thee is our return”

In other words, a Muslim loves and respects Moses and Jesus just as he loves and respect the prophet SAW.
He reveres them all, like his own prophet SAW, without discrimination. This means that it a Jew becomes a
Christian he does not undergo any loss of not believing in Moses; he rather, benefits by believing in both
Moses and Jesus. If after this, this Christian becomes a Muslim, he is not at a loss of not believing in the
prophet SAW as well as believing in all the prophets and messengers.

All Prophets are human beings.

All Prophets are human beings; they are born like other human beings and die like them. They fall ill like
other human beings and recover also like them. They are not any whit different from other human beings so far as the
structure of their bodies, the outward appearance of their limbs and organs, the circulation of blood and the function
of the heart is concerned. They eat and drink like other human beings. It is only to indicate that they have no features
of Divinity which behaves only Allah and is reserved for Him. However, in spite of being human beings, they have
one distinction that the Revelation descends on them from Allah .

And ,this is not an ordinary things. the earlier communities were flabbergasted when the Revelation descended upon
man from Allah , on which Allah called their perplexity improper and said.

‫ﺍﻛﺎﻥ ﻟﻠﻨﺎﺱ ﻋﺠﺒﺎ ﺍﻥ ﺍﻭﺣﻴﻨﺎ ﺍﻟﻲ ﺭﺟﻞ ﻣﻨﻬﻢ ﺍﻥ ﺍﻧﺬﺭ ﺍﻟﻨﺎﺱ ﻭﺑﺸﺮﺍﻟﺬ ﻳﻦ ﺍﻣﻨﻮﺍﺍﻥ ﻟﻬﻢ ﻗﺪﻡ ﺻﺪﻕ ﻋﻨﺪ ﺭﺑﻬﻢ‬
Was it a wonder to the people that we revealed to a man from among them : ‘Warn the people and give good tidings
to the Believers that they have a true footing with their Lord?’

‫ﻗﻞ ﺍﻧﻤﺎ ﺍﻧﺎ ﺑﺸﺮ ﻣﺜﻠﻜﻢ ﻳﻮﺣﻲ ﺍﻟﻲ ﺍﻧﻤﺎ ﺍﻟﻬﻜﻢ ﺍﻟﻪ ﻭﺍﺣﺪ‬
Thou say : I am also a man as you are, the order comes to me that upon you the worship is of One Single Sovereign.

‫ﻗﺎﻟﻮﺍ ﺍﺑﻌﺚ ﷲ ﺑﺸﺮﺍ ﺭﺳﻮﻻ‬

They said : “Has God sent forth a mortal as Messenger?”

Faith in the Miracles of Prophets.

When the incidence of Ascension {Mi’raj} took place and the prophet SAW was transported from Makkah to
Quds .and he SAW returned the same night the Quresh did not believe it. In their opinion is was impossible because

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it was inconceivable, with the then available means of transport {camels, horses, etc.}to travel such a long distance
and return in the same night but this very impossible thing has not only became possible in our times but has become
common…and nobody is amazed at that nor any body denies it.

A century or two ago .if the greatest physicist was told that soon people will fly in “ metallic machines” and
that they will fly faster than sound ,or that it will be possible to record somebody’s speech ,etc, which may be later
reproduced at any time ,even after his death ,even that scholar would have shaken his head in disbelief, whereas, it has
become a common thing today which all know .

How did all these impossible things become possible after all? it may be said that impossible are of two types: One is
the Common impossible .{muhal’adi} occurrences which we are not used to see while happening and we consider
them impossible only because of hat .Its example is the incident of Ascension or other miracles. the second type of
“impossible.” is that the occurrence of which is rationally impossible, such as the co-existence of opposites {ijtima-i-
diddain} for example ,existence and non –existence are opposites of each other, and is impossible for any one to be
present at one place and absent from it at the same time. Similarly, things cannot assume different forms at the same
time : a book, while” it is a book, cannot become a morsel of bread at he same time.

The rationally impossible “occurrences” are inconceivable but the so-called impossible occurrences in
ordinary circumstances have become possible through our scientific knowledge and progress and have become
commonplace Is it not possible for Allah ,the All-Powerful, who originated these laws Himself ,to make impossible,
possible? certainly, the Omnipotent Allah is competent to make a thing , impossible in the ordinary circumstances,
happen .therefore. If we hear through a true report that a thing impossible under the ordinary circumstances has
occurred, we will take it as a real happening and will accept it.

3. THE LIFE IN THE HEREAFTER (DAY OF JUDGMENT)

The life in the Hereafter is the true life .The short- sighted are unable to see it and the feeble –minded do not
believe what they are told about it .But one endowed with vision and possessed of wisdom and comprehension know
that the human life passes through stages.

There was a time when this very man was lying in the womb of his mother in a contracted and shrunken
position and as breathing in this limited world of his .if he could think at that time ,he would have considered this state
as his real life and would have never agreed to leave it and emerge from the womb of his mother, unless forcibly
removed from it .if he were able to speak, he would have considered his emergence as his death and would have
construed it as being buried in a dark dungeon, although is was his birth ,which meant that be was to inhabit this vast
and wide world after leaving the womb of his mother.

In the same way we consider death banishment from his world ,although that too is a kind of our re –birth and
progress to a very comfortable life, that is ,transfer to purgatory or limbo {Barzakh}which is a temporary halting place
between this material and transitory world and the eternal world of the Hereafter.

It is related that a Companion once enquired from the Prophet , “O Messenger of God, who will God raise up his
creatures from the dead ? Is there anything like it here in this world which may be cited as example ?,The Prophet
replied, Has it never accrued to your that your may have passed by a stretch of land in your country and found it dry
and bereft of all vegetation ,and then ,on coming upon it again ,after sometime ,discovered that it was covered
lavishly with fresh ,green grass?. The Companion replied, “yes” ,may master. It has .The Prophet remarked ,This
typifies resurrection. God will raise from the dead in the same manner.

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The fruits of faith

The fruit of faith is that mental attitude which the prophet {SWS} epitomized in one of his famous remarks, which is
so comprehensive, positive and eloquent that no other remark can match it .In fact ,these all_ comprehensive remarks
are a testimony to his prophet hood. Defining kindness,{ihsan} he said

{worship Allah as if your are seeing Him because if your do not see Him He surely sees you}

One of the fruits of faith is to remember Allah at all times .I once read about a pious man{whose mane I do not
remember } How his mystic initiation began. He had a devoted and virtuous uncle He asked his uncle ,one day ,that
he too wanted to be as devoted to Allah as he {the uncle } was and requested his uncle to guide him to such deeds as
would make him virtuous.

His uncle told him “ Repeat thrice a day that Allah is watching me and is aware of every thing ‘ He continued this
practice fro a week. after which his uncle ordered him to repeat the same words thrice after every prayer .He started
that practice as well and spent another week in it .Then his uncle ordered him to repeat these words mentally, instead
of orally. The man continued this practice and as a result of this he always remembered Allah and never became
oblivious of Him.

Allah , in the Qur’an ,has not emphasized anything more than his remembrance and He has appreciated those who
invoke Him more than anyone else .

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TOPIC: Taqwa

(Fear of Allah): The Key to Learning

Definition of Taqwa

The Messenger of Allah, (‫ ) ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬said: Taqwa is here," and he pointed to his chest.

Allah says,

( 28 ‫ﺸﻮﻥَ ِﺑﻪ َﻭﻳَﻐ ِﻔﺮ ﻟَﻜُﻢ ) ﺳﻮﺭﺓ ﺍﻟﺤﺪ ﻳﺪ ﺁﻳﺖ‬ ً ُ‫ﻴﻦ ِﻣﻦ َﺭﺣ َﻤﺘِﻪ َﻭﻳَﺠﻌَﻞ ﻟَﻜُﻢ ﻧ‬
ُ ‫ﻮﺭﺍ ﺗَﻤ‬ ِ َ‫ﺳﻮ ِﻟﻪ ﻳُﺆ ﺗِﻜُﻢ ِﻛﻔﻠ‬
ُ ‫ﻳَﺎﺍَﻳ َﻬﺎ ﺍﻟ ِﺬﻳﻦَ ﺍ َﻣﻨﻮﺍ ﺍﺗﻘُﻮﺍ ﷲَ َﻭﺍ َﻣﻨﻮﺍ ِﺑ َﺮ‬

“O Believers! Fear ye God, (Have Taqwa) and believe in His Messenger; He will give you two
portions from His Mercy and will place in you light, which you will walk with and He will forgive you.”
(57:28)

Allah, the Almighty also says:

‫ﺳﻴِﺄَﺗِ ُﻜ ْﻢ َﻭﻳَ ْﻐ ِﻔ ْﺮ ﻟَ ُﻜ ْﻢ‬

َ ‫ﻳَﺎﺍَﻳ َﻬﺎ ﺍﻟﺬِﻳﻦَ ﺍ َﻣﻨﻮﺍ ﺍِﻥ ﺗَﺘَﻘُﻮﷲَ ﻳَﺠﻌَﻞ ﻟَﻜُﻢ ﻓُﺮﻗَﺎ ﻧًﺎ َﻭﻳُ َﻜ ِﻔﺮ ﻋَﻨﻜُﻢ‬
( 29 ‫)ﺳﻮﺭﺓ ﺍﻻﻧﻔﺎﻝ ﺁﻳﺖ‬
“O Believers! If you will be fearing God He shell decree a decision for you and acquit you of your sins and
forgive you” (8:29)

Al-Haafidh Ibn Katheer (d.777H) said: “Ibn Abbaad, as-Suddee, ‘Ikrimah, ad-Dahhaak, Qataadah and
Muqaatil Ibn Mayan all said about “Furqaan” that it means: a way out (from difficulty). Mujaahid added: “A
way out (from difficulty) both in this world and in the Hereafter”. In a narration from Ibn ‘Abbas he said it
means: salvation; and in another narration from him: being helped.

Muhammad bin Ishaaq said that it means: a criterion to judge between truth and falsehood. This
explanation from Ibn Ishaaq is the most general of what has already preceded and it is a necessary
consequence of it. Since whoever has Taqwa of Allah by obeying His commands and abandoning what he has
prohibited, will be given the ability to recognize truth from falsehood.

Concept of Taqwa (Piety)

Taqwa means: to cleanse or purify the heart and the soul. Some Aayaat in Sort ush-Shams in which
Allah says proves this fact:

‫ ﻭﻧﻔﺲ‬. ‫ ﻭﺍﻻ ﺭﺽ ﻭﻣﺎ ﻁﺤﻬﺎ‬. ‫ ﻭﺍﻟﺴﻤﺎء ﻭﻣﺎ ﺑﻨﻬﺎ‬. ‫ ﻭﺍﻟﻠﻴﻞ ﺍﺫﺍ ﻳﻐﺸﻬﺎ‬. ‫ ﻭﺍﻟﻨﻬﺎﺭ ﺍﺫ ﺍ ﺟﻠﻬﺎ‬. ‫ ﻭﺍﻟﻘﻤﺮ ﺍﺫﺍ ﺗﻠﻬﺎ‬. ‫ﻭ ﺍﻟﺸﻤﺲ ﻭﺿﺤﻬﺎ‬
( 10 ‫ ﺗﺎ‬1 ‫)ﺳﻮﺭﺓ ﺍﻟﺸﻤﺲ ﺁﻳﺖ‬ . ‫ ﻭ ﻗﺪ ﺧﺎﺏ ﻣﻦ ﺩ ﺳﻬﺎ‬. ‫ ﻗﺪ ﺍ ﻓﻠﺢ ﻣﻦ ﺯﻛﻬﺎ‬. ‫ ﻓﺎﻟﻬﻤﻬﺎ ﻓﺠﻮﺭﻫﺎ ﻭﺗﻘﻮﻫﺎ‬. ‫ﻭﻣﺎ ﺳﻮﻫﺎ‬

" By the sun and its rising sunshine, and by the moon when it comes after the sun, and by the day
when it brightens, it, and by the night when it enshrouds it, and by the heaven and as He made it, and by the
earth and as he extended (outspread) it, and by the soul and as He shaped it, then He inspired it understanding
of licentiousness and warding off! Verily prospered he who purified it, and failed he who threw it into dust
[91:1-10]
Among the missions of the Prophet (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬Allah sent him with the command to purify the
souls of the Muslims in particular, and of mankind in general.

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Allah (T) says:

( 2 ‫ )ﺳﻮﺭﺓ ﺍﻟﺠﻤﻌﺔ ﺁﻳﺖ‬. ‫ﻫﻮ ﺍﻟﺬﻱ ﺑﻌﺚ ﻓﻲ ﺍﻻﻣﻴﻦ ﺭﺳﻮﻻ ﻣﻨﻬﻢ ﻳﺘﻠﻮﺍ ﻋﻠﻴﻬﻢ ﺁﻳﺎ ﺗﻪ ﻭﻳﺰ ﻛﻴﻬﻢ ﻭﻳﻌﻠﻤﻬﻢ ﺍﻟﻜﺘﺐ ﻭﺍﻟﺤﻜﻤﺔ‬
“It is he who raised up from among the illiterate a Messenger from among them, recites to them His
verses and Book and the Wisdom and before that they had been lying in manifest forgetfulness.” (62-2)

In this ayah the word Hikmah is often translated as wisdom. Imam Shafi', one of the greatest scholars
of Islam, said that when Allah mentions Hikmah in the Qur’an it refers to the Sunnah of the Prophet ‫) ﺻﻠﻲ ﷲ‬
(‫ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬In addition to this ayah, we see that the Prophet (‫ ) ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬was sent with three tasks:

1) To teach the Qur’an.

2) To teach the Sunnah.
3) To show the means of purifying the soul.

This purification is obtained by doing the proper acts of 'ibaadah and by avoiding sins and disobedience.

Conditions for Attaining Taqwa

How does a person know that his acts of 'ibaadah are helping him to achieve Taqwa? To develop Taqwa, one
must fulfill the following conditions:-
1. Ikhlaas, sincere intention that the act is performed purely for the pleasure of Allah, out of love for Him,
while hoping for His reward and mercy, as well as fearing His anger and punishment if He is disobeyed.

2. To do the deed in accordance with the authentic Sunnah. To have the necessary knowledge of the
'ibaadah, that is being performed. To know how the Prophet ...performed the action and proper times for
the performance of that action.

Concerning Ikhlaas, it must be present both before and after performing the deed, with no riyaa or sum'ah
(doing things to be seen or heard by people). For instance, after doing a good deed, someone tells others, "
Look at all the good I have been doing ", or " I'm such a marvelous person because I do such and such".
This formula, if used to achieve Taqwa, is scientific, in that if you follow it, while fulfilling all of its
conditions and their rights, you will achieve Taqwa Insha’a Allah.

Significance of Taqwa (Piety) in the Qur'an

When we look at the various practices and teachings of Islam with regards to acts of worship, we find
most of them, if not all, guiding people towards this state of Taqwa. For example, with regards to fasting,
:‫ﻗﺎﻝ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻲ‬
Allah is saying, "O you who believe, fasting has been prescribed for you as it was for those before
you in order that you may be of those who have Taqwa."

This concept of Taqwa, wherein one seeks to protect oneself from the wrath of Allah by doing the
things, which are pleasing to Him, one can only do so if one is conscious of Allah. This is why the term
Taqwa is also expressed in English as God-consciousness. And when we look with regards to salah, we find
Allah saying, "Establish the prayer for my remembrance."

So salah, and virtually all aspects of `ibaadah, serve to keep us in a state of consciousness of Allah in that
when a person is conscious of Him, aware that He is watching, then that person would not seek to do the
things which would not be pleasing to Allah. It is when we forget Allah that Satan finds the opening, he is
able to approach us, suggest evil and we fall into evil.

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A Muslim surrenders before Almighty Allah and does what he is ordered to do and refrains from what
he is told to keep away from. Taqwa, the fear of Almighty Allah, is the only force that can restrain man from
evil and wickedness. It is this fear of Almighty God that keeps the heart of a believer awake and enables him
to distinguish right from wrong.

Besides, Taqwa is the only virtue that brings honor to a believer, man or woman, in the Islamic society. The
Holy Qur'an says:

‫ﻳﺎ ﺍﻳﻬﺎ ﺍﻟﻨﺎ ﺱ ﺍ ﻧﺎ ﺧﻠﻘﻨﻜﻢ ﻣﻦ ﺫ ﻛﺮ ﻭﺍ ﻧﺜﻲ ﻭﺟﻌﻠﻨﻜﻢ ﺷﻌﻮ ﺑﺎ ﻭﻗﺒﺎ ﺋﻞ ﻟﺘﻌﺎ ﺭﻓﻮﺍ ﺍﻥ‬
( 13 ‫ﺍﻛﺮ ﻣﻜﻢ ﻋﻨﺪ ﷲ ﺍﺗﻘﻜﻢ )ﺳﻮﺭﺓ ﺍﻟﺤﺠﺮﺍﺕ ﺁﻳﺖ‬
“O mankind, We have created you of a male and a female and appointed your castes and tribes that
you may recognize one another.
Verily he has greater respect with God who is possessed of greater courtesy” (49-13)

Justice and Taqwa are two principles that emerge as necessary corollaries from the doctrines of
Oneness of Allah, which according to the Holy Qur'an and the Sunnah, is the basic article of faith, whereas
the discipline and the dos and the don'ts of the canon law are merely its outward expression, or means to the
attainment of divinely ordained ends of man in its collective as well as individual existence.

In Islam, being just is considered to be a necessary condition or being pious and God-fearing, the
basic characteristics of a Muslim.

The Holy Qur'an says:

( 8 ‫)ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﻩ ﺁﻳﺖ‬ ‫ﺍﻋﺪ ﻟﻮﺍ ﻫﻮ ﺍﻗﺮﺏ ﻟﻠﺘﻘﻮﻱ ﻭﺍﺗﻘﻮﷲ ﺍﻥ ﷲ ﺧﺒﻴﺮ ﺑﻤﺎ ﺗﻌﻤﻠﻮﻥ‬
“Do justice _ that is nearer to piety, and fear you God. Allah is well aware of what you do.”

The Holy Qur'an aims to create an ideal society based on Taqwa for the good of the entire humanity.
Allah says:

( 110 ‫) ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺖ‬ ‫ﻙﻧﺘﻢ ﺧﻴﺮ ﺍﻣﺖ ﺍﺧﺮﺟﺖ ﻟﻠﻨﺎ ﺱ‬

"You are the best community created for the good of mankind." (3:110)

The fear of Almighty Allah, the root of all wisdom, find expression in the individual's awareness of
the impact that his actions or failure to act will at the various stages or levels of his social connections and
relationship have on others. It is admitted that the primary concern of Islam is to develop the personality of
the individual as a God fearing man, and equip him with the talent to live in peace with him and peace with
others.
In Surah Al Imran, Taqwa is bracketed with steadfastness and patience, and in Surah Baqarah with
making peace among mankind. Even in conducting wars, when mere values are generally overlooked,
Muslims have to abide by the dictates of Taqwa. This condition of heart transforms both the thinking and the
action of man. The Holy Qur'an repeatedly asks us to observe Taqwa, to abide by the decisions of the Prophet,
to act up to the injunctions of the Shariah, and to refrain from prohibited acts, and to attain glory.

ISL201 Page 8
Virtual Uinversity Islamic Studies

TOPIC: OBEDIENCE OF GOD

Definition of Obedience

‫ﻁﺎﻉ ﻳﻄﺎﻉ‬ Each of these verb mean be rendered , he was or became obedient or he obeyed.

The affirmation of creation and command “for Allah alone in the Holy Qur’an:

“ So the roof of those wrong-doers and unjust people was cut down; and all praises belong to God alone who is the Lo
Certainly, one who affirms that Allah is the creator must logically affirm that command is his alone,
because the one who created mankind is the one who knows mankind, worldy interests and what may
guarantee success for them in the next world.

In fact, it would be absurd to expect that any one other then the inventor of an entirely new piece of
machinery would be able to explain how to use or repair it.

Allah ordered the Muslims to obey Him, and to obey His Prophet and those in positions of leadership:

(4:59)

“O Believers! Obey God and obey the Messenger and the Rulers who are from amongst you; if you should quarrel
on anything, refer it to God and the Messenger, if you believe in Allah and the Last Day. It is fairer and much
better in its result.”

To obey Allah is to follow His book, and to obey the Prophet is to follow the Sunnah. Indeed, the command to
obey is repeated twice in the above-mentioned verse in order to emphasize that obedience is owed separately to
each one of the two. That reason for this is that the Sunnah is in fact divine revelation, which the Prophet was
charged with delivering. The command is not, it may be noted, repeated in the verse before “those among you
who have been entrusted with authority”, which means that obedience to them is conditional upon their orders
being in accordance with the Quran and Sunnah.

This point is emphasized by a Hadith related by Imams Bukhari and Muslim on the authority of Ibn Umar,
may Allah be pleased with him, in which the Prophet, (‫)ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬, said,

ISL201 Page 9
Virtual Uinversity Islamic Studies

“Hearing and obeying are the duties of a Muslim, in what he likes and dislikes, as long as he is not ordered to
commit a misdeed. If he is ordered to commit a misdeed, then he is not to hear and not to obey”.

Imam Muslim related on the authority of Abu Huraira that the Prophet of Allah, (‫)ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬, said.

“After me you shall be ruled by rulers; the righteous ruler will rule you righteously, and the shameless will
rule you shamelessly. Then, hear them and obey them in all that is in keeping with the truth”.

Allah most High ordered the believers to refer all disputed matters to Allah and His Prophet.
Moreover, He linked obedience to this command to faith itself by saying:

if you should quarrel on anything, refer it to God and the Messenger ,if you believe in Allah and the Last Day. It
is fairer and much better in its result.”

Of course, the meaning of referring such a matter to Allah is that it be referred to the Quran; while the
meaning of referring it to the Prophet is that it be referred to the Sunnah. Indeed, the Quran and Sunnah constitute
the comprehensive source of legislation in Islam, as has been previously mentioned.
In addition, Allah linked obedience to this command with faith so as to indicate that no claim to
complete faith may be accepted from one who does not refer disputed matters to the Shariah for a ruling. Thus,
faith in the principle of legitimacy and acting in accordance with it are the necessary outcome of faith in Allah and
the Last Day.
Allah Most High explained that to refer disputed matters to Allah and His prophet is better for this Ummah
than interpretations not directly based on revelation.

Allah Most High said:

This is good for you and the best interpretation. (4:59).

This verse shows that law may not be framed by reason alone, because reason is not a legislator.
Thus, good lies in the implementation of Allah’s law.

Allah also explained that the claim to faith in that which was revealed by Allah to his Prophet, ( ‫ﺻﻠﻲ ﷲ‬
‫)ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬,
and to the Prophet before him, when made by those who govern in accordance with man-made laws and
statutes which prevent the implementation of the Shariah and the arbitral decision of His Prophet, is a false claim.

Thus, the requirements of faith are that the believer rely upon the arbitration of Allah’s Shariah, and not upon
man-made laws.

ISL201 Page 10
Virtual Uinversity Islamic Studies

Allah Most High swore by His own person that those who claim to believe in Him yet do not implement His
Shariah are not truthful in their claims.

Thus, true faith requires that the Shariah be made an arbitrater, that its decision is accepted without rancor,
and that it be gladly implemented and executed.

Allah Most High informed us that those who do not rule in accordance with what He has revealed are
indeed disbelievers, tyrants and wrongdoers.

ISL201 Page 11
 LECTURE# 2

TOPIC: Taqwa
(Fear of Allah): The Key to Learning

Definition of Taqwa

The Messenger of Allah, (‫) ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬ said: Taqwa is here," and he
pointed to his chest.

Allah says,
‫ﻴﻦ ِﻣﻦ َﺭﺣ َﻤ ِﺘﻪ َﻭﻳَﺠﻌَﻞ ﻟَﻜُﻢ‬
ِ َ‫ﺳﻮ ِﻟﻪ ﻳُﺆ ﺗِﻜُﻢ ِﻛﻔﻠ‬
ُ ‫ِﻳﻦ ﺍ َﻣﻨﻮﺍ ﺍﺗﻘُﻮﺍ ﷲَ َﻭﺍ َﻣﻨﻮﺍ ِﺑ َﺮ‬
َ ‫ﻳَﺎﺍَﻳ َﻬﺎ ﺍﻟﺬ‬
( 28 ‫ُﻮﻥ ِﺑﻪ َﻭﻳَﻐ ِﻔﺮ ﻟَﻜُﻢ ) ﺳﻮﺭﺓ ﺍﻟﺤﺪ ﻳﺪ ﺁﻳﺖ‬ َ ‫ﻮﺭﺍ ﺗَﻤﺸ‬ ً ُ‫ﻧ‬
“O Believers! Fear ye God, (Have Taqwa) and believe in His
Messenger; He will give you two portions from His Mercy and will place in
you light, which you will walk with and He will forgive you.” (57:28)

Allah, the Almighty also says:

‫ﺳ ِﻴﺄَﺗِ ُﻜ ْﻢ َﻭﻳَ ْﻐ ِﻔ ْﺮ ﻟَ ُﻜ ْﻢ‬

َ ‫ﻳَﺎﺍَﻳ َﻬﺎ ﺍﻟ ِﺬﻳﻦَ ﺍ َﻣﻨﻮﺍ ﺍِﻥ ﺗَﺘَﻘُﻮﷲَ ﻳَﺠﻌَﻞ ﻟَﻜُﻢ ﻓُﺮﻗَﺎ ﻧًﺎ َﻭﻳُ َﻜ ِﻔﺮ ﻋَﻨﻜُﻢ‬
( 29 ‫)ﺳﻮﺭﺓ ﺍﻻﻧﻔﺎﻝ ﺁﻳﺖ‬

“O Believers! If you will be fearing God He shell decree a decision for you
and acquit you of your sins and forgive you” (8:29)

Al-Haafidh Ibn Katheer (d.777H) said: “Ibn Abbaad, as-Suddee,

‘Ikrimah, ad-Dahhaak, Qataadah and Muqaatil Ibn Mayan all said about
“Furqaan” that it means: a way out (from difficulty). Mujaahid added: “A
way out (from difficulty) both in this world and in the Hereafter”. In a
narration from Ibn ‘Abbas he said it means: salvation; and in another
narration from him: being helped.
 Muhammad bin Ishaaq said that it means: a criterion to judge
between truth and falsehood. This explanation from Ibn Ishaaq is the most
general of what has already preceded and it is a necessary consequence of it.
Since whoever has Taqwa of Allah by obeying His commands and
abandoning what he has prohibited, will be given the ability to recognize
truth from falsehood.

Concept of Taqwa (Piety)

Taqwa means: to cleanse or purify the heart and the soul. Some
Aayaat in Sort ush-Shams in which Allah says proves this fact:

‫ ﻭﺍﻟﺴﻤﺎء ﻭﻣﺎ‬. ‫ ﻭﺍﻟﻠﻴﻞ ﺍﺫﺍ ﻳﻐﺸﻬﺎ‬. ‫ ﻭﺍﻟﻨﻬﺎﺭ ﺍﺫ ﺍ ﺟﻠﻬﺎ‬. ‫ ﻭﺍﻟﻘﻤﺮ ﺍﺫﺍ ﺗﻠﻬﺎ‬. ‫ﻭ ﺍﻟﺸﻤﺲ ﻭﺿﺤﻬﺎ‬
‫ ﻗﺪ ﺍ ﻓﻠﺢ ﻣﻦ‬. ‫ ﻓﺎﻟﻬﻤﻬﺎ ﻓﺠﻮﺭﻫﺎ ﻭﺗﻘﻮﻫﺎ‬. ‫ ﻭﻧﻔﺲ ﻭﻣﺎ ﺳﻮﻫﺎ‬. ‫ ﻭﺍﻻ ﺭﺽ ﻭﻣﺎ ﻁﺤﻬﺎ‬. ‫ﺑﻨﻬﺎ‬
( 10 ‫ ﺗﺎ‬1 ‫)ﺳﻮﺭﺓ ﺍﻟﺸﻤﺲ ﺁﻳﺖ‬ . ‫ ﻭ ﻗﺪ ﺧﺎﺏ ﻣﻦ ﺩ ﺳﻬﺎ‬. ‫ﺯﻛﻬﺎ‬

" By the sun and its rising sunshine, and by the moon when it comes
after the sun, and by the day when it brightens, it, and by the night when it
enshrouds it, and by the heaven and as He made it, and by the earth and as
he extended (outspread) it, and by the soul and as He shaped it, then He
inspired it understanding of licentiousness and warding off! Verily prospered
he who purified it, and failed he who threw it into dust
[91:1-10]

Among the missions of the Prophet (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬Allah sent him with the
command to purify the souls of the Muslims in particular, and of mankind in
general.
Allah (T) says:

‫ﻫﻮ ﺍﻟﺬﻱ ﺑﻌﺚ ﻓﻲ ﺍﻻﻣﻴﻦ ﺭﺳﻮﻻ ﻣﻨﻬﻢ ﻳﺘﻠﻮﺍ ﻋﻠﻴﻬﻢ ﺁﻳﺎ ﺗﻪ ﻭﻳﺰ ﻛﻴﻬﻢ ﻭﻳﻌﻠﻤﻬﻢ ﺍﻟﻜﺘﺐ ﻭﺍﻟﺤﻜﻤﺔ‬
( 2 ‫ )ﺳﻮﺭﺓ ﺍﻟﺠﻤﻌﺔ ﺁﻳﺖ‬.

“It is he who raised up from among the illiterate a Messenger from

among them, recites to them His verses and Book and the Wisdom and
before that they had been lying in manifest forgetfulness.” (62-2)

In this ayah the word Hikmah is often translated as wisdom. Imam

Shafi', one of the greatest scholars of Islam, said that when Allah mentions
Hikmah in the Qur’an it refers to the Sunnah of the Prophet (‫ ) ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬In
addition to this ayah, we see that the Prophet (‫ ) ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬was sent with three
tasks:
1) To teach the Qur’an.
 2) To teach the Sunnah.
3) To show the means of purifying the soul.
This purification is obtained by doing the proper acts of 'ibaadah and
by avoiding sins and disobedience.

Conditions for Attaining Taqwa

How does a person know that his acts of 'ibaadah are helping him to achieve
Taqwa? To develop Taqwa, one must fulfill the following conditions:-
1) Ikhlaas, sincere intention that the act is performed purely for the pleasure
of Allah, out of love for Him, while hoping for His reward and mercy, as well
as fearing His anger and punishment if He is disobeyed.
2) To do the deed in accordance with the authentic Sunnah. To have the
necessary knowledge of the 'ibaadah, that is being performed. To know how
the Prophet ...performed the action and proper times for the performance of
that action.
Concerning Ikhlaas, it must be present both before and after performing the
deed, with no riyaa or sum'ah (doing things to be seen or heard by people).
For instance, after doing a good deed, someone tells others, " Look at all the
good I have been doing ", or " I'm such a marvelous person because I do
such and such".
This formula, if used to achieve Taqwa, is scientific, in that if you follow it,
while fulfilling all of its conditions and their rights, you will achieve Taqwa
Insha’a Allah.

Significance of Taqwa (Piety) in the Qur'an

When we look at the various practices and teachings of Islam with
regards to acts of worship, we find most of them, if not all, guiding people
towards this state of Taqwa. For example, with regards to fasting,
:‫ﻗﺎﻝ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻲ‬
Allah is saying, "O you who believe, fasting has been prescribed for
you as it was for those before you in order that you may be of those who have
Taqwa."
This concept of Taqwa, wherein one seeks to protect oneself from the
wrath of Allah by doing the things, which are pleasing to Him, one can only
do so if one is conscious of Allah. This is why the term Taqwa is also
expressed in English as God-consciousness. And when we look with regards
to salah, we find Allah saying, "Establish the prayer for my remembrance."

So salah, and virtually all aspects of `ibaadah, serve to keep us in a state of

consciousness of Allah in that when a person is conscious of Him, aware that
He is watching, then that person would not seek to do the things which would
not be pleasing to Allah. It is when we forget Allah that Satan finds the
opening, he is able to approach us, suggest evil and we fall into evil.
 A Muslim surrenders before Almighty Allah and does what he is
ordered to do and refrains from what he is told to keep away from. Taqwa,
the fear of Almighty Allah, is the only force that can restrain man from evil
and wickedness. It is this fear of Almighty God that keeps the heart of a
believer awake and enables him to distinguish right from wrong.

Besides, Taqwa is the only virtue that brings honor to a believer, man or
woman, in the Islamic society. The Holy Qur'an says:

‫ﻳﺎ ﺍﻳﻬﺎ ﺍﻟﻨﺎ ﺱ ﺍ ﻧﺎ ﺧﻠﻘﻨﻜﻢ ﻣﻦ ﺫ ﻛﺮ ﻭﺍ ﻧﺜﻲ ﻭﺟﻌﻠﻨﻜﻢ ﺷﻌﻮ ﺑﺎ ﻭﻗﺒﺎ ﺋﻞ ﻟﺘﻌﺎ ﺭﻓﻮﺍ ﺍﻥ‬
( 13 ‫ﺍﻛﺮ ﻣﻜﻢ ﻋﻨﺪ ﷲ ﺍﺗﻘﻜﻢ )ﺳﻮﺭﺓ ﺍﻟﺤﺠﺮﺍﺕ ﺁﻳﺖ‬

“O mankind, We have created you of a male and a female and

appointed your castes and tribes that you may recognize one another.
Verily he has greater respect with God who is possessed of greater
courtesy” (49-13)

Justice and Taqwa are two principles that emerge as necessary

corollaries from the doctrines of Oneness of Allah, which according to the
Holy Qur'an and the Sunnah, is the basic article of faith, whereas the
discipline and the dos and the don'ts of the canon law are merely its outward
expression, or means to the attainment of divinely ordained ends of man in
its collective as well as individual existence.
In Islam, being just is considered to be a necessary condition or being
pious and God-fearing, the basic characteristics of a Muslim.

The Holy Qur'an says:

( 8 ‫)ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﻩ ﺁﻳﺖ‬ ‫ﺍﻋﺪ ﻟﻮﺍ ﻫﻮ ﺍﻗﺮﺏ ﻟﻠﺘﻘﻮﻱ ﻭﺍﺗﻘﻮﷲ ﺍﻥ ﷲ ﺧﺒﻴﺮ ﺑﻤﺎ ﺗﻌﻤﻠﻮﻥ‬
“Do justice _ that is nearer to piety, and fear you God. Allah is well
aware of what you do.”

The Holy Qur'an aims to create an ideal society based on Taqwa for
the good of the entire humanity.
Allah says:

( 110 ‫) ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ ﺁﻳﺖ‬ ‫ﻛﻨﺘﻢ ﺧﻴﺮ ﺍﻣﺖ ﺍﺧﺮﺟﺖ ﻟﻠﻨﺎ ﺱ‬

"You are the best community created for the good of mankind." (3:110)

The fear of Almighty Allah, the root of all wisdom, find expression in
the individual's awareness of the impact that his actions or failure to act will
at the various stages or levels of his social connections and relationship have
on others. It is admitted that the primary concern of Islam is to develop the
personality of the individual as a God fearing man, and equip him with the
talent to live in peace with him and peace with others.
In Surah Al Imran, Taqwa is bracketed with steadfastness and
patience, and in Surah Baqarah with making peace among mankind. Even in
conducting wars, when mere values are generally overlooked, Muslims have
to abide by the dictates of Taqwa. This condition of heart transforms both
the thinking and the action of man. The Holy Qur'an repeatedly asks us to
observe Taqwa, to abide by the decisions of the Prophet, to act up to the
injunctions of the Shariah, and to refrain from prohibited acts, and to attain
glory.
 LECTURE # 3

TOPIC: OBEDIENCE OF GOD

Definition of Obedience

‫ ﻁﺎﻉ ﻳﻄﺎﻉ‬Each of these verb mean be rendered , he was or

became obedient or he obeyed.

The affirmation of creation and command “for Allah alone in

the Holy Qur’an:

“ So the roof of those wrong-doers and unjust people was cut

down; and all praises belong to God alone who is the Lord of the
Universe.” (7:45)

Certainly, one who affirms that Allah is the creator must

logically affirm that command is his alone, because the one who
created mankind is the one who knows mankind, worldy interests
and what may guarantee success for them in the next world.

In fact, it would be absurd to expect that any one other then the
inventor of an entirely new piece of machinery would be able to
explain how to use or repair it.

1
Allah ordered the Muslims to obey Him, and to obey His Prophet
and those in positions of leadership:

(4:59)

“O Believers! Obey God and obey the Messenger and the Rulers
who are from amongst you; if you should quarrel on anything,
refer it to God and the Messenger, if you believe in Allah and the
Last Day. It is fairer and much better in its result.”

To obey Allah is to follow His book, and to obey the Prophet is

to follow the Sunnah. Indeed, the command to obey is repeated
twice in the above-mentioned verse in order to emphasize that
obedience is owed separately to each one of the two. That reason
for this is that the Sunnah is in fact divine revelation, which the
Prophet was charged with delivering. The command is not, it may
be noted, repeated in the verse before “those among you who have
been entrusted with authority”, which means that obedience to
them is conditional upon their orders being in accordance with the
Quran and Sunnah.
This point is emphasized by a Hadith related by Imams Bukhari
and Muslim on the authority of Ibn Umar, may Allah be pleased
with him, in which the Prophet, (‫)ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬, said,
“Hearing and obeying are the duties of a Muslim, in what he
likes and dislikes, as long as he is not ordered to commit a
misdeed. If he is ordered to commit a misdeed, then he is not to
hear and not to obey”.
Imam Muslim related on the authority of Abu Huraira that the
Prophet of Allah, (‫)ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬, said.

2
 “After me you shall be ruled by rulers; the righteous ruler will
rule you righteously, and the shameless will rule you shamelessly.
Then, hear them and obey them in all that is in keeping with the
truth”.

Allah most High ordered the believers to refer all disputed

matters to Allah and His Prophet. Moreover, He linked obedience
to this command to faith itself by saying:

if you should quarrel on anything, refer it to God and the

Messenger ,if you believe in Allah and the Last Day. It is fairer
and much better in its result.”

Of course, the meaning of referring such a matter to Allah is

that it be referred to the Quran; while the meaning of referring it to
the Prophet is that it be referred to the Sunnah. Indeed, the Quran
and Sunnah constitute the comprehensive source of legislation in
Islam, as has been previously mentioned.
In addition, Allah linked obedience to this command with faith
so as to indicate that no claim to complete faith may be accepted
from one who does not refer disputed matters to the Shariah for a
ruling. Thus, faith in the principle of legitimacy and acting in
accordance with it are the necessary outcome of faith in Allah and
the Last Day.
Allah Most High explained that to refer disputed matters to Allah
and His prophet is better for this Ummah than interpretations not
directly based on revelation.

Allah Most High said:

3
This is good for you and the best interpretation. (4:59).

This verse shows that law may not be framed by reason alone,
because reason is not a legislator. Thus, good lies in the
implementation of Allah’s law.
Allah also explained that the claim to faith in that which was
revealed by Allah to his Prophet, (‫)ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬, and to the Prophet
before him, when made by those who govern in accordance with
man-made laws and statutes which prevent the implementation of
the Shariah and the arbitral decision of His Prophet, is a false
claim.

Thus, the requirements of faith are that the believer rely upon
the arbitration of Allah’s Shariah, and not upon man-made laws.
Allah Most High swore by His own person that those who claim to
believe in Him yet do not implement His Shariah are not truthful in
their claims.
Thus, true faith requires that the Shariah be made an arbitrater,
that its decision is accepted without rancor, and that it be gladly
implemented and executed.
Allah Most High informed us that those who do not rule in
accordance with what He has revealed are indeed disbelievers,
tyrants and wrongdoers.

4
5
 LECTURE # 4

TOPIC:
OBEDIENCE OF PROPHETS & EXECUTIVE AUTHORITY.

Definition of Obedience

‫ ﻁﺎﻉ ﻳﻄﺎﻉ‬Each of these verb mean be rendered , he was

or became obedient or he obeyed.

As the life of a Muslim must e directed upon a full and unreserved

co-operation between his spiritual and his bodily Self, so the leadership of
out Prophet embraces life as a compound entity, as sum total of moral and
practical, individual and social manifestations. This is the deepest
meaning of Sunnah.

The Qur’an sys.

“Whatever the Prophet enjoins you, accept; and whatever he forbids you,
avoid"

"The Jews have been split up into seventy one sects, the Christians into
seventy –two sects, and the Muslims will be split up into seventy –three
sects" (jami, at –Tirmidhi.) In this connection it may be mentioned that in
Arabian usage the number 70 very often stands for "many," and does not
necessarily denote that actual, arithmetical figure. So the Prophet
obviously intended to say that the sects and divisions among the Muslims
would be very many, even more than those among the Jews and
Christians.

And he added.

“Nay, by thy Sustainer! They do not attain to faith until they make thee
(O Muhammad) a judge of what is in dispute between them and find in
themselves no dislike of what thou decides, and submit with (full)
submission”

And:

"Say [O Muhammad]: If you love God, follow me: God will love you
and forgive you’re your sins; and God is Forgiving, a Dispenser of Grace.
Say: Obey God and the Apostle, But if they turn away, behold, God loved
not the Unbelievers, (Surah 3: -31,32).

The Sunnah of the Prophet is, therefore, next to the Qur’an, the
second source of Islamic law of social and personal behavior; In fact, we
must regard the Sunnah as the only valid explanation of the Quranic
teachings. Many verses of the Holy Qur’an have an allegorical meaning
and could be understood in deferent ways unless there was some definite
system of interpretation. And there are, furthermore, many items of
practical importance not explicitly dealt with in the Qur’an.

The spirit prevailing in the Holy Book is, to be sure, uniform

throughout; but to deduce from it the practical attitude which we have to
adopt is not in every faze an easy matter, So long as we believe that his
Book is the Word of God, perfect in form and purpose, the only logical
conclusion is that it never was intended to be used independently of the
personal guidance of the Prophet which is embodied in the system of
Sunnah. For the purposes of this chapter the following reflection should
be sufficient. Our reasoning tells us that there could not possibly be a
better interpreter of the Quranic teachings than he through whom they
were revealed to humanity.

The slogan we so often hear in out days, “Let us go back to the

Qur’an, but let us not be slavish followers of the Sunnah," merely betrays
an ignorance of Islam. Those who speak so resemble a man who wishes
to enter a palace but does not wish to employ the genuine key, which
alone is fit open, the door.

And so we come to the very important question as to the

authenticity of the sources, which reveal the life and the sayings of the
Prophet to us. These sources are the ahadith, the Traditions of the sayings
and actions of the Prophet reported and transmitted by his Companions
and critically collected in the first few centuries of Islam. Many modern
Muslims profess that they cannot rely upon the body of the ahadith on
which it rests. It has become a matter of fashion in our days to deny, in
principle, the authenticity of hedith and, therefore, of the whole structure
of the Sunnah.
 OBEDIENCE
OF
Executive Authority.

The role of the executive authority in the Islamic system is

essentially to ensure the implementation of the Shariah for those who
follow it among the resident of the Islamic State, owing either to their
faith in Islam, or to their desire for the protection it provides, Thus, the
Islamic State does not require of its subjects any new sort of legal
encumbrance, but rather that they implement what their faith requires of
them. It is for this reason that the Islamic system differs from all man –
made systems of government in which citizens subjected to the
commands of people not deferent from themselves.
Such governments require the obedience of its citizens even by
force major.

The Muslim, owing to his belief in Allah, is a follower of the

Shariah; he is certain that it is the truth outside of which there is no truth,
and that it is he embodiment of justice outside of which there is no
justice. One of he requirements of his faith is that the Muslim submit to
the ruling of Allah in every matter on which he and another may disagree;
and that he do so without finding any rancor in his heart towards the
Shariah ruling, even if it seems to be contrary to his own wishes .The
Muslim must accept the judgment and obediently carry it out because, in
truth, its implementation will count as a good deed for the Muslim, and
will be a form of worship for which he may be rewarded .On the other
hand, his refusal to carry out the sentence of the Shariah will be a
misdeed for which he may be punished .
Allah said.

“Nay, by thy Sustainer! They do not attain to faith until they make thee
(O Muhammad) a judge of what is in dispute between them and find in
themselves no dislike of what thou decides, and submit with (full)
submission”

If the Muslim should fail to do his duty, then the executive

authority in the Islamic State shall compel him to carry out his obligation
and fulfill his covenant with Allah.

Consequently, those wig gave written on the subject of Islamic

constitutional Fiqah have confirmed that the role of the representatives of
the Islamic state, the Khalifa and his assistants, the governors, the judges
and the other civil servants, is the defense of the fait and the
administration of the worldly affairs of Muslims.

In fact, this summarization is a comprehensive on and sheds light

on the meaning of Islamic legal control and its exercise.

The undertaking by the Islamic state of this executive function is,

in fact, the basis of the legitimacy of the authority granted to the Islamic
Ummah

Thus, if the state is lax in lax its duty, then it forfeits the basis of its
authority, and the reason for its existence.

If the Islamic state is responsible for the preservation of its

legitimacy, then its executive authorities as represented by the Iman, the
governors and the employees of the state may not depart from his
legitimacy in the administration and managing the affairs of state .So if
any one of them does anything addressed by such regulation or decisions
will not be obligated to obey or comply. Moreover, if what he has done is
of a material nature and causes loss or injury to an individual or to a
group, then the Chief Executive must ensure that compensation is
provided for such a loss either through the courts or the Ombudsman.
Khalifa Abu Bakr proclaimed his principle in his first address after
becoming Khalifa, by saying.

Obey me as long I obey Allah and His Prophet If ever I should

disobey them, them, then you need no longer to obey me.

All of the rightly guided Khalifa and the just Imams after him
followed the same principle of the Shariah which has come to be known
through an aggregate of Shariah texts which taken collectively, have
peremptory authority. This leads us then, to one of the most important
principles of government in Islam.

It is related on the authority of the fourth Rightly guided Khalifa,

Ali (‫ )ﺭﺿﻲ ﷲ ﻋﻨﻪ‬, that the Prophet of Allah (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬, sent out a military
expedition with a man from the Ansar as its commander .After they had
set out ,the commander attempted to test the earnestness of his men by
saying to them ; Did the Prophet of Allah (‫)ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬, not order you to obey
me ? In reply, they said 'But of course, Then he said: Collect some dry
wood, I have decided that your will that you will step into this fire, Then
one of the younger soldiers said to the others You ran from the first of
Hell to the Prophet of Allah (‫)ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬. Do not now rush into anything
until you have met the Prophet of Allah. Then, if he orders you to step
into it, The narrator said; when they returned to Prophet (‫)ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬, and
told Him what had happened, He said to them, If you had stepped into it,
you would never have stepped out of it Obedience is owed only in
matters of piety, (Imams Bukhari and Muslim related it).
  
 
 
  LECTURE # 5
 
 
TOPIC: SINCERITY (IKHLAAS)

“Verily it is we who have revealed the Book to thee in Truth: so

serve Allah, offering Him sincere devotion. Is it not to Allah that
sincere devotion is due?”

The definition of Ikhlaas

Ikhlaas means to have the intention of only Allah in one’s acts of
obedience. The motive must be only the Proximity and pleasure of
Allah. This motive must not be contaminated with personal motives of
gain or the pleasure of others.

The nature of Ikhlaas

The moral guidance furnished to mankind by the sacred
Prophet (Peace Be Upon Him) attains fulfillment, in our humble view,
in the teaching of Sincerity (Ikhlaas in Actions) and Lillahiyat (Single-
minded Devotions). Or, in other words, sincerity and single-minded
devotion t Allah mark the culminating lesson of the Book of Morality,
and the highest stage of moral and spiritual advancement.

What Ikhlaas and Lillahiyat denote, in short, is that every good

deed should be performed for the sake of Allah and for his
propitiation, i.e., so that our Lord and Master might be pleased with us
and bestowed his good graces and we remained safe from His
indignation.

The Holy Prophet ((‫ ))ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬has stressed that single-minded
devotion is the most essential part-the inner reality – of all good and
virtuous acts and behaviour. Should the apparently good deeds and
morals be bereft of the spirit of sincerity and soundness of intention
and prompted by any other urge, desire of motive, apart from the
seeking of Devine good pleasure and reward, such as, the earning of
good name, they would carry no merit in the sight of earning of Allah.

To put it differently, the countenance of the Lord and the

reward of the Hereafter that are the real fruit and outcome of all good
deeds and ought to be the chief aim and objective of all believing men
and women are not gained simply on good-doing, but when these acts,
also, are performed with the intention of earning the favour of Allah
and the reward of the hereafter. It could, of course, mot be otherwise,
for do we not follow the same principle in our own affairs? Suppose
anyone serves us devotedly and does all sorts of things for our comfort,
but, somehow, we realise that there is mo sincerity in his heart and his
attachment and dutifulness are motivated by a selfish desire, will it
make a favourable impression on us? The same is the case with Allah
with the added difference that while we do not know what in hidden in
the hearts, Allah in presents everywhere, at once, and sees all things.
Thus, He only accepts the deeds of bondsmen who perform good and
virtuous acts for His sake and confers His blessings on then. And the
full display of His Mercy and Benevolence will take place in the
Hereafter, which is the place of Final Requital. On the contrary, those
who practice virtue and do good deeds to make a name or with a
similar purpose may gain their objects in this world, but they will
remain deprived of the beneficience of the Lord and it will be made
wholly manifest on the Last Day.

Of fundamental significance, in this regard, is the well-known

saying of the Prophet: Actions are but judged according to the
intentions.” we have placed it at the head of the present book along
with detailed explanatory note. It will be unnecessary to go over it here,
once again, but a few other Traditions of a like nature are reproduced
below.
The benefits of Ikhlaas
No matter what type of righteousness an act may be and no
matter how little it may be, if it is accompanied by Ikhlaas, it will be
permeated with barkat even if there is no helper. Thawaab will
increase in proportion to the degree of Ikhlaas.

The secret is the degree of Ikhlaas. The Ikhlaas in the sahaabah

is far superior to the Ikhlaas in others. Their reward is in terms of
their sincerity and love.

The highest stage of Ikhlaas is the rendering of an act for the

sake of only Allah Ta’ala, creation having absolutely no connection in
one’s motive. A lesser degree of Ikhlaas is that the act is rendered to
please people but it was not motivated by any desire for worldly gain.
The motive was merely to please others. The third degree of Ikhlaas is
to render an act without having any motive. The motive is neither the
Deen not the world. This too is Ikhlaas, i.e. the non-existence of riyaa
(show).

Allah Regards What Lies In The Hearts

‫ﺍﻥ ﷲ ﻻ ﻳﻨﻈﺮ ﺍﻟﻲ ﺻﻮﺭﻛﻢ ﻭﺍﻣﻮﺍﻟﻜﻢ ﻭﻟﻜﻦ ﻳﻨﻈﺮ ﺍﻟﻲ ﻗﻠﻮﺑﻜﻢ ﻭﺍﻋﻤﺎ ﻟﻜﻢ‬

It is related by Abu Huraira that the Messenger of Allah said:

“Allah does not regard your fine visages or wealth, but of your hearts
and deeds.” (Muslim)

It shows that Devine favor or acceptance does not depend on

anyone’s form and figure or wealth, but on the state of his heart and
mind. Allah judges and requires only on the basis of our motives and
intentions.
 LECTURE # 6

TOPIC: Morality of Prophet (‫)ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬

Definition of Morality

The Morality is a same meaning of good qualities or politeness.

According to the experts ,nature or the internal qualities of human
being.

As saying by Imam Gazali the meaning of ethics(Morality) is:

“Ethics is a name of that stats condition of human nature for

which a man very easily and conveniently did any action.

Place of Morality in Islam

Among the things on which the prophet Muhammad ( ‫ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ‬
‫)ﻭﺳﻠﻢ‬has laid the greatest stress, after belief, and maintained that the
felicity and salvation of mankind is dependents upon them, one is the
cultivation of good manners and noble qualities of mind and character,
avoiding evil and unseemly behavior, and keeping away from vicious
habits and practices. In the Quran, where the objects of raising up of
the sacred Prophet (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬are defined, it is, also, emphasized
that to cleanse men and make them pure is a special part of his mission.
 Moral reform and uplift occupies a place of highest importance in
the aim and design of sanctification. As the prophet “‫”ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
himself has said: “I have been raised up by Allah to teach moral
virtues.” It denotes that moral correction and elevation was among the
chief ends and purposes of the mission of the prophet Mohammad “ ‫ﺻﻠﻲ‬
‫" ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬and formed a fundamental part of his magnificent endeavor.
It, naturally, could not be otherwise, for moral values play a vital part
in molding a man’s life.

A person with good morals will not only lead a happy and
peaceful life himself, but his existence will be a source of comfort to
others as well. On the other hand, if his social conduct and moral
disposition are bad, his life will be devoid of real joy, and he will, also,
make the lives of his relatives and all other around him miserable.

These are the ready, worldly effects of good or evil behaviour we

experience in our daily existence, but it is going to yield far more serious
results in the everlasting life of the Hereafter. The sequel of noble
morals, in the Hereafter, is the good pleasure of the Lord and Paradise
while that of bad manners and evils conducts is the Wrath of Allah and
Fire of Hell.

The saying of holy Prophet (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬relating to moral

reform are of two kinds: one in which he has laid emphasis on moral
goodness, as a principle, explained the worth and importance of good
and virtuous habits, and indicated the unique reward they are going to
fetch in the Hereafter, and the other that contain the advice and
instruction to acquire or avoid a particular moral attribute. Here, we
will, first, take up the Traditions belonging to the former category.
Importance of good manners
‫ﻋﻦ ﻋﺒﺪ ﷲ ﺑﻦ ﻋﻤﺮﻭ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﷲ ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍ ﻥ ﻣﻦ ﺧﻴﺎﺭﻛﻢ ﺍﺣﺴﻨﻜﻢ ﺍﺧﻼ ﻗﺎ )ﺭﻭﺍﻩ‬
(‫ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‬

(241/1) It is related by Abdullah Ibn Amr (‫ )ﺭﺿﻲ ﷲ ﻋﻨﻪ‬that the

Messenger of Allah (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬said: “The best of you are those
who possess the best of manners” (Bukhari and Muslim)

(‫)ﺭﻭﺍﻩ ﺍ ﺑﻮ ﺩﺍﻭﺩ‬ ‫ﻋﻦ ﺍﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﷲ ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻛﻤﻞ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺍ ﻳﻤﺎﻧﺎ ﺍﺣﺴﻨﻬﻢ ﺧﻠﻘﺎ‬

(242/2) Abu Hurayrah (R.A.) related to us that the Messenger of Allah

(PBUH) said: “Believers who possess better manners are the most
perfect in Faith”

Commentary:

There is a define relationship between belief and manners. He

who has a perfect belief definitely has very good manners. On the same
basis, he who possesses very good manners is a perfect believer. It must
be understood that without belief, a person’s manner—nay, any deed he
performs—are meaningless. Belief is the spirit and the driving force for
every deed and every piety. Thus, if we see anyone who has good
manners but morally an image of manners and they have no value in
the sight of Allah.

Morality of Prophet (‫)ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬

The Perfect Human Nature
The noble person of the Holy Prophet (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬stands pre-
eminent, dignified any mighty in all qualities, habits and manners. To
comprehend and to describe all these noble qualities and merits, is
beyond human capacity, since all those excellencies which can be
imagined as attainable are possessed by the Holy Prophet ( ‫ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ‬
‫)ﻭﺳﻠﻢ‬. All the messenger prophets are only reflection of his light. So
praise be to Allah.
‫ﺍﻟﺤﻤﺪ ﺭﺏ ﺍﻟﻌﻠﻤﻴﻦ‬
The cherisher of the worlds (for He is the owner of all goodness) may
Allah bless him and his family in measure of his beauty, sublimity and
perfection and great him.
(Mudarij-un-Nabuwah)

Special Distinction
Iman Nawawi (Mercy of Allah is on him) has written in his
Tahzib that Allah (the most high) had assembled all the Excellencies
and virtues of character and habits in the person of the Holy Prophet
(‫)ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬. Allah the most High) had endowed him with all the
knowledge of the ancient and later peoples, even thought he was
unlettered – being unable to read an write0 and had no human teacher;
yet he had been endowed with such knowledge as Allah (The Most
High) had not bestowed on anyone else. He was offered keys to the
mundane treasures but he preferred the hereafter to the worldly riches
(‫)ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬.
Hazrat Anas (Allah be pleased with him) has related that the Holy
Prophet (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬was the greatest possessor of knowledge and
wisdom. He was the most honorable, just, humane and forbearing,
virtuous and chaste, beneficent, patient and fortitudinous of all men,
peace be on him. Bukhari and Muslim have related on the authority of
Hazrat Anas (Allah be pleased with him) that the Holy Prophet ( ‫ﺻﻠﻲ ﷲ‬
‫ )ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬was more handsome, courageous and generous than anyone
else because he was the noblest of all men, and he was the most even-
tempered. Definitely, the acts and deeds of one possessing these merits
will be a model of the best deeds, He will possess the comeliest face and
his character will be of the highest standard. The Holy Prophet ( ‫ﺻﻠﻲ ﷲ‬
‫ )ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬was therefore, the Agglomeration of all the qualities of bodily
and spiritual perfection.
May Allah bless him, infinitely

Long suffering and Forgiveness

The patience, long suffering and forgiveness of the Holy Prophet
(‫ )ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬are the highest qualities of prophet-hood. According to
a tradition, the Holy Prophet never revenged himself for any personal
or financial matter. He did so only from one who declared any thing
‘Halal’ (Lawful) that Allah (the most High) has prescribed as ‘Haram’
(Unlawful) but even this revenge was only for the sake of Allah himself.
The hardest suffering fell to the lot of the holy prophet(‫)ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
in the battle of Uhd, when the unbelievers fought against him and
caused him severest grief and affliction, but he not only contended
himself to suffer and forgive, but taking pity on them also excused them
for their misbelieve and ignorance, and said:

‫ﺍﻟﻠﻬﻢ ﺍﻫﺪﻧﻲ ﻗﻮﻣﻲ ﻓﺎﻧﻬﻢ ﻻ ﻳﻌﻠﻤﻮﻥ‬

“O Allah! Show my people the right path, for they know not” in another
tradition the words:
‫ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮﻟﻬﻢ‬

“O Allah! Forgive them”

Are also included, when the companions who felt grieved at this
said “O Apostle of Allah! Would that you had cursed them, so that they
were annihilated” he replied, “I have not been sent to curse, but to call
people to the truth, and as a mercy for the creation” (Ash-Shifa,
Madarij-un-Nubuwah).

Keeping His Word

On the occasion of the battle of Badr the number of the Muslims
was very small and they stood in need of every hand they could muster,
Huzaifa bin-al-Yaman and Abu Husail two of his companions came to
the Holy Prophet (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬and said, “O Apostle of Allah! We are
just coming from Mecca. The unbelievers had captured us on the way
and have released us on the condition that we do not fight on your side.
We agreed under coercion, but we will certainly fight the unbelievers”.
The Holy Prophet (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬said “Not at all! Keep your word,
and leave the battled field, We (Muslims) will keep our word in all
circumstances. We need the help of Allah only” (Muslim).

Hazrat Abdullah bin Abil Hammad (May Allah pleased with him)
has related: Before his prophet-hood I bought something from the Holy
Prophet (‫)ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬. As y money fell short I requested him to wait
at the spot, and promised to come back in a while. But the matter
slipped out of my mind somehow and after three days when I returned
to the spot I found the Holy Prophet (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬still waiting here.
He only said, “You put me to great trouble. I have been waiting for you
here for three days” In this instance we find an excellent instance of the
modesty of the Holy Prophet (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬and his faithfulness in
fulfilling a promise.

(Madarij-un-Nubuwah)
 LECTURE # 6

TOPIC: Morality of Prophet (‫)ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬

Definition of Morality

The Morality is a same meaning of good qualities or politeness.

According to the experts ,nature or the internal qualities of human
being.

As saying by Imam Gazali the meaning of ethics(Morality) is:

“Ethics is a name of that stats condition of human nature for

which a man very easily and conveniently did any action.

Place of Morality in Islam

Among the things on which the prophet Muhammad ( ‫ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ‬
‫)ﻭﺳﻠﻢ‬has laid the greatest stress, after belief, and maintained that the
felicity and salvation of mankind is dependents upon them, one is the
cultivation of good manners and noble qualities of mind and character,
avoiding evil and unseemly behavior, and keeping away from vicious
habits and practices. In the Quran, where the objects of raising up of
the sacred Prophet (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬are defined, it is, also, emphasized
that to cleanse men and make them pure is a special part of his mission.
 Moral reform and uplift occupies a place of highest importance in
the aim and design of sanctification. As the prophet “‫”ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
himself has said: “I have been raised up by Allah to teach moral
virtues.” It denotes that moral correction and elevation was among the
chief ends and purposes of the mission of the prophet Mohammad “ ‫ﺻﻠﻲ‬
‫" ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬and formed a fundamental part of his magnificent endeavor.
It, naturally, could not be otherwise, for moral values play a vital part
in molding a man’s life.

A person with good morals will not only lead a happy and
peaceful life himself, but his existence will be a source of comfort to
others as well. On the other hand, if his social conduct and moral
disposition are bad, his life will be devoid of real joy, and he will, also,
make the lives of his relatives and all other around him miserable.

These are the ready, worldly effects of good or evil behaviour we

experience in our daily existence, but it is going to yield far more serious
results in the everlasting life of the Hereafter. The sequel of noble
morals, in the Hereafter, is the good pleasure of the Lord and Paradise
while that of bad manners and evils conducts is the Wrath of Allah and
Fire of Hell.

The saying of holy Prophet (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬relating to moral

reform are of two kinds: one in which he has laid emphasis on moral
goodness, as a principle, explained the worth and importance of good
and virtuous habits, and indicated the unique reward they are going to
fetch in the Hereafter, and the other that contain the advice and
instruction to acquire or avoid a particular moral attribute. Here, we
will, first, take up the Traditions belonging to the former category.
Importance of good manners
‫ﻋﻦ ﻋﺒﺪ ﷲ ﺑﻦ ﻋﻤﺮﻭ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﷲ ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍ ﻥ ﻣﻦ ﺧﻴﺎﺭﻛﻢ ﺍﺣﺴﻨﻜﻢ ﺍﺧﻼ ﻗﺎ )ﺭﻭﺍﻩ‬
(‫ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ‬

(241/1) It is related by Abdullah Ibn Amr (‫ )ﺭﺿﻲ ﷲ ﻋﻨﻪ‬that the

Messenger of Allah (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬said: “The best of you are those
who possess the best of manners” (Bukhari and Muslim)

(‫)ﺭﻭﺍﻩ ﺍ ﺑﻮ ﺩﺍﻭﺩ‬ ‫ﻋﻦ ﺍﺑﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﷲ ﻋﻨﻪ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﷲ ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺍﻛﻤﻞ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺍ ﻳﻤﺎﻧﺎ ﺍﺣﺴﻨﻬﻢ ﺧﻠﻘﺎ‬

(242/2) Abu Hurayrah (R.A.) related to us that the Messenger of Allah

(PBUH) said: “Believers who possess better manners are the most
perfect in Faith”

Commentary:

There is a define relationship between belief and manners. He

who has a perfect belief definitely has very good manners. On the same
basis, he who possesses very good manners is a perfect believer. It must
be understood that without belief, a person’s manner—nay, any deed he
performs—are meaningless. Belief is the spirit and the driving force for
every deed and every piety. Thus, if we see anyone who has good
manners but morally an image of manners and they have no value in
the sight of Allah.

Morality of Prophet (‫)ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬

The Perfect Human Nature
The noble person of the Holy Prophet (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬stands pre-
eminent, dignified any mighty in all qualities, habits and manners. To
comprehend and to describe all these noble qualities and merits, is
beyond human capacity, since all those excellencies which can be
imagined as attainable are possessed by the Holy Prophet ( ‫ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ‬
‫)ﻭﺳﻠﻢ‬. All the messenger prophets are only reflection of his light. So
praise be to Allah.
‫ﺍﻟﺤﻤﺪ ﺭﺏ ﺍﻟﻌﻠﻤﻴﻦ‬
The cherisher of the worlds (for He is the owner of all goodness) may
Allah bless him and his family in measure of his beauty, sublimity and
perfection and great him.
(Mudarij-un-Nabuwah)

Special Distinction
Iman Nawawi (Mercy of Allah is on him) has written in his
Tahzib that Allah (the most high) had assembled all the Excellencies
and virtues of character and habits in the person of the Holy Prophet
(‫)ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬. Allah the most High) had endowed him with all the
knowledge of the ancient and later peoples, even thought he was
unlettered – being unable to read an write0 and had no human teacher;
yet he had been endowed with such knowledge as Allah (The Most
High) had not bestowed on anyone else. He was offered keys to the
mundane treasures but he preferred the hereafter to the worldly riches
(‫)ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬.
Hazrat Anas (Allah be pleased with him) has related that the Holy
Prophet (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬was the greatest possessor of knowledge and
wisdom. He was the most honorable, just, humane and forbearing,
virtuous and chaste, beneficent, patient and fortitudinous of all men,
peace be on him. Bukhari and Muslim have related on the authority of
Hazrat Anas (Allah be pleased with him) that the Holy Prophet ( ‫ﺻﻠﻲ ﷲ‬
‫ )ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬was more handsome, courageous and generous than anyone
else because he was the noblest of all men, and he was the most even-
tempered. Definitely, the acts and deeds of one possessing these merits
will be a model of the best deeds, He will possess the comeliest face and
his character will be of the highest standard. The Holy Prophet ( ‫ﺻﻠﻲ ﷲ‬
‫ )ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬was therefore, the Agglomeration of all the qualities of bodily
and spiritual perfection.
May Allah bless him, infinitely

Long suffering and Forgiveness

The patience, long suffering and forgiveness of the Holy Prophet
(‫ )ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬are the highest qualities of prophet-hood. According to
a tradition, the Holy Prophet never revenged himself for any personal
or financial matter. He did so only from one who declared any thing
‘Halal’ (Lawful) that Allah (the most High) has prescribed as ‘Haram’
(Unlawful) but even this revenge was only for the sake of Allah himself.
The hardest suffering fell to the lot of the holy prophet(‫)ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
in the battle of Uhd, when the unbelievers fought against him and
caused him severest grief and affliction, but he not only contended
himself to suffer and forgive, but taking pity on them also excused them
for their misbelieve and ignorance, and said:

‫ﺍﻟﻠﻬﻢ ﺍﻫﺪﻧﻲ ﻗﻮﻣﻲ ﻓﺎﻧﻬﻢ ﻻ ﻳﻌﻠﻤﻮﻥ‬

“O Allah! Show my people the right path, for they know not” in another
tradition the words:
‫ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮﻟﻬﻢ‬

“O Allah! Forgive them”

Are also included, when the companions who felt grieved at this
said “O Apostle of Allah! Would that you had cursed them, so that they
were annihilated” he replied, “I have not been sent to curse, but to call
people to the truth, and as a mercy for the creation” (Ash-Shifa,
Madarij-un-Nubuwah).

Keeping His Word

On the occasion of the battle of Badr the number of the Muslims
was very small and they stood in need of every hand they could muster,
Huzaifa bin-al-Yaman and Abu Husail two of his companions came to
the Holy Prophet (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬and said, “O Apostle of Allah! We are
just coming from Mecca. The unbelievers had captured us on the way
and have released us on the condition that we do not fight on your side.
We agreed under coercion, but we will certainly fight the unbelievers”.
The Holy Prophet (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬said “Not at all! Keep your word,
and leave the battled field, We (Muslims) will keep our word in all
circumstances. We need the help of Allah only” (Muslim).

Hazrat Abdullah bin Abil Hammad (May Allah pleased with him)
has related: Before his prophet-hood I bought something from the Holy
Prophet (‫)ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬. As y money fell short I requested him to wait
at the spot, and promised to come back in a while. But the matter
slipped out of my mind somehow and after three days when I returned
to the spot I found the Holy Prophet (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬still waiting here.
He only said, “You put me to great trouble. I have been waiting for you
here for three days” In this instance we find an excellent instance of the
modesty of the Holy Prophet (‫ )ﺻﻠﻲ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬and his faithfulness in
fulfilling a promise.

(Madarij-un-Nubuwah)
 LECTURE # 8

TOPIC: ISLAMIC PRACTICES

Different Branches of the Worship

1. Namaz
2. Roza
3. Zakat
4. Hajj
After this general discussion on faith, we will talk at some length, on
the four obligatory modes of worship, Namaz, Roza, Zakat and Hajj: These
items are included among the basic fundamentals of Islam and are of
exceptional importance to the religion.
These are the pillars on which the whole edifice of faith is raised.

Namaz

Definition of Namaz

Salah, (Namaz) is a particular way of worshipping Allah and offering

devotions to Him which Allah and His Prophet (S.A.W) have taught us.

Among them the most outstanding is the Namaz, The value of an

article depends on the need it serves. The price of a motor car is judged not
by its color or shape but by the capacity to fulfill the purpose for which it is
meants,nor is a buffalo sheep or deer according to the way it walks --- it is
the milk it yields that decides .So is Namaz pre –eminent because it plays the
most effective role in the realization of the objectives associated with
worship .This will also explain the numerous conditions that are attached to
it e.g., the cleanliness of body , the cleanliness of dress, the cleanliness of the
ground on which it is offered and Wazu.

Further some forms of worship are representative in particular of the

Sovereignty and the Omnipotent Power of God. By carrying them out the
worshipper pays tribute to these qualities of the Divine, making at the same
time a confession of his own surrender and servility. Zakat is a classical
instance.
And then there are other forms that are related more specially to the
lovable adorable aspect of divinity .They serve to symbolize the deep love
and devotion of the adorer for the Adored, his earnest yearning from Him,
that He is his heart, soul and everything. The fasts offer an excellent
expression to this side of relationship between man and his Creator by
calling upon him to shun food and drink in the style of a dejected love ,and
so is the Haj a true symbol of love’s frenzy __ the strange dress , the curious
rituals ,the walking round the House of Ka, aba with someone’s thought
delightfully embedded in the heart and the frantic kissing of a slab of stone
fixed in a corner of that beloved building, the wandering out into the
wilderness and staying there for days and nights __ all these things are there
but to portray the divine ecstasy, the sweet madness of love which in truth,
constitutes the real spirit of this unique pilgrimage.
But , Namaz is comprehensive of both of these aspects .The dignified,
yet respectful , presence before the Almighty ,the disciplined falling in line
of the devotes , like lowly slaves ,and the carrying out by them of fixed
monuments in an orderly , systematic manner demonstrate exquisitely the
Over lordship ,the Power the sovereignty of God and man’s total
helplessness ,while the state of the heart , the feelings of expectancy , of
ardent hope and sublime devotion that work themselves up within it during
the prayers ,is typical of the tender emotion of love for the Divine ,The
Prophet words ‘ In Namaz lies the coolness of my eyes “ are richly
expressive of the later aspect of the Namaz Often ,when the prayer time
came the Prophet would address his Muezzin Bilal in this loving manner : O
Bilal ! Bring comfort to my heart s soothe the agony that is rising with in is
by giving the call to prayer, It has been remarked by Hazrat Mujaddid Alf-
Sani in one of his letters that , Namaz is the balm for the aching beards .
Bring me comfort O Bilal! Conveys this truth and, the coolness of my eyes
lies in Namaz, imparts this secret.
 It is reported that one day Hazrat Abdul Wahid Lahori,a Khilafah , of
Hazrat Mujaddid asked, Will there be Namaz in the heaven ,The heaven is
not the house of action , said someone ,It is the house of recompense , Why
should Namaz be there then ,On hearing it the Hazrat b\observed with great
anguish , How will it then be possible to live in the heaven .
The tranquility and joy which people whose Name is a real ,genuine one
derive from it can further be imagined from the following utterance of
Hazrat Mujaddid , what Royat is in the Hereafter Namaz is here in this
world: there is great nearness unto the Beloved in the world in Namaz as
there is in the Royat in the Hereafter.
The distinctive merit of the Namaz, hence lies in this that it reflects
fully the Sovereignty and Over lordship of God as well as His lovability and
Elegance, In its form it portrays the complete submission of man to his
Master, in its spirit it is filled altogether with the essence of the joy, the
tenderness and the rich melancholy of love .It is Namaz alone which unites
in itself so successfully the two seemingly apposite aspects. And this fact, on
its won should be enough t lift is above the other modes of worship.

Zakat

Definition of Zakat
Zakat is the name given in Islam to that portion of money or wealth
which, as per Allah’s command is given to the poor and the needy so that
they become the owners of it. In other words, fasting and prayers are forms
of bodily worship while Zakat is a form of worship which is pecuniary in
nature.

After the Namaz, the next in order of preference among the

fundamentals comes the Zakat. The basic function of Zakat is the same as
the of any other form of worship It is the seeking of God, s pleasure and the
cleansing and purification of the self. It is a patent fact that , more frequently
than not , sins and crimes have their origin in the lust for wealth and the lust
for power __ and between the tow ,the former is a more common malady
.Zakat is a means for breaking the force an the malignancy of the malady of
lust for wealth , In the Quran Zakat is often mentioned simultaneously with
Namaz which shows that it is almost equal to the latter in importance in the
Islamic organic station of worship , When after the death of the Prophet
some of the Arab tribes refused to pay the Zakat, the Caliph ,Hazrat.
 The Namaz consist of a number of cyclic parts each ending with two
sajdas (touching of the ground with the forehead) these parts is known as
Rakatas- Translator.
 The middle hour between sunrise and the meridian- translator.
 Tirmizi
 Ibid
 Abubakar, felt compelled to declare war upon them and in taking that
extreme step, he had the full support of the holy companions. Sueh, in the
word, is the importance of Zakat in Islam.
 The financial demands of the faith from its followers do not end with
Zakat, they extend further and assume many other forms, it is clearly
stated in a tradition that “Besides Zakat there are some other claims too,
on wealth” these other claims have been thoroughly enumerated by the
theological doctors at their proper place.

The manner in which the virtues of spending in the way of god are
extolled in the Quran and the various styles of expressions that have been
employed for the purpose go to confirm that it is an indispensable
constituent of faith. Yet universal as the indifference of Muslims to their
religion has come to be no where it is more evident than in this particular
sphere. people have become so selfish these days and the love of money has
grown so enormously among them that the practice of sharing one’s wealth
with a needy an indigent brother is disappearing fast from their midst and
even these who do so, a majority of them are guilty of gross carelessness
with respect to eth laws and regulations Divinely laid down for it, with the
consequence that they do not drive the full benefit from it as promised in the
Quran.
When Zakat is a fundamental obligation like the Namaz, the desire
should, naturally, be to discharge it with equal care and ardency. A Zakat
that is paid in an off-hand manner, without the urge to make the most of it by
paying scrupulous regard to all the relevant rules and requirements, is akin to
Namaz which is offered up in haste and without proper attention lacking in
both ,life and luster. Some of the ways of vesting the Zakat with a greater
inner content can be:
First, to get to know all the rules and principles of Zakat and cultivate
sincerity of purpose.
 Second, to take good care to spend it on what seem to be the most
deserving and legitimate parties and objects, that is, parties and objects in
spending on which there is the hope of the greatest reward from God.
Third, to hate the idea of having bestowed any favour on the person to
whom it is given away, nor to look down upon him in any way on that
account, but on the other hand, to feel genuinely obliged to him because it
was through his agency that one was enabled to acquit oneself of the duty
properly and well, and to acknowledge it ungrudgingly by word and deed.
Fourth, to call up the convictions to the mind, while giving away the
Zakat, as in the case of Namaz, that God is present here, there and
everywhere, seeing all and observing everything: He is watching this act of
mine, as well as the intent that is operating behind it, and it is in His
presence and by His command that I am doing this little service to a servant
of His.
If the Zakat begins to be paid in the manner and spirit indicated above,
its beneficial results can be experienced in this very existence; such
abundance and prosperity will be witnessed in trade and agriculture that men
will be astounded.

Roza

Definition of Fasting (Roza)

Fasting means willing abstention from eating, drinking and

satisfaction of certain demands of the flash, from predawn to sunset.
Arabic equivalents for fasting are Saum and Siam. The breaking of the fast
is known as If tar.

The third practical plank is the Roza (or the fast). It is a most excellent
means for the development of the celestial element in our nature. It purges
the self and is especially beneficial for cultivating Divine virtues like
contentment, alms endurance, and piety. During the fast a person forges a
special link with the Celestial World by crushing down the animal appetites.
but these results can be achieved only when it is undertaken with all the
solemnity of an aot of worship, the instruction laid down in its context are
sincerely obeyed and nothing is done that may militate against the sanctity
of the deed. The first thing in this regard is to leave all sinful conduct strictly
alone, more particularly that which operation to the mouth and the tongue. if
this is not done, the fast will be bereft of all the spiritual consequences. we
say 5this on the authority of the tradition that “if a person does not abstain
from falsehood, deceit and perfidy while fasting, it is immaterial to God that
he goes without food and drink, and does hunger and thirst” another tradition
to the same effect reads, “Many are there among those who keep the fasts
that gain nothing from them except hunger and thirst”.
It follows, therefore, that our ambition should be to obtain the
maximum advantage from the fasts as from Namaz and Zakat, in terms of
our spiritual progress and evolution. What is required for this, first and
foremost, is to refrain from every thing that is forbidden, including the
Makroohat. The sins emanations from the mouth are particularly to be
guarded against, so much so that it is prohibited in the Tradition even to
shout or to talk in a loud voice during a fast. Conversely, the endeavor ought
to be to practice greater goodness and pay more attention to the deeds of
virtue during the period of fasting, especially to those that are associated
with the mouth. E.g. Zikr and Tilawat.

Hajj

Concept of Hajj

There exists a special relationship, a peculiar affinity, between the

Prophet—and, through him, between His Ummah—and Hazrat Abraham.
The Hajj, in truth, constitutes both in its form and essence, the
symbolization of the latter’s supreme devoutness and matchless submission
to the Will of God.
And the idea underlying its ordainment is that every Muslim who can
afford to undertake the pilgrimage should, at least, once in his life, betake
himself to the place where the most glorious episode of Hazrat Abraham’s
life of utter dedication to his Creator had taken place, and cast himself, for
the time being, in the role of that superbly self—effacing, all—sacrificing
Friend of the Lord. He should give a practical proof of his attachment to the
path of that true friend, slave and devotee of the Devine, and of his
respectful devotion to the distinctive practices the Lord has ordained for the
occasion and create within himself the sincere urge to dye his entire
existence, inwardly as well as outwardly, in the hue of that august patriarch
and give his soul a chance to take in its share of the magnificent spiritual
glories of the place.
I shall dwell no further on the essential beauty and richness of the Hajj
because these can be understood properly only when one experiences them
personally during the course of the pilgrimage. This much, however, I will
certainly say that when, by the Grace of God, you may decide to undertake
the pilgrimage concentrate more on preparing yourself inwardly and
spiritually for it than on anything else. Sadly enough, people bestow the
greatest thought on the material comforts of the journey, they even want to
take with them such trivial articles as salt, pepper and pickles and equip
themselves with as many as ten suits of clothes—; they get occupied with
these preparations for months in advance but do nothing by way of making
themselves fit spiritually for the great occasion. The result is that they gain
nothing from it, and come back as they had gone. It is not that a pilgrim is
not allowed to furnish himself with material necessities before he sets out for
the pilgrimage—within a proper limit it is essential to do so—, but these
things do not make the real equipment for the Hajj. The real equipment lies
in getting oneself ready with all the information needed for the carrying out
of the duty and in the acquirement of that inner fitness which enable one to
receive the rich spiritual benefits accruing from it. An important part of the
endeavor to establish Hajj must be to create in the people’s minds an
awareness of this fact, without it, the Hajj will remain a soulless form and an
empty ceremony.
 LECTURE # 9

TOPIC: KNOWLEDGE AND ITS ISLAMIC CONCEPT

Definition Of Knowledge

According to religious terminology and usage in Qur’an and Hadith,

knowledge is only that which Allah has sent down through His Prophets for
the guidance of mankind.
The first obligation on man, after he has believed in Allah’s Prophet
and Messenger and his mission, is to try to learn and find out the teachings
and guidance of Prophet, and the do’s and don’ts. The entire edifice of
religion depends on this knowledge. Hence, the first obligation after Iman
(or Belief) is to learn it and teach it.
The learning and teaching may be accomplished by oral conversation
and observation as the companions did in the times of the Prophet and the
immediate years after his death. They acquired all their knowledge in this
manner. They heard the Prophet’s saying, observed his deeds and actions, or
acquired it in the same manner from those of his companions who had
benefited from him.
The same may be said of the knowledge of most of the Tabi’een (the
successors of the companions). They received it through companionship and
hearing.
Knowledge may also be acquired through reading and writing, and
books. This had become the method of imparting knowledge in times
thereafter. Books were read and prescribed, as they are today.
Allah’s Messenger has said, “It is Fard (an absolute obligation) for
every man who believes in me as Allah’s Messenger and accepts Allah’s
religion, Islam, to acquire necessary knowledge of religion.” The Prophet
also said that the effort of a man in acquiring this knowledge is a kind of
Jihad in the path of Allah and a means to attaining nearness to Him. He also
said that neglect in this regard and carelessness was a punishable crime. This
knowledge is a legacy of the Prophets, particularly Allah’s Messenger and it
is the dearest and most precious asset of the universe. Thus, the fortunate
ones who acquire it and give its rights are indeed heirs of the Prophets. All
creatures, including the angels in the heavens, the ants on the earth and fish
in the oceans, love them and pray for them. Allah, the Exalted, has created
them with that nature. As for those people who use this sacred legacy of the
Prophets for wrong ends, they are the worst criminals who deserve Divine
displeasure and wrath.

(We seek refuge in Allah from the mischief of our souls and from our
evil deeds.)
After this brief introduction, let us now read the following Ahadith of
Allah’s Messenger on the subject of knowledge and learning and teaching.

What happens if Knowledge is Devoid of Faith?

One can only realize the impact of knowledge on human life, on all
levels and in every field by comparing a first-class scholar with an illiterate
person living in a jungle away from any educational outlet. Undoubtedly, the
differences between them will be much greater than the resemblances, and
the conclusion must be that it would be next to impossible for these two
people to coexist in the same environment.
It is one of the signs of the mercy Allah extends to the human race
that he has taught us how to acquire knowledge in various fields and has
provided us with the means to do so. Allah has given us hearing that allows
us to listen to scientific information and to learn; sight that we can use to
search and to read, and an intellect that enables us to ponder, meditate, and
reason.
 Allah says,

"Allah has delivered you out of your mothers' wombs without

knowledge of anything, and provided you with hearing, sight, and intellect
that you may be thankful." (16:78).

Moreover, Allah taught people how to find their way to Him. He has
sent them Messengers inspired with Books, and has revealed to them signs
of His greatness and wonders of His power which testify to His Lordship
and Divinity.

Allah has also put the Earth and all that it bears and contains at the
disposal of human beings. He has provided them with the means to benefit
from it, and made the benefits they derive proportional to their research,
experimentation, labor, and diligence. The rationale behind giving them such
full control is that it serves as the means to arrive at the great objective that
leads to Allah's pleasure and Paradise.

Knowledge is a great ocean that is bound by no shores. It includes

both the knowledge that brings benefit in this world and that which brings
benefit in the Hereafter. Nobody can encompass all knowledge, and
regardless of how much knowledge is acquired by people, there is always
one who is superior in knowledge and that is Allah, the Most Sublime.
He says,

"We raise whomever we will several degrees, and there is above

everyone with knowledge, One who is more knowing." (12:76).

The Qur'an says that knowledge should be derived from those who
have it, and that everyone who is deficient in knowledge should seek it.
When the polytheists of Makkah declared their unwillingness to
acknowledge that Muhammad, (S.A.W), a true prophet, their argument was:
"Allah is too great to send a human being as a messenger; could He not send
and angel?
In response, Allah inspired His Prophet with the verse that says,

"We only sent men before you, so ask people with learning if you do
not know, with clear signs and with written rules." (16: 43-44).

This was an invitation to the people of Quraish, telling them that if

they had any doubts, they should ask people who have knowledge of the Old
and New Testaments, and the latter would tell them that all prophets were
mortals.
An important fact that the Noble Qur'an draws to our attention, is that
unbelievers only failed to follow the true creed because true knowledge was
unavailable to them.
Allah, says:

"Indeed most of them know not the truth and therefore turn away." (21:24).

This implies that the Islamic nation has a great responsibility, and this
is to make all people aware of the truth and to invite them to follow it. In
their ignorance, many of those who worship idols, animals, (such as cows or
calves) or objects (such as the crucifix), have the conviction that their
worship brings them closer to Allah, but they actually worship something
other than Allah.
The same is true about those who worship matter or the human
intellect. These believe that there is no God and that matter is the essence of
life, and therefore, they tend to their worldly affairs and ignore concerns of
the Hereafter. What they lack in true knowledge makes them ignorant of the
truth about the Hereafter.
How can these groups be rescued out of their polytheistic beliefs and
guided to the worship of Allah alone without being taught the truth about
this world, the Hereafter, and what belongs to each, thus having the chance
to learn the evident truth and find their way to the Straight Path.
On the other hand, unless guided by faith, knowledge would be
destructive and evil, rather than beneficial and benign. Such knowledge
makes people too vain to admit the truth, even when they know it in their
hearts, and they deny what Allah has blessed them with.

Allah tells us stories of past nations that acquired a great share of

knowledge, but were devoid of faith, and therefore, failed to acknowledge
the blessings of Allah because they had too much vanity to acknowledge the
evident truth.
Allah says:

"When their messengers brought them clear signs, they rejoiced at the
knowledge they had, and they were enveloped by what they had been
ridiculing" (40:83).

Qaroon is an example of such people; he was ungrateful for Allah's

favor and attributed the wealth he had to his own knowledge and
"he said:

'I was given it because of the knowledge I had.'" (28:78).

Today's culture is described as scientific but secular, which means that

it is non-religious and devoid of faith. It does not accommodate any belief in
the Hereafter
And does not accept any belief in the unseen world. It is a culture that
supports construction and endeavors on earth, and gives exclusive attention
to life in this world, without any concern for death and what follows death.
Proponents of this culture, as described by Allah, the Most Sublime

"Know what is apparent of life on earth and are unaware of the

Hereafter." (30:7).

A question could be raised at this point: Has this kind of culture,

which is based on the disciplines of knowledge that focuses on this world
alone and completely excludes any knowledge of the Hereafter, brought
satisfaction and happiness to mankind? The answer is negative. It has been
observed by many that the more advanced man gets in his secular
knowledge, the greater the number of people who frequent the offices of
psychologists and psychiatrists.

People are unanimous that simple life brings more happiness than
material life with all its complications.

Ambitions to rule and control the world have made knowledge

destructive, threatening to wipe out the earth and its creatures. Human
beings have lost control of the branches of knowledge they had acquired,
and in the absence of faith, they have become the most dangerous of tools
that threaten the world with destruction.

Physical science enabled scientists to make atomic, nuclear, and

biological bombs, in spite of the fact that the discoverers of the principle on
which these bombs are based were fully aware that millions of people will
be killed should these bombs be used. The same thing is true of the experts
who make rockets to carry such bombs. Yet the bombs have been, and
continue to be made by people.

Science and knowledge are responsible for the pollution of seas and
rivers and for the transformation of plants and trees. Fruits and vegetables
have become tasteless, due to the chemicals used to prematurely ripen them,
and to increase their size and yield. In all this, the consumer is the victim.
Worse than that, is that people now eat their own refuse, after subjecting it to
chemical treatment, thus imitating certain types of animals.

Knowledge has been used to promote immorality. Obscenities and

pornography are aired on television. People have been very innovative,
provoking desires and reducing humans to the level of beasts, and even
below. They are forever seeking new ways to stimulate desires.

All these things have a predestined duration in this world and on the Day of
Judgment we will all be faced with our decisions in this life. Will they then
allow their secular knowledge and worldly sciences to be tempered by belief
in the unknown and in the life after this life?.
 LECTURE # 11

TOPIC: THE ISLAMIC SOCIAL SYSTEM

Definition of Society
“Where a group of people live with same language and same culture”
or
“A solid chain of human relation which create from practical and its basic
factor is to get benefits”

Why Society Compulsory for the Mankind ?

1. Get Benefits
2. Avoidance from loss
3. Security of Rights & Precautions

Elements of Society
1. Persons(Individuals)
2. Ranks(Tabaqat)
3. Family

Basic Factors of Society

1. Family and Tribe
2. Area/Estate and Country
3. Ranks(Tabaqat)
4. Fundamental Article of Faith (Aqeeda)

Importance of Social System

The first thing in the Guidance brought to mankind by the Holy
Prophet was the call to Faith and Divine Unity . After it , he used to give
instruction and advice concerning the moral and practical spheres of life to
those who had accepted the call.
Such of the teachings and exhortations of the Prophet can,
fundamentally, be divided into two parts . The first part is related to the
Rights of Allah . It tells what the claim of Allah is upon the bondsmen and
what are the duties of the bondsmen in that regard, and how is this claim to
be discharged and obligations to be fulfilled . Some of the moral precepts of
the sacred prophet , too, belong to this section .
The second part consists of the teachings appertaining to the rights of
man on each other, and the duties they owe to all the created beings , in
general . How is a man to fulfill his social responsibilities an act towards all
individuals an groups or any other creature with whom he may come into
contact in the different walks of his life ? Some of the moral teachings of the
Prophet , again ,fall into this category .
The question of the rights of man is more important is the sense that if
we disregard them, i.e., infringe on the rights of anyone or do some other
injustice to him , the Lord who , of course, is Most Gracious and Merciful
has not kept the forgiving of it in His own Hands, but decreed that amends
are made for it , in this very existence , by rendering back to the person we
have sinned against what is his due or seeking his pardon , otherwise we will
have to repay in the Hereafter which , indeed is going to cost us very dear of
suffer the dreadful chastisement of Hereafter ,
It is mentioned in Bukhari, on the authority of Abu Huraira that the
Messenger of Allah said.

Whoever may have done an injustice to a brother of defamed him or

transgressed against his rights in any other way should set right the affair
whit him on this very day , and in this very existence before the day of Final
Reckoning, when he well have no dinars (1) and dirhams (2) to settle the
claim .if he will possess a stock of good deeds , the aggrieved will be
recompensed from it in suitable relation to the injustice done to him , and in
case he is empty – handed in the matter of good deeds , the sins of the
aggrieved will be thrust upon him .( and . thus , justice well be done on the
last Day).3”
Besides . Bayhaqi has quoted ,in shab-ul-iman ,on the authority of sayyidah
Ayshah the prophet said.
“ The Scrolls o Deeds ( in which the sins of the bondsmen are
recorded ) well be of three kinds .One which will never be forgiven , ( and)
it is polytheism .The Lord has declared in the Qur’an ,that ,in no case , shall
He forgive the sin of polytheism. Two, which the Almighty will not pass
over without doing justice , ( and ) these are the mutual wrongs , injuries and
violation of rights , and the Lord will . surely , have them repaid .Three , in
which the sins will beset down which have little weight and importance in
the sight of Allah , ( and ) these are the lapses that are , exclusively, between
the bondsmen and the Creator , the decision concerning them is wholly in
His Hands , and He will punish or forgive the sinners ad He likes.”

The teachings of the Prophet regarding the rights of man, again , are
of town kinds ,Belonging to one group are the sayings that deal with the
rules and proprieties of social behavior .As for instance , what should the
attitude be of parents towards their children and of children towards their
parents , and of husbands towards their wives an of wives towards their
husbands? What are the rights of relatives , both near and distant , and of
neighbors and those who are elder or younger to us ? How are we to behave
towards our servants and subordinates , specially towards the poorer and
weaker members of the society , and mankind on the whole ? Again what
formals and manners ought to be observed in social intercourse , in speech
and association .eating and drinking , and bearing and deportment , and on
occasions of joy and grief , and ,so on ? This department of Faith is known ,
broadly as M’uashirat .

The Rights are mane part of Society / M’uashirat

So some think about Rights

The Most Important Islamic Rights

Islamic rights that are respected in Islam are many. Among the most
important of which are the following:

The rights of Allah:

The blessings of Allah to His slaves are innumerable. Every blessing
deserves thanks. The rights of Allah upon His slaves are many, the most
important of which include the following:

1. Tauheed, which means believing that Allah is One in His Essence, His
names, His attributes and His deeds. So we should believe that Allah alone
is the Lord, the Sovereign, the Controller, the Creator, the Provider, in
Whose hand is Dominion and He is Able to do all things:

“Blessed be He in Whose Hand is the dominion; and He is Able to do all

things” [67:1 – interpretation of the meaning]

2. ‘Ibaadah (worship), which means worshipping Allah alone because He

is their Lord, Creator and Provider. So all kinds of worship should be
devoted to Him alone, such as da’wah’ (supplication), Zikr (remembering
Allah), seeking help, humbling oneself, submitting, hope and fear, vows,
sacrifices, and so on. Allah says:

(interpretation of the meaning): “Worship Allah and join none with Him
(in worship)” [al-Nisaa’ 4:36]

3. Shukr (gratitude, giving thanks), for Allah is the One Who bestows
favors and blessings upon all of creation, so they have to show their
gratitude for these blessings on their lips and in their hearts and in their
physical actions, by praising Allah and using these blessings to obey Allah
and in ways that Allah has permitted:

“Therefore remember Me (by praying, glorifying). I will remember you,

and be grateful to Me (for My countless Favors on you) and never be
ungrateful to Me." [al-Baqarah 2:152 – interpretation of the meaning].
The rights of the Messenger(S.A.W)
The sending of the Messenger (peace and blessings of Allah be upon
him) is a great blessing for all of mankind. Allah sent him to bring
mankind forth from darkness into light, and to show them that which will
bring them happiness in this world and in the Hereafter.

Among the rights that the Messenger has over us are that we should
love him, obey him and send blessings upon him. Loving him (peace and
blessings of Allah be upon him) is achieved by obeying his commands and
believing what he told us, avoiding that which he forbade and not
worshipping Allah except in the ways that he prescribed.

Parent’s rights:
Islam pays special attention to the family and encourages love and
respect within it. The parents are the basis and foundation of the family,
hence honoring one's parents is one of the best deeds and one of the most
beloved actions to Allah.

Honoring one’s parents is achieved by obeying them, respecting

them, being humble towards them, treating them kindly, spending on them,
praying for them, upholding ties of kinship with those to whom one is
related through them, and honoring their friends:

Allah says:

“And your Lord has decreed that you worship none but Him. And that you
be dutiful to your parents.” [al-Israa’ 17:23]

The rights of the mother in this regard are greater, because she is the
one who bears the child, gives birth to him and breastfeeds him. A man
came to the Prophet (peace and blessings of Allah be upon him) and
said,“O Messenger of Allah, who is most deserving of my good
companionship?” He said, “Your mother.” He said, “Then who?” He said,
“Your mother.” He said, “Then who?” He said, “Your mother.” He said,
“Then who?” He said, “Your father.”

The Rights of Relatives

All relatives, immediate or distant, enjoy certain rights upon
believing Muslims. Each relatives has a certain level of rights according to
the Islamic teachings. Such levels are hinged upon close relationships of
the individual, as it is set forth by Allah, the Almighty, and Allah's
Apostle, PBUH. Sound social ties, and fruitful relationships are extremely
valuable in the sight of Allah the Almighty. It is, therefore, important to
study such ties from an Islamic perspective, observe them and maintain
sound and cultivated relationships which lead to a better society, close
relationships, a more harmonious community and a better environment.

Allah, the Almighty stated in the Glorious Quran:

"And render to the kindred their due rights," (17:26)

He, Allah, the Almighty also stated in the Glorious

Qur'an:

"Serve God, and join not any partners with Him; and do good to parents,
kinsfolk." (4:36)

It is required by every Muslim individual, male and female young or

adult, poor or rich, close or distant to be good to their relatives. All are
urged to support relatives in every possible way and by every affordable
means whether physical, mental, spiritual, moral or financial. The amount
of support is proportional to the status or level of relationship of the
relative, and is evaluated based on the need of such a relative. This is a
matter that has its own merits based on religious teachings, moral
obligations, mental judgment and pure innate requirements and
obligations. This on the other hand reflects to what extent Islam agrees
with the pure, innate and natural demands of man on the face of this earth.

Believing Muslim individuals who are committed to Islam and its

sound, pure and accurate teachings are urged time and time again and
constantly reminded with the value of such a noble deed to a relative.
Many statements support this fact from both the Glorious Quran and the
Sunnah of the Prophet of Islam, Mohammed bin Abdullah, PBUH, as we
will illustrate in the following paragraphs.

Abu Huraira, RAA narrated of Allah's messenger, PBUH: "Allah, the

Almighty created all creation. Upon finishing his creation, the womb stood
up and said: "O Allah! This is the place of one who seeks refuge with you
boycott and being banned or excommunicated." Allah, the Almighty, said:
"Yes. Indeed. Do not accept that I (Myself) will befriend whoever
befriends you (the womb, or rather the relatives generated and tied
together due to the ties and relationships of the womb). And I shall
discontinue My relations and ban who ban you?!" The womb said: "I
accept." Allah, the Almighty, said: "I assure this for you." Then, Allah's
messenger, PBUH said: "Read if you wish the revelation of the Glorious
Qur'an:

"Then, is it to be expected of you, if ye were put in authority, that ye

will do mischief in the land, and break your ties of kith and kin? Such are
the men whom God has cursed for He has made them deaf and blinded
their sight." (47:22,23)

This Hadith is reported by both Bukhari and Muslim. Allah's

Apostle, PBUH also is reported to say: "He/She who believes in Allah, the
Almighty and the Day of Judgment, must communicate, be good,
courteous and kind to his kith and kin or relatives." This Hadith is reported
by both Bukhari and Muslim.

It is unfortunate to notice that many people neglect such important

social rights and religious obligations. Many Muslims, unfortunately do
not care to be kind to their relatives are poor and needy, nor by social
relations or even any other help that they may be able to render at no cost.
At times you may find a person, on the contrary, being harsh, means,
irrespective, jealous or miserly to his own relatives, while being the
opposite towards others who are distant. Some people, unfortunately, do
not even visit their relatives, offer them occasional gifts and presents, look
after them when in need, help them or even extend a helping hand if really
in desperate need for help.

On the other hand, there are an other kinds of people who establish
good relationships with relatives only for the sake of relationships, not for
the cause of Allah, the Almighty. Such a person in reality is not doing
what he is doing for the fulfillment of the commands of Allah, the
Almighty, but is paying back those relatives what was paid him in
advance. Such an act is applicable to relatives, friends and distant people.
A true good person is the one who establish good rapport with his relatives
for the noble cause of the pleasure of Allah, the Almighty, only, and
hoping to improve his ties with Him, the Almighty regardless if they did
the same with him or not.

Bukhari reported of Abdullah bin Amr bin al-`Aas. RAA, companion

of Allah's Apostles, PBUH who said: "A person who is good to his
relatives is not a person who rewards them, or repays them equally for
what they do to him. A good person is the one who does good to his
relatives even if they do not do that to him, visits them even if they do not
visit him, give them even if they do not give him, and so forth." A man
asked Allah's Apostle, PBUH: " O Prophet of Allah! I have some relatives
whom I visit, be kind to and give whatever I can, but they do the opposite
to me. I try to be extremely patient with them regardless of the harms,
inconsiderateness and troubles they cause to me. What should I do in such
a case? Allah's Apostle, PBUH said: " If you are truly what you describe,
then you are as if you let them eat ashes (as a result of their own doing), so
long you continue to do good to them. Yet, Allah, the Almighty, continues
to support you, aid you and help you over them as long as you continue
being good to them."

It is a real pleasure that one gains from being good and kind to his
relatives at large. If the only thing man gets from such a noble social act is
the pleasure of Allah, the Almighty; it suffices man in this life. But, it is
most likely that man will get tremendous benefits from fulfilling such
commands of Allah, the Almighty, in his life. One definitely grows
socially, matures ethically and feels at ease and peace with himself and
with the community around him.

Man is weak without the support of his immediate family members

or the moral support of his extended family members. Islam agrees with
the norms of life. It coincides with the basic requirements of man in his
social life. Establishing such rights by Allah, the Almighty to govern the
Islamic life and society is but a blessing of Allah, the Almighty to man all
over the world. Such a relationships will produce a close-knit society,
better relations amongst the various individuals and components of the
various units of society.

The rights of one Muslim over another:

The believers are brothers and are an integrated nation, like a
building parts of which support other parts. They treat one another with
mercy and compassion, and love one another. In order to preserve this
building and this brotherhood, Allah has prescribed rights, which each
Muslim has over his fellow Muslim. These include love, sincerity
(naseehat), relieving his distress, concealing his mistakes, supporting him
when he is in the right, respecting neighbors and honoring guests.

These rights also include returning greetings of salaam, visiting the

sick, accepting invitations, saying “yarhamuk Allah (may Allah have
mercy on you) to a Muslim when he sneezes, and attending his funeral.
The Prophet (peace and blessings of Allah be upon him) said: “The rights
of one Muslim over another are five: returning the greeting of salaam,
saying ‘yarhamuk Allah (may Allah have mercy on you)’ when he
sneezes, accepting invitations, visiting the sick and attending funerals.”
(Narrated by Muslim,)

Neighbor’s rights:
Islam pays attention to the issue of neighbors, whether they are
Muslim or not, because of the interests served by that in making the nation
like one body. The Prophet (peace and blessings of Allah be upon him)
said: ‘Jibreel kept on enjoining the good treatment of neighbors to the
extent that I thought that he would include neighbors as heirs.” (Agreed
upon. Narrated by Muslim,)

Among the rights of one neighbor over another as affirmed by Islam

are the initiation of greetings, visiting him if he is sick, offering
condolences if calamity befalls him, congratulating him at times of joy,
overlooking his mistakes, concealing his faults, bearing his annoyance
with patience, giving him gifts, lending him money if he needs it, lowering
one’s gaze from looking at his womenfolk, and guiding him to that which
will benefit him in his religious and worldly affairs. The Prophet (peace
and blessings of Allah be upon him) said: “The best of companions with
Allah is the one who is best to his companion, and the best of neighbors
with Him is the one who is best to his neighbor.” (Narrated by al-Bukhari)

Concerning neighbors’ rights, Allah says: (interpretation of the

meaning):

“Worship Allah and join none with Him (in worship); and do good to
parents, kinsfolk, orphans, Al-Masaakeen (the poor), the neighbor who is
near of kin, the neighbor who is a stranger, the companion by your side…”
[al-Nisaa’ 4:36]

Islam warns against annoying one’s neighbors or treating them badly.

The Messenger (peace and blessings of Allah be upon him) explained that
this would lead to being deprived of Paradise: “He will not enter Paradise
from whose harm his neighbor is not safe.” (Agreed upon. Narrated by
Muslim,).

In order to achieve the common interest, Islam gives rights to the

ruler over his subjects and to the subjects over their ruler, and its gives the
husband rights over his wife and the wife rights over her husband, and
there are other just rights, which Islam has enjoined.
 LECTURE # 12

TOPIC:

THE MANNERS OF MEATING AND TALKING

Definition of Good Manners (Etiquettes)

 To create a praise able condition in personal word and deed.

 Allama Syoti defines about etiquettes in following words

“ Take action with resolute mind on noble qualities”.

 Etiquettes is such admirable efforts of human from which one can

achieves any preference or any status.
 From these following conversation it is proved that Etiquette is such
deed or such speech on which human takes continue actions, due to
then people admire him and from which human world achieve any
status or any superiority.

RULES AND PROPRIETIES OF MEETING

In all civilized societies , there have always been some particular

forms of greeting ,as an expression of respect , affection or formal
recognition, upon meeting a person .In our own country , the Hindus say
Namaste on meeting or arrival , and also Ram , Ram, Among the Christians,
it is customary to salute with the words like ,Good morning, or Good
evening.
Among the Arabs, too, before the advent of Islam, similar forms of
salutation were in vogue. It is stated in Sunnah Abi Dawood, on the
authority of the Companion, Imran Ibn Hussein, Before the advent of Islam
we used to say An’ma Allah u bika a’ in (My Allah grant coolness to your
eyes ) and An’im sabaah ( My your morning be happy ) while greeting one
another. when from the darkness of perversion we emerged into the light of
Islam, these formulas of salutation were forbidden and in their place, we
were taught to say, As ‘ salaam –u-Alaikum (Peace be with you).
As a little reflection will show, no better form of salutation is possible
as an expression of love and regard on goodwill, It makes an excellent and
most comprehensive prayer for the occasion, denoting: My Allah bestow
peace and security on your .For those who are younger to us in age, it is an
expression of kindness and affection, and for the elders, of regard and
attention .Moreover, salaam is one of the Excellent Names of Allah In the
Qur’an, the phrase, As- salaam–u-Alaikum, has been used on behalf of
Allah, as a mars of favour and esteem of divine Prophet Thus, we read :
Peace be unto Noh among the people ( Al safat , 37:79)
peace be unto Ibraheem, ( Al Safat , 37:109)
peace be unto Moosa and Haroon ( Al safat ,37:120)
peace be unto ilyas, ( Al safat , 37: 130)
peace be unto those sent ( to warn),(Al safat , 37:181)
and peace be on His slavers whom He hath chosen ,( Al safat , 37:59) .
The Believers, too are commanded to make salutation to the Holy
Prophet in these words:
As–salaam–o–Aliaika Aiyyuhan–Nabi (peace be with thee, O
Prophet)
And the Prophet is told that when those who believed in the Divine
Revelations come to him , he should say to them:
Peace be unto you your Lord has prescribed for Himself mercy.
Similarly in the Hereafter at the time of entry into Heaven Believers
will be received with these words :
Enter them in peace, ( Al Hijr 15:46) and peace be not you because ye
preserved. Ah, passing sweet will be the sequel of the ( heavenly ) home.
Anyway, there can be no better greeting than As –salaam –u-
Alaikum. If the two Muslims who meet are already acquainted with each
other and there exists a bond of friendship, relationship or affection between
them, this form of salutation fully signifies the connection, and, on the basis
of it, gives an eloquent expression to the sentiments of joy, regard, love and
well wishing. On the other hand ,if they are stranger s, it becomes a mean of
introduction and the other, through it, that he is a will wisher and there
obtains a spiritual tie between them .
 Be that as it may , the teaching of As –Salaam –o- Alaikum and wa’
Alaikum –mussalaam as the forms of greeting among the Muslims is a most
propitious instruction of the sacred prophet and a distinctive practice of
Islam .

Manners (Etiquettes) of Conversation

Always speak the truth. Never hesitate in speaking the truth even at
the greatest risk.

Speak only when you must, and always talk with a purpose. Too much
talk and useless conversation betrays a lack of seriousness. Your are
accountable before Allah for every word you utter. The Angel of Allah
records.

"A supervisor remains vigilant to preserve on record every speech that

is uttered by his tongue."

Always speak politely. Wear a smile on your face and a sweet tone in
your speech. Always speak in a moderate voice. Do not keep your voice so
low as to be inaudible to the addressee, nor raise it so loud that the addressee
might be over-awed by your voice. Allah affirms:

"Surely! the harshest of all the voices is the voice of the ass." [31 : 19]

Do not spoil your tongue with dirty talk. Do not speak ill of others.
Never indulge in backbiting. Do not complain against others. Never indulge
in mimicking others to ridicule them. Do not make false promises. Never
laugh at others, nor boast of your own superiority or indulge in self praise.
Never get unreasonable and rash in conversation. Do not pass remarks by a
disgraceful name. Avoid swearing frequently.

Always say what is just and fair regardless of any loss of yourself, your
friend or relative.

"And when you say something, speak what is just even if you are talking
about your relative."

Be soft-spoken, reasonable and sympathetic in your conversation. Do

not utter sharp, harsh and teasing remarks.
When women happen to talk with men, they should speak in a clear, straight,
and rough manner. They ought not speak in delicate, sweet tone lest the
listener should entertain any foul expectation.

If the impudent with to entangle you in dialogue or altercation offer

them 'Salaam' politely and leave them. Those who indulge in loose talk and
absurd conversation are the worst lot of the Ummah.

Keep in view the mental level and outlook of them man you are
talking to so as to make him understand. If the addressee cannot hear or is
unable to catch your meaning, repeat what you have said before without any
resentment.

Always be brief and to the point in your talk. It is unfair to prolong

discussion without rhyme or reason.

When you wish to explain the tenets of Al-Islam want to speak on the
teachings of Al-Islam be simple and clear and speak in a passionate and
heart-warming style. To seek reputation through oratory, to try to impress
people with flowery language, to seek popularity among people, to adopt a
proud and haughty mien or to deliver speeches only for the sake of fun and
recreation --all these are the worst habits that corrupt the man to the core of
his heart.

Never indulge in flattery, or ingratiate with anybody. Always mind

your honor and respect and avoid anything below your dignity.

Do not interrupt and interfere in others' conversation without their

permission, nor intercept others conversation in order to say something
yourself. If, however, you must speak, do so with the permission of the
other.

Speak slowly in a proper and dignified manner. Do not speak in a hurried

manner nor indulge in fun and jokes all the time as it degrades you in the
eyes of others.

If somebody puts a question to you, listen carefully to him and make an

answer after careful thought. It is simply foolish to answer the questions
without due consideration. If the questions are being put to somebody else,
do not be officious as to give answers yourself.
 When someone is narrating something, do not say "we know
already." May be he reveals something new and impresses you by his
sincerity and piety.

When you talk to someone, give due regard to his age, status, and his
relationship to you. Do not talk with your parents, teachers, and elders in a
manner in which you would talk with your friends. Likewise, when you are
talking to youngsters, speak with affection and elderly dignity.

While engaged in conversation, do not point out towards any one lest he
should conceive any misunderstanding or suspicion. Abstain from
eavesdropping on others.

1. Listen more and talk less. Do not reveal your secrets to others. Once
you disclose a secret to someone, never expect it to remain a secret any
more.

TAKING PERMISSION BEFORE ENTERING A HOUSE

The Holy Prophet further , sad taught that when a person wants to
meet anyone or go into his house or join his company , he should , first , take
the permission and never go in without it , for who can tell what he is doing
at that time and whether he is in a position to have a visitor or not
.(1511/146)

It is related by Kaldah Ibn Hanbal that once his step-brother sufwan

Ibn Umaiya , sent him to the Messenger of Allah with some milk, a young
deer and a few cucumbers. It was at a time when the Prophet lived in the
upper part of the valley of Makkah .Kaldah narrates, I went, with these
articles, where the Prophet was, without making the salutation, or obtaining
the permission .The Prophet thereupon, told me to go back, and ask for
permission by saying : As-salaam –u-Alaikum May I come in ?
( Tirmizi and Abu Dawood)

Commentary:

Sufwan Ibn Umaiya was the son of Umaiya Ibn Khalf a well known
enemy of Islam and the Holy Prophet .He had embraced Islam after the
Victory of Makkah, and the incident mentioned above, probably, had taken
place during the journey to it. The Holy Prophet was, then, staying at the
elevated part of the Valley of Makkah called Mu’allah.
Kaldah Ibn Hanbal did not know that if he wanted to visit anyone he
should make the salutation and obtain permission before entering the house.
He therefore, went straight to the sacred Prophet without observing the
proprieties. The Prophet thereupon told him to go out and take the
permission by saying. As-salaam-u-Alaikum My I come in? He, thus, not
only told him what was the right thing to do no such an occasion, but, also,
made him act on it, A lesson imparted in the way, obviously, is more
effective.

Etiquette of Using the Toilet

In Islam there are several rules and manners that we should follow
when using the toilet. It is very important that we adhere to these rules and
observe them closely. I will go into brief detail for each manner.

First, when we enter the bathroom, we should not carry anything that
has Allah's name upon it (unless there is fear for it to be lost or stolen). For
women who have necklaces, bracelets, or rings that have the name Allah
written on it, they should remove them before entering the bathroom.

While using the toilet, one should not be in the sight of others and, if
in an open place as in the desert, one should go far away and try to hide
him or herself. This holds true especially in the case of defecation, so
others do not hear obnoxious sounds or smell foul odors. Jabir said, "We
were journeying with the Messenger of Allah, upon whom be peace, and
he would only relieve himself when he was out of sight." (Ibn Majah).

Before one enters the toilet to relieve himself one should mention the
name of Allah and seek refuge in Him. Anas reported that when the
Messenger of Allah, upon whom be peace, was about to enter the
bathroom he would say, "In the name if Allah, O Allah! I seek refuge from
you from the male and female noxious being (devils)." (Related by "the
group").

One should not talk in the lavatory. "One should not respond to a
greeting or repeat what the caller of prayer is saying. He may speak if
there is some necessity (e.g., to guide a blind man who fears he may be
harmed).
 Ibn 'Umar related that a man passed by the Prophet, upon whom
peace be, and greeted him while he (the Prophet) was urinating. The
Prophet did not return his greeting. (Related by "the group" except for al-
Bukhari) .

In other cultures we are used to all going to the bathroom and

conversing with each other. Especially the women always take their
friends with them to the bathroom. We must not fall into the same mistake
the non Muslims make, especially when the Prophet (PBUH) had advised
us otherwise.

If one has to relieve himself in an open place he should avoid places

that are shaded and areas where people tread and congregate. Abu Huraira
reported that the Messenger of Allah, upon whom be peace, said, "Beware
of those acts that cause people to curse." They asked, "What are those
acts?" He said, "Relieving yourself in people's walkways or in their
shade." (Ahmad, Muslim, and Dawud).

One should thoroughly sprinkle his private parts with water after
cleaning himself. If he doubts that some urine comes out from him he can
also sprinkle his underwear with water and then if he feels some dampness
or wetness later he can confirm that it is only water.

Points of Interest:
One should not use a hole in the ground, if in an open place like the
desert, to relieve oneself.

One should not clean oneself with the right hand.

One should remove any bad smell from one's hands after cleaning oneself.

One should enter the bathroom with the left foot and exit with the right
foot.
 LECTURE # 13

TOPIC: RESPECT OF PARENTS

The Meaning of Respect

Respect comes from the German word ehrfrucht, meaning both fear and
honor.

Respect is a strange word, this combination of fear and honor. Fear which
honors; honor which is pervaded by fear. What kind of fear could that be?
Certainly not the kind of fear that comes upon us in the face of something
harmful or that causes pain. That kind of fear causes us to defend ourselves
and to seek safety. The fear of which we shall speak does not fight or flee,
but it forbids obtrusiveness, keeps one at a distance, does not permit the
breath of one's own being to touch the revered object. Perhaps it is would be
better to speak of this fear as "awe."
Being good to parents
Praise be to Allah, the Lord of the Worlds; and blessings and peace be upon our
Prophet Muhammad and upon all his Family and Companions.

Being kind and good with ones parents is an obligation in Shariah. It is

established by the Qur'an, Sunnah and the consensus of Muslim Scholars Allah Says
(Interpretation of meaning): {Worship Allah and join none with Him in worship, and do
good to parents, kinsfolk, orphans, Al-Masaakeen (the poor), the neighbor who is near
of kin, the neighbor who is a stranger, the companion by your side, the wayfarer (you
meet), and those (slaves) whom your right hands possess. Verily, Allah does not like
such as are proud and boastful;}[4: 36].

The Prophet said: "May his nose be rubbed in dust, may his nose be rubbed in
dust, may his nose be rubbed in dust i.e. May he humiliated, (He said this thrice), who
found his parents, one or both, approaching old age, but did not enter Paradise."
[Muslim].

This obedience can take many forms such as, dealing with them kindly, taking
care of them, being polite with them in talking, and preferring their matters and
interests etc. This practice become much compulsory when they become aged. Allah
Says (Interpretation of meaning): {And your Lord has decreed that you worship none
but Him. And that you be dutiful to your parents. If one of them or both of them attain
old age in your life, say not to them a word of disrespect, nor shout at them but address
them in terms of honor. And lower unto them the wing of submission and humility
through mercy, and say: "My Lord! Bestow on them Your Mercy as they did bring me
up when I was small.} [17: 23, 24].

Therefore, the practice of grumbling, complaining and frowning is against the

obedience of ones parents. Know also that the obedience of parents continues in their
lifetime and after their death.

Abu Usaid relates that they were sitting with the Prophet (Blessings and peace be
upon him) when a man of the Bani Salamah tribe came and said: 'O Messenger of
Allah! Is there anything, by means of which, I can now do something by way of
benevolence towards my parents after their death?' The Prophet answered: 'Yes, by
praying for them and soliciting (Allah's) mercy and forgiveness for them, fulfilling their
promises and undertakings, doing kindness to those who may be related to you through
them, and respecting their friends.' [Abu Dawood].

Imam Muslim narrated from Ibn Umar that the Prophet said: "The highest merit
is that a person who is kind and generous towards his father's friend".

Finally the good treatment of ones parents can be materialized in manners of

talking, terms of dealing, giving presentation, having relations, honoring and in obeying
them. Allah knows best.
Respecting our Parents

Parents are willing to sacrifice anything and everything for their children. What
do they deserve in return? At the end of a long, hard day, I finally lay my nine-months-
old daughter to sleep. I stare deeply at her innocent face. Flashback of a hectic day run
through my mind - feeding, changing, chasing, teaching and entertaining.

Then my thoughts change gear as I wonder about her future. What does life have
in store for her? Will it be laughter and happiness or tears and pain? Will she be the best
Muslim she can be or will someone or something lead her astray? Will I be there to guide
her and lead her back into the straight path? Will she even care or listen? Then I snapped
back into the present by her loud and sudden cry, praying that it will not be another all-
nighter. Allah knows how much I love, and dearly miss my sleep.

Thoughts and occurrences similar to this one are what every parent, especially the
mother, has or will have experienced. They are willing to sacrifice anything and
everything for their children. Time, money, sleep and sometimes even social lives are on
the top of that list.

What do they deserve in return? Well, you cannot give back time and sleep. They
are almost certainly not interested in your money (unless you have a job they probably
gave it to you anyway). All they ask of you is a little respect. I am sure that you will
agree that with all they do for you, it is the least you can do for them.

What do I mean by respect anyway? Well, for starters, if they ask you to do
something do it. Sure you might be in the middle of something or maybe you are tired or
busy. As soon as you do what they want, you can go back to doing whatever it is that you
were doing. Spontaneous hugs, kisses and smiles will brighten anyone's day.

The number one thing you should avoid, however, is attitude. This is probably the
most popular form of disrespect. Talking back, rolling your eyes and making them "talk
to the hand" all fall under this category.

Allah says in the Qur'an:

"And your Lord has commanded that you shall not serve (any) but Him, and goodness to
your parents. If either or both of them reach old age with you, say not to them (so much
as) 'Off' (an utterance showing disgust) nor chide them, and speak to them a generous
word. And make yourself submissively gentle to them with compassion, and say: O my
Lord! have compassion on them, as they brought me up (when I was ) little." [17: 23-24]

Say not to them so much as "Duff." "Duff" is not even a word! It is just a sound
you make when you exhale, showing displeasure. If little old "Duff" is haram,
(forbidden) what about outright "no" or "I don't want to"? They are probably even more
haram! The Prophet Muhammad (S.A.W) said "(Of the ) major sins are: to ascribe
partners to Allah, disobey parents, murder someone, and to take a false oath
(intentionally)." (Bukhari)

Of the major sins! Do you really want Allah to punish you or be upset with you
just because you did not set the table? Or because you did not do what your dad asked
because he does not know what is cool? Besides, your mother did not even have a choice
when you needed your demands met. She just held her breath and changed you as fast as
she could before she faints from lack of oxygen.

Furthermore, you should know that what goes around, comes around. The way
you treat your parents, your children will treat you. You should not show everyone
outside the home respect and your good side but when you come home you show your
parents the opposite. You should treat them the way you want to be treated by not only
your children but by your friends, classmates and teachers.

Some tips you can try are responding to their requests with a "sure" or "of
course". These are little words that go a long way. Surprise them by taking out the trash
or offer to watch your siblings while they go out for a nice dinner. They will see you in a
different light and they will respect you more.

Your parents will be so pleased with you that they might even decide to give you
a 100 dollars shopping spree every week! Woo hoo ! Ok, maybe not. But they will
definitely be happy with you and most importantly, Allah will be happy with you, too.

Behavior towards Non-Muslim Parents

What to Do in the Following Situation?

Imam Muslim reported the story of Sa'ad bin Abi Waqqas whose mother took an
oath and vowed that she would not talk to him and that she would neither eat nor
drink until he left Islam. She said, "Allah has enjoined you to obey the parents, I am
your mother, so you must obey me." She eventually passed out until someone had to
gibe her some water. Because of this, the following verse was revealed:

"Now We have enjoined on man goodness towards his parents; yet (even so) should
they endeavor to make you commit Shirk with Me of something which you have no
knowledge of, obey them not." (29:8)

Allah also says,

"Yet should they endeavor to associate with Me that of which you have no
knowledge, obey them not; but even then bear them company in this world's life
with kindness." (31:15)

These verses have made the matter or dealing with non-Muslim parents very
clear. One should not imagine that obeying them in matters of Kufr and sinfulness is
being good or sees it as matter of doing ihsan to them; the rights of Allah take
precedence over everyone else's. Furthermore, obedience does not mean getting into
haram or things that are excessive. For those of us who live in non-Muslim societies,
the subject of obedience to non-Muslim parents must be carefully considered.

For instance, one cannot celebrate Christmas, Mother's Day, Thanksgiving,

Independence Day, etc., by exchanging gifts or extending greetings to them on these
occasions. Also, if they expect you to take off your Hijaab when going out with them,
or to have a chat with the male/female relatives during family reunions, or to hold
hands and recite the Lord's prayer before dinner, you cannot obey them.

Do not Cut Them off

Some people get frustrated with their parents and cut off relationships with
them because they do not understand your new religion, or because they say and do
things that annoy you. If you are one of those people, carefully consider the previous
verse (31:15). It does not say, "cut them off," but rather "obey them not," meaning
in matters of Shirk. As far as being dutiful and kind towards them is concerned,
then that is still required as the nest part of the verse clarifies,

"but (even then) bear them company in this world's life with kindness."

Unfortunately, many new Muslims do not understand this point. It is not

proper for them to cut off their parents and take them out of their lives completely.
They should ponder over this verse and rethink their relationship. Our parents
always have rights on us and we should always try our best to maintain a good
relationship with them.

Also, one is not required to take the permission of the non-Muslim parent to
go for Jihad. The incident reported by Bukhari and Muslim should clarify this
matter completely:

Asmaa, the daughter of Abu Bakr, had a non-Muslim mother who lived in Makkah,
whereas she had migrated with her father and the rest of the Muslims to Madinah.
After the Treaty of Hudaybiya, peace was established and they could visit each
other. So her mother came to Madinah to visit Asmaa. She wanted some gifts and
donations from Asmaa.

Asmaa was not sure what to do because she knew that her mother hated
Islam and was a polytheist. So she came to the Prophet (PBUH), informed him of
the situation, and asked him if she should also join the ties of kinship and act kindly
towards her mother. The Prophet (PBUH), told her to do so, "Yes, do an act of
kindness to her." (Bukhari, Muslim and Abu Dawood)

The Best Thing to Do for Them

The children of non-Muslim parents should also supplicate for them.

Allah says,

"It is not fitting for the Prophet (PBUH) and those who believe that they should
pray for forgiveness for polytheists, even though they be of kin, after it is clear that
they are companions of the Fire." (9:113)

This is after they die upon disbelief as non-Muslims. It is, however,

permissible to guide them to Islam in their lifetime.

In another Hadith, it is narrated that while Abu Huraira embraced Islam,

his mother continued to be an infidel for quite a long time. He continuously tried to
convince her in favor of Islam, but to no avail. Nevertheless, he continued respecting
and obeying her. Once when he was trying to convince her she became insolent and
uttered some insulting remarks about the Prophet (PBUH). Because of this, Abu
Huraira was very much pained. He went to the Prophet and complained saying,

"O Messenger of Allah! I have always been trying to make my mother accept Islam
but she always refuses to accept it. But today when I asked her to believe in
Almighty Allah, she became very much annoyed and started insulting and rebuking
you which I could not stand and tears came to my eyes. O Messenger of Allah! Pray
to Allah that He may open the heart of my mother to Islam."

The Prophet (PBUH) immediately raised his hands and prayed, "O Almighty
Allah, guide the mother of Abu Huraira." Abu Huraira was overjoyed and went
home. When he reached home he found the door was bolted from the inside but he
heard the sound of flowing water, which assured him that his mother was taking a
bath. Hearing his footsteps, she hastily finished the bath. Then she opened the door.
She said, "O my son Abu Huraira, Allah has heard you. Be witness that I recite the
Shahadah."

He started crying out of sheer joy and went back to the Prophet (PBUH) with
the tiding that Almighty Allah had accepted his prayer and had given his mother
the treasure of Islam. The Prophet (PBUH) was also pleased to hear that. He praised
Allah and gave Abu Huraira some advice. Then, on his request, he prayed, "O
Allah, put the love of Abu Huraira and his mother in the hearts of all true Muslims
and put the love of all true Muslims in the hearts of both of them."
 If it is not a matter of Aqeeda and the foundation of Islam, the rule is to be
good with them and do ihsan for them. Being kind to and loving is not only our
obligation but it could become the means through which they accept Islam. That is
the best thing we can do for our non-Muslims parents.

The Rights of Children in Islam

Let us first establish those children in accordance to the Islamic concept means
both male and female. Some anti-Islamic concepts accuse Islam by differentiating
between male and female children claiming that it does prefer boys over girls in terms
of inheritance, ‘Aqeeqa (slaughter of two lambs upon the birth of a male baby, and one
lamb only for a baby girl) and other matters. In accordance with the true Islamic
teaching, both male and female are alike in the sight of Allah, the Almighty.

Each, however, is physically prepared and equipped to perform certain tasks and
duties that are suitable to his/her nature. All, again are equal in religious duties, except
for certain exceptions that are defined and illustrated by Allah, the Almighty, in the
Glorious Quran, or declared and specified by Allah’s Apostle, PBUH. Only these
differences are to be acknowledged and honored only in accordance with Islam and its
teachings.

Children, in accordance to Islam are entitled to various and several rights. The
first and foremost of these rights is the right to be properly brought up, raised and
educated. This means that children should be given suitable sufficient, sound and
adequate religious, ethical and moral guidance to last them for their entire life. They
should be engraved with true values, the meaning of right and wrong, true and false,
correct and incorrect, appropriate and inappropriate and so forth and so on.

Allah, the Almighty stated in the Glorious Qur’an:

“ O ye who believe! Save yourselves and your families from a Fire whose fuel is Men
and Stones.” ( 66:6)

Allah’s Apostle, PBUH also said:

“Every one of your (people) is a shepherd. And every one is responsible for whatever
falls under his responsibility. A man is like a shepherd of his own family, and he is
responsible for them. “ This Hadith is reported by both Bukhari and Muslim.

Children, therefore are a trust given to the parents. Parents are to be responsible
for this trust on the Day of Judgment. Parents are essentially responsible for the moral,
ethical and the basic and essential religious teachings of their children.
 If parents fulfill this responsibility, they will be free of the consequences on the
Day of Judgment. The children will become better citizens and a pleasure to the eyes of
their parents, first in this life, and in the hereafter.

Allah, the Almighty stated in the Glorious Quran:

“ And those who believe and whose families follow them in Faith, to them shall We
join their families: Nor shall We deprive them (of the fruit) of aught of their works:
(Yet) is each individual in pledge for his deeds.” (52:21)

Moreover, Allah’s Apostle, PBUH said: “Upon death, man’s deeds will
(definitely) stop except for three deeds, namely: a continuous charitable fund,
endowment or goodwill; knowledge left for people to benefit from; and pious righteous
and God-fearing child who continuously pray Allah, the Almighty, for the soul of his
parents. “ This Hadith is reported by Muslim. In fact, such a statement reflects the value
of proper upbringing of children. It has an everlasting effect, even after death.

Unfortunately, many parents from every walk of life, in every society, regardless
of creed, origin, social and economical status, etc., have neglected this very important
this imposed right of their own children unto them. Such individuals have indeed lost
their children as a result for their own negligence. Such parents are so careless about the
time their children spent with no benefit, the friends they associate with, the places they
go to, etc. Such parents do not care, are totally indifferent about where their children
go, when they come back and so forth and so on, causing the children to grow without
any responsible adult and caring supervision.

Such parents neglect even to instruct, direct or guide their children to the proper
way of life , behavior or even right attitudes towards others. Yet, you may find these
parents are so careful about their wealth. They are extremely concerned about their
business, work and otherwise. They exert every possible effort to lead a very successful
life in terms of materialistic gains, although all this wealth is not actually theirs. No one
will take wealth to the grave.

Children are not only to be well-fed, well-groomed, properly dressed for seasons
and appearance, well-taken care in terms of housing and utilities. It is more important to
offer the child comparable care in terms of educational, religious training, and spiritual
guidance. The heart of a child must be filled with faith. A child’s mind must be
entertained with proper guidance, knowledge and wisdom. Clothes, food, housing,
education are not, by any means, an indication of proper care of the child. Proper
education and guidance is far more important to a child than his food, grooming and
appearance.

One of the due rights of children upon parents is to spend for their welfare and
well-being moderately. Over- spending or negligence is not condoned, accepted or even
tolerated in Islam. Such ways will have a negative effect on the child regardless of the
social status. Men are urged not to be miserly to his children and household, who are
their natural heirs in every religion and society. Why would one be miserly to those
who are going to inherit his wealth? Children are entitled to such an important right.
They are even permitted to take moderately from their parent wealth to sustain
themselves if the parent declined to give them proper funds for their living.

Children also have the right to be treated equally in terms financial gifts. None
should be preferred over the others. All must be treated fairly and equally. None should
be deprived his gift from the parents. Depriving, or banning the right of inheritance, or
other financial gifts during the lifetime of the parents or preference of a parent for a
child over the other will be considered in accordance to Islam an act of injustice.
Injustice will definitely lead to an atmosphere of hatred, anger and dismay amongst the
children in one household. In fact, such an act of injustice may, most likely, lead to
animosity amongst the children, and consequently, this will affect the entire family
environment.

In certain cases when a special child may show a tender a care to his aging
parent, for instance, causing the parent to grant such a child a special gift, or issue him
an ownership of a house, a factory, a land, a farm a car, or any other valuable items.
Islam, however considers such a financial reward to such a caring, loving and maybe
obedient child, a wrong act. A caring child is entitled only for a reward from Allah, the
Almighty.

Although it is nice grant such a child something in appreciation for his dedication
and special efforts, but this must not lead to an act of disobedience to Allah, the
Almighty. It may be that the heart and feelings of such a loving and caring child may
change, at one point in time, causing him to become a nasty and harmful child. By the
same token, a nasty child may change, at any given time, as well, to become a very
caring and kind child to the same parent.

The hearts and feelings are, as we all know, in the hands of Allah, the Almighty,
and can be turned in any direction at any given time and without any previous notice.
This, indeed, is one of the reasons to prevent an act of financial preference of a child
over another. On the other hand, there is no assurance or guarantees that a caring child
can handle the financial gift of his parent wisely.

It is narrated by Abu Bakr, RAA, who said that Allah’s Apostle, PBUH was
informed by one of his companions, al-N’uman bin Basheer, who said: “O Prophet of
Allah! I have granted a servant to one of my children (asking him to testify for that
gift).” But Allah’s PBUH asked him: “Did you grant the same to each and every child
of yours?”

When Allah’s Apostle, PBUH was informed negatively about that, he said: “Fear
Allah, the Almighty, and be fair and just to all your children. Seek the testimony of
another person, other than me. I will not testify to an act of injustice.” This Hadith is
reported by both Bukhari and Muslim. Thus, Allah’s Apostle, PBUH called such an act
of preference of one child over the others an act of “injustice”. Injustice is prohibited
and forbidden in Islam.

But, if a parent granted one of his children financial remuneration to fulfill a

necessity, such as a medical treatment coverage, the cost of a marriage, the cost of
initializing a business, etc., then such a grant would not be categorized an act of
injustice and unfairness. Such a gift will fall under the right to spend in the essential
needs of the children, which is a requirement that a parent must fulfill.

Islam sees that if a parents fulfill their duties towards all children in terms of
providing them with necessary training, educational backing, moral, ethical and
religious education, this will definitely lead to a more caring child, a better family
atmosphere and better social environment and awareness. On the other hand, any
negligence in that parenthood duties can lead to the loss of a child or ill treatment to a
parent at a later age.

The Rights of Relatives

All relatives, immediate or distant, enjoy certain rights upon believing Muslims.
Each relatives has a certain level of rights according to the Islamic teachings. Such
levels are hinged upon close relationships of the individual, as it is set forth by Allah,
the Almighty, and Allah's Apostle, PBUH. Sound social ties, and fruitful relationships
are extremely valuable in the sight of Allah the Almighty. It is, therefore, important to
study such ties from an Islamic perspective, observe them and maintain sound and
cultivated relationships which lead to a better society, close relationships, a more
harmonious community and a better environment.

Allah, the Almighty stated in the Glorious Quran:

"And render to the kindred their due rights," (17:26)

He, Allah, the Almighty also stated in the Glorious Quran:

"Serve God, and join not any partners with Him; and do good to parents, kinsfolk."
(4:36)

It is required by every Muslim individual, male and female young or adult, poor
or rich, close or distant to be good to their relatives. All are urged to support relatives in
every possible way and by every affordable means whether physical, mental, spiritual,
moral or financial. The amount of support is proportional to the status or level of
relationship of the relative, and is evaluated based on the need of such a relative. This is
a matter that has its own merits based on religious teachings, moral obligations, mental
judgment and pure innate requirements and obligations. This on the other hand reflects
to what extent Islam agrees with the pure, innate and natural demands of man on the
face of this earth.
 Believing Muslim individuals who are committed to Islam and its sound, pure
and accurate teachings are urged time and time again and constantly reminded with the
value of such a noble deed to a relative. Many statements support this fact from both
the Glorious Quran and the Sunnah of the Prophet of Islam, Mohammed bin Abdullah,
PBUH, as we will illustrate in the following paragraphs.

Abu Huraira, RAA narrated of Allah's apostle, PBUH: "Allah, the Almighty
created all creation. Upon finishing his creation, the womb stood up and said:

"O Allah! This is the place of one who seeks refuge with you boycott and being
banned or excommunicated." Allah, the Almighty, said: "Yes. Indeed. Do not accept
that I (Myself) will befriend whoever befriends you (the womb, or rather the relatives
generated and tied together due to the ties and relationships of the womb). And I shall
discontinue My relations and ban who ban you?!" The womb said: "I accept." Allah,
the Almighty, said: "I assure this for you." Then, Allah's Apostle, PBUH said: "Read if
you wish the revelation of the Glorious Qur'an:

" Then, is it to be expected of you, if ye were put in authority, that ye will do

mischief in the land, and break your ties of kith and kin? Such are the men whom God
has cursed for He has made them deaf and blinded their sight." (47:22,23)

This Hadith is reported by both Bukhari and Muslim. Allah's messenger, PBUH
also is reported to say: "He/She who believes in Allah, the Almighty and the Day of
Judgment, must communicate, be good, courteous and kind to his kith and kin or
relatives." This Hadith is reported by both Bukhari and Muslim.

It is unfortunate to notice that many people neglect such important social rights
and religious obligations. Many Muslims, unfortunately do not care to be kind to their
relatives are poor and needy, nor by social relations or even any other help that they
may be able to render at no cost. At times you may find a person, on the contrary, being
harsh, means, irrespective, jealous or miserly to his own relatives, while being the
opposite towards others who are distant. Some people, unfortunately, do not even visit
their relatives, offer them occasional gifts and presents, look after them when in need,
help them or even extend a helping hand if really in desperate need for help.

On the other hand, there are an other kinds of people who establish good
relationships with relatives only for the sake of relationships, not for the cause of Allah,
the Almighty. Such a person in reality is not doing what he is doing for the fulfillment
of the commands of Allah, the Almighty, but is paying back those relatives what was
paid him in advance. Such an act is applicable to relatives, friends and distant people. A
true good person is the one who establish good rapport with his relatives for the noble
cause of the pleasure of Allah, the Almighty, only, and hoping to improve his ties with
Him, the Almighty regardless if they did the same with him or not.

Bukhari reported of Abdullah bin Amr bin al-`Aas. RAA, companion of Allah's
Apostles, PBUH who said: "A person who is good to his relatives is not a person who
rewards them, or repays them equally for what they do to him. A good person is the
one who does good to his relatives even if they do not do that to him, visits them even
if they do not visit him, give them even if they do not give him, and so forth." A man
asked Allah's Apostle, PBUH: " O Prophet of Allah! I have some relatives whom I
visit, be kind to and give whatever I can, but they do the opposite to me. I try to be
extremely patient with them regardless of the harms, inconsiderateness and troubles
they cause to me. What should I do in such a case? Allah's Apostle, PBUH said: " If
you are truly what you describe, then you are as if you let them eat ashes (as a result of
their own doing), so long you continue to do good to them. Yet, Allah, the Almighty,
continues to support you, aid you and help you over them as long as you continue being
good to them."

It is a real pleasure that one gains from being good and kind to his relatives at
large. If the only thing man gets from such a noble social act is the pleasure of Allah,
the Almighty; it suffices man in this life. But, it is most likely that man will get
tremendous benefits from fulfilling such commands of Allah, the Almighty, in his life.
One definitely grows socially, matures ethically and feels at ease and peace with
himself and with the community around him.

Man is weak without the support of his immediate family members or the moral
support of his extended family members. Islam agrees with the norms of life. It
coincides with the basic requirements of man in his social life. Establishing such rights
by Allah, the Almighty to govern the Islamic life and society is but a blessing of Allah,
the Almighty to man all over the world. Such a relationships will produce a close-knit
society, better relations amongst the various individuals and components of the various
units of society.
 LECTURE# 14

TOPIC: BROTHERHOOD

Definition of Brotherhood
Universal Brotherhood

As understood in the Esoteric Philosophy, and which is a sublime

natural fact of universal Nature, does not signify merely sentimental unity,
or a simple political or social co-operation. Its meaning is
incomparably wider and profounder than this. The sense inherent
in the words in their widest tenor or purport is the Spiritual Brotherhood of
all Beings; particularly, the doctrine implies that all human beings are
inseparably linked together, not merely by the bonds of emotional thought or
feeling, but by the very fabric of the universe itself, all men, as well as all
beings, both high and low and intermediate, spring forth from the inner and
spiritual Sun of the universe, as its hosts of spiritual rays. We all come from
this one source, that spiritual Sun, and are all builded of the same life-atoms
on all the various planes.

Brotherhood in Islam
Praise be to Allah, the Lord of the Worlds, and blessings and peace
be upon our Prophet Muhammad and upon all his Family and Companions.

Brotherhood in Islam has a glorious meaning, Islam established deep

roots for it. Allah (S.W.T) says (Interpretation of the meaning): "The
believers are nothing else than brothers (in Islamic religion)."

A Muslim always keeps a favorable judgment towards his Muslim

brothers and works hard to defend their honor. Abu Huraira (May Allah be
pleased with him) said: The Messenger of Allah (PBUH) said, "Beware of
suspicion, for suspicion is the worst of false tales. Do not look for other's
faults. Do not spy one another, and do not practice Najsh (means to offer a
high price for something in order to allure another customer who is
interested in the thing). Do not be jealous of one another and do not nurse
enmity against one another. Do not sever ties with one another. Become
the slaves of Allah, and be brothers to one another as He commanded. A
Muslim is the brother of a Muslim. He should neither oppress him nor
humiliate him. The piety is here! The piety is here!". While saying so he
pointed towards his chest. "It is enough evil for a Muslim to look down
upon his Muslim brother. All things of a Muslim are inviolable for his
brother in Faith: his blood, his wealth and his honour. Verily, Allah does
not look to your bodies nor to your faces but He looks to your hearts and
your deeds."

A Muslim does not have any priority on his Muslim brother, they are
as equal as the teeth of a comb. There is no superiority at all except on the
basis of fear of Allah (S.W.T) and good deeds. Prophet (Blessings and
peace of Allah be upon him) said: “The lives of all Muslims are equal, they
are all one hand against others, the lowliest of them can guarantee their
protection. A Muslim must not be killed for an infidel, nor must one who
has been given covenant be killed while his covenant holds. A Muslim
always soft nature for a Muslim and will be kind and humble to the
believers. Allah says (Interpretation of the meaning): "Muhammad is the
Messenger of Allah, and those who are with him are severe against
disbelievers, and merciful among themselves. Allah will bring a people
whom He will love and they will love Him, humble towards the believers,
stern towards the disbelievers."

Equality of Mankind
God created a human pair to herald the beginning of the life of
Mankind on the earth and all persons inhabiting this world today have
sprung from this pair. For some time in the initial stage the progeny of this
pair reminded a single group. It had one religion and spoke the same
language. There were little or no differences among them.

But as their numbers gradually increased, they spread all over the
earth and as a natural result of their diversification and growth were
divided into various tribes, and nationalities. Their languages became
different; their modes of dress varied; and their manners of living also
became distinct from one another. The climate and environment of various
places altered their color and physical features. All these differences are
natural variations.

They do exist in the world of reality. Hence, Islam recognize them

as matters of fact. It does not seek to wipe out or to ignore them but
affirms that their advantages consists in affording the only possible means
of distinguishing one from the other. But the prejudices which have arisen
among mankind out of these differences in the shape of groupings and
organizations based on race, color, language, nationality, etc. are
disapproved by Islam. Islam regards all distinctions of birth, of high and
low among men, of upper and lower classes, of natives of the soil and
aliens as the manifestation of sheer ignorance. It declares that all men in
the world have sprung from the same parents and therefore are brothers
and equal in their status as human beings.

After propounding this concept of equality and brotherhood of

mankind, Islam adds that if there can be any real difference between man
and man it cannot be one of race, color, country or language, but of ideas,
beliefs and principles. Two children of the same mother, though they may
be equal from the point of view of common ancestry, will have to go their
different ways in life if their beliefs and moral conduct differ from one
another. On the contrary two persons, one being in the East and the other
in the West, even thought geographically and outwardly separated from
one another by vast distances, will tread the same path in life if they have
identified fundamental tenet. Islam seeks to build a principled and
ideological society as against the racial, national and parochial societies
existing in the world. The basis of co-operative effort among men in such
a society is not one's birth but a creed and a moral principle. Anyone, if he
beliefs in God as his Master and Lord and accepts the guidance of the
Prophets as the law of his life, can join this community, whether he is a
resident of American or Africa; whether he is black in color or white-
skinned; whether he speaks a European language or Arabic. All those who
join this community will have the same rights and social status. They will
not be subjected to any racial, national, or class distinctions of any kind.
No one will be regarded as high or low. There will be no unsociability
among them; none could be polluted by the touch of anyone's hand. There
will be no handicaps for them in the matter of material relations, eating
and drinking, and social contacts. None will be looked down as lowly or
mean by reason of his birth or profession. Nobody will claim any
distinctive rights by virtue of his caste, community or ancestry. Man's
merit will not depend on his family connections or riches, but only on
whether he is better than others in moral conduct or excels others in piety
and righteousness.

Such a social order, out stepping the geographical boundaries and

limits of race, color and language as it does, can spread itself in all parts of
the world and on its foundations can be raised the edifice of the universal
brotherhood of men.

In societies based on race or nationality, only those people can join

who belong to a particular race or country and the door is closed in the
face of all those who do not belong to them. But in this ideological society
anyone who accepts the creed and its moral standard can become its
member, possessing equal right with everyone else. As for those who do
not accept this creed, the community, while it cannot receive them within
its fold, is prepared to have relations of tolerance and brotherhood with
them and give them all the basic human rights. It is evident that if two
children of the same mother differ in their thoughts, their ways of life will
necessarily be different in any case; but this does not, however, imply that
they cease to be brothers. Exactly in the same manner, if two groups of
human beings or two groups of the people living in the same country,
differ in their fundamental beliefs and principles and ideology, their social
order will also certainly differ from one another, although they will
continue to share the common ties of humanity. Hence, the Islamic society
offers to non-Muslim societies and groups the maximum social and
cultural rights that can possibly be accorded on the basis of common bonds
of humanity.

Human Rights in Islam

Since God is the Absolute and the sole Master of men and the
universe, He is the Sovereign Lord, the Sustainer and Nourisher, the
Merciful, Whose mercy enshrines all beings. And since He has given each
man human dignity and honor, and breathed into him of His own spirit, it
follows that, united in Him and through Him, men are substantially the
same and no tangible and actual distinction can be made among them.

Although an Islamic state may be set up in any part of the earth,

Islam does not seek to restrict human rights or privileges to the
geographical limits of its own state. Islam has laid down some universal
fundamental rights for humanity as a whole, which are to be observed and
respected under all circumstances whether he is at peace with the Islamic
state or outside it, whether he is at peace with the state or at war. The
Qur'an very clearly states:

"O ye who believe! Stand out firmly for Allah, as witnesses to fair
dealing, and let not the hatred of others to you make you swerve to wrong
and depart from Justice. Be just: that is next to piety." (5:8)

Human blood is sacred in any case and cannot be spilled without

justification. And if anyone violates this sanctity of human blood by killing
a soul without justification, the Quran equates it to the killing of entire
mankind:

" Who slays a soul not to retaliate for a soul slain, nor for corruption done
in the land, should be as if he had slain mankind altogether." (5:32)

It is not permissible to oppress women, children, old people, the sick

or the wounded. Women's honor and chastity are to be respected under all
circumstances. The hungry person must be feed, the naked clothed and the
wounded or diseased treated medically irrespective of whether they belong
to the Islamic community or are from amongst its enemies.

When we speak of human rights in Islam we really mean that these

rights have been granted by God; they have not been granted by any king
or by any legislative assembly. The rights granted by the kings or the
legislative assemblies can also be withdrawn in the same manner in which
they are conferred.

The same is the case with the rights accepted and recognized by the
dictators. They can confer them when they please and withdraw them when
they wish; and they can openly violate them when they like. But since in
Islam human rights have been conferred by God, no legislative assembly in
the world or any government on earth has the right or authority to make
any amendment or change in the rights conferred by God.

No one has the right to abrogate them or withdraw them. Nor are they
basic human rights, which are conferred on paper for the sake of show and
exhibition and denied in actual life when the show is over. Nor are they
like philosophical concepts, which have no sanctions behind them.
 The charter and the proclamations and the resolutions of the United
Nations cannot be compared with the rights sanctioned by God; because
the former is not applicable on anybody while the latter is applicable on
every believer. They are a part and parcel of the Islamic Faith.

Every Muslim or administrators who claim themselves to be

Muslims, will have to accept, recognize and enforce them. If they fail to
enforce them, and start denying the rights that have been guaranteed by
God or make amendments and changes in them, or practically violate them
while paying lip service to them, the verdict of the Holy Quran for such
government is clear and unequivocal;

"If any do fail to judge by what Allah hath revealed, they are
Unbelievers." (5:44)

Human Rights in an Islamic State:

The Security of life and Property: In the address which the Prophet
delivered on the occasion of the Farewell Hajj, he said; "Your lives and
properties are forbidden to one another till you meet your Lord on the day
of Resurrection." The Prophet has also said about the zimmis (the non-
Muslim citizens of the Muslim state): "One who kills a man under
covenant (i.e., zimmi) will not even smell the fragrance of Paradise."

The Protection of Honor: The Holy Quran lays down:

i). "You, who believe, do not let one (set of) people make fun of another
set."

ii). "Do not defame one another."

iii). "Do not insult by using nicknames."

"Do not backbite or speak of one another." (49:11-12)

Sanctity and Security of Private Life:

The Qur'an has laid down the injunction.

i). "Do not spy on one another." (49:12)

ii). "Do not enter any houses unless you are sure of their occupant's
consent."

(24:27)

The Security of Personal Freedom: Islam has laid down the principle
that no citizen can be imprisoned unless his guilt has been proved in an
open court. To arrest a man only on the basis of suspicion and to throw him
into a prison without proper court proceedings and without providing him a
reasonable opportunity to produce his defense is not permissible in Islam.

The Right to Protest Against Tyranny:

Amongst the rights that Islam has conferred on human beings is the
right to protest against government's tyranny. Referring to it the Quran
says: "God does not love evil talk in public unless it is by some one who
has been injured thereby."

In Islam, as has been argued earlier, all power and authority belongs
to God, and with man there is only delegated power which becomes a trust;
everyone who becomes a recipient or a donee of such a power has to stand
in awful reverence before his people towards whom and for whose sake he
will be called upon to use these powers.

Freedom of Expression:
Islam gives the right of freedom of the though and expression to all
citizens of the Islamic state on the condition that it should be used for the
propagation of virtue and truth and not for spreading evil and wickedness.
The Islamic concept of freedom of expression is many superior to the
concept prevalent in the West.

Freedom of Association:

Islam has also given people the right to freedom of association and
formation of parties or organizations. This right is also subject to certain
general rules.

Freedom of Conscience and Conviction:

 Islam has laid down the injunction: There should be no coercion in
the matter of faith."

On the contrary totalitarian societies totally deprive the individuals of

their freedom. Indeed this undue exaltation of the state authority curiously
enough postulates a sort of servitude, of slavishness on the part of man.
Protection of Religious Sentiments: Along with the freedom of conviction
and freedom of conscience Islam has given the right to the individual that
his religious sentiments will be given due respect and nothing will be said
or done which may encroach upon his right.

Protection from Arbitrary Imprisonment:

Islam also recognizes the right of the individual that he will not be
arrested or imprisoned for the offences of others. The Holy Quran has laid
down this principle clearly:

"No bearer of burdens shall be made to bear the burden of another."

The Right to Basic Necessities of Life:

Islam has recognized the right of the needy people that help and
assistance will be provided to them:

"And in their wealth there is acknowledged right for the needy and the
destitute."

Equality Before Law:

Islam gives its citizens the right to absolute and complete equality in
the eyes of the law.

Rulers Not Above the Law:

A woman belonging to a high and noble family was arrested in

connection with theft. The case was brought to the Prophet, and it was
recommended that she might be spared the punishment of theft. The
Prophet replied, "The nations that lived before you were destroyed by God
because they punished the common-man for their offences and let their
dignitaries go unpunished for their crimes; I swear by Him Who holds my
life in His hand that even if Fatima, the daughter of Prophet Muhammad
(peace be upon him), had committed this crime, I would have amputated
her hand." The Right to participate in the Affairs of State:

"And their business is (conducted) through consultation among

themselves." (42:38).

The shura or the legislative assembly has no other meaning except

that:

The executive head of the government and the members of the

assembly should be elected by free and independent choice of the people.

Lastly, it is to be made clear that Islam tries to achieve the above-

mentioned human rights and many others not only by providing certain
legal safeguards but mainly by inviting mankind to transcend the lower
level of animal life to be able to go beyond the mere ties fostered by the
kinship of blood, racial superiority, linguistic arrogance, and economic
privileges. It invites mankind to move on the plane of existence where, by
reason of his inner excellence, man can realize the ideal of the Brotherhood
of man.
 LECTURE# 15
TOPIC: HONESTY AND OBLIGATION
Definition of Honesty
 Honesty is the quality of being truthful and able to be
trusted.

If someone places/puts their trust in you, they believe

that you are honest and reliable. That is, that you will
do the right thing.

Definition of Obligation

 The requirement to do what law, promise, or contract imposes;

a duty.
 In its general and most extensive sense, obligation is
synonymous with duty. In a more technical meaning, it is a tie
which binds us to pay or to do something agreeably to the laws
and customs of the country in which the obligation is made.

"When honesty is lost, then wait for the Hour

(Doomsday)' Sahih Bukhari.
Narrated Abu Huraira:

While the Prophet was saying something in a gathering, a Bedouin came

and asked him, "When would the Hour (Doomsday) take place?" Allah's
Apostle continued his talk, so some people said that Allah's Apostle had
heard the question, but did not like what that Bedouin had asked. Some of
them said that Allah’s Apostle had not heard it. When the Prophet finished
his speech, he said, "Where is the questioner, who enquired about the Hour
(Doomsday)?" The Bedouin said, "I am here, O Allah's Apostle." Then the
Prophet said, "When honesty is lost, then wait for the Hour (Doomsday)."
The Bedouin said, "How will that be lost?" The Prophet said, "When the
power or authority comes in the hands of unfit persons, then wait for the
Hour (Doomsday.)"

Honesty and Social Growth

Honesty really is the best policy and quite rightly so. It is one of the most
important and valuable of all moral values, but unfortunately has now been
placed on the backburner of our character priorities.

The absence of truthfulness is widespread and afflicts people near and

far, young and old, men and women, and employees and employers; whether
we admit or not, the lack of it does us great harm. One of the Prophet's
miracles is that he foretold the loss of honesty at the end of time. He,
[sallalalhu aalyhe wa salaam (SAWS)] says, "Then people sell things to each
other, and hardly anyone acts in honesty, so much that people say to each
other, 'In the clan of such and-such, there is an honest man.'" (Bukhari)

And looking within our society today that prophecy is evident, as

honest merchants are few and far between. Honesty plays such an important
role in the lives of individuals and society and because of that Islam
associates it with belief, considering it one of the greatest attributes of faith.
Anas said, "We heard Allah's Prophet, (SAWS) say, 'A man who does not
keep his vow has no faith." (Ahmed).

Islam's concept of honesty is wide and comprehensive. It covers the

personal, family, social, economic, and political aspects of life.

As well as other aspects that are related to the obligations Allah puts
forth in the following example in the Qur'an,

"Indeed, We offered the Trust to the heavens and the earth and the
mountains, and they declined to bear it and feared it; but man (undertook to)
bear it. Indeed, he was unjust and ignorant." (33: 72).

Interpreters of the Qur'an state that "trust" in this context include all of
the obligations under Islamic Law and also all of the divine instructions to
people.
 One of the most significant forms of honesty today is verbal honesty,
which means being absolutely truthful and sincere when uttering a word or a
statement. Allah's Messenger, (SAWS) once told Mu'az Ibn Jabal, "Hold
this!" pointing to his tongue. Mu'aath asked, "Are we responsible for what
we say?" The Prophet, (SAWS) said, "Are people not turned around in
Hellfire, with their nostrils (or their faces) to the ground, only as a
consequence of (what they say with) their tongues?" (Ahmed and Tirmidhi).

One aspect of truthfulness in speech is the avoidance of exaggerated

flattery, which is not the same as legitimate humoring. Ibnul-Qayyim
distinguishes between the two by saying, "Humoring is being gentle with a
person to get the truth out of him, or to make him renounce falsehood.
Flattery, meanwhile, is being gentle with a person and approving falsehood
of his or letting him have his way. Thus gentleness is an attribute of
believers, and flattery is an attribute of hypocrites."

The Companion of the Prophet, Abdullah Ibn Masoud, was quoted as

saying; "A man may go out of his house, taking his faith along with him. He
meets a man with whom he has some business and he starts saying, 'You are
this' and You are that', praising and commending him with false statements,
and he might get nothing from that man in return. He goes back home,
having incurred Allah's wrath and with nothing of his faith left with him."

So the case in point, flattery will get you nowhere in the context of
our Deen (religion).

On the other hand, one of the most outstanding forms of honesty in

the contemporary world for a Muslim is to perform work with which he/she
is entrusted with complete honesty and integrity. In doing so, he is being
dutiful to his Lord, who knows the smallest details of his life and who also
distinguishes between a corrupt person and an upright one. This type of
person is concerned with and preparing for the time when he will be
answering and accounting for this life in the Hereafter, rather than his
immediate desires of the moment.

However, and unfortunately so, that character type is not typical in the
Muslim world, or any other for that matter. Administrative corruption in
many offices in the Islamic world is nothing but betrayal of trust, and
procrastination in performing one's tasks and meeting one's responsibilities.
 It is reported that Allah's Messenger, (SAWS) appointed a collector of
charity. When that man finished his job, he said, "Allah's Messenger, this is
for you, and this was given to me as gift." The Prophet, (SAWS) said, "Why
do you not stay in the house of your father and mother and see if you get any
gifts?" In the evening after salah (prayer), the Prophet, (SAWS) said, "By
Him Who has Muhammad's soul in His hand, anyone of you who garners
anything of it will come of the Day of Resurrection carrying it around his
neck. If it is a camel, he will have it with him, with the camel bawling; if a
cow, it will be mooing; if a sheep, it will be wailing. Oh Allah, I have
delivered the message." (Bukhari and Muslim).

A very noteworthy and admirable form of honesty is the placement of

every person in the right place according to their individual ability, and
giving qualified, experienced, and honest people positions suitable for them,
where they can excel and be creative. It is a grave social injustice to place
dishonest persons in decision-making position when there are others who are
honest, proficient and capable of meeting the requirements of the job.

The worst societies are those in which tasks are entrusted to people
who do not have the skills and the talent needed to perform them, and have
no inclination to them. A Bedouin once asked Allah's Messenger, (SAWS)
"When will the Hour (of Resurrection) come?" The Prophet, (SAWS) said,
"If honesty is lost, expect the Hour!" The Bedouin asked, "How is it lost?"
The Prophet, (SAWS) said, "When things are entrusted to people unfit to
them, expect the Hour! (Bukhari).

In contrast, the best society, with the highest productivity in both

quantities, is that which assigns individuals to tasks, services, and activities
in accordance with their abilities, inclinations, choices, talents, experience,
and qualifications.

In addition to the grave damages suffered by society and public

interests when a non-qualified person is appointed to a position, such an
appointment is a betrayal of Allah, His Messenger, and the faithful. The
Prophet (SAWS) said, "A person betrays Allah, His Messenger, and the
Faithful when he appoints a person as a governor of some people when they
have those who would please Allah better," i.e., they are better and more
qualified than him."
 Thus, the place of honesty in Islam is well demonstrated. Proving that
in all aspects, its influence in the progress of society is essential to our well-
being and that of our daily lives. Without it, our world would be anarchy and
chaos; words would be meaningless, promises deceit rampant and only the
worst of people would prosper.

But with our faith to lean on, we can feel comfort in knowing that in
the world there are still many who value honesty and integrity, swearing to
tell the whole truth and nothing but the truth; so help them and all of us,
Allah.

Importance of Honest Livelihood

Man's power of speech is a great gift from God. Through the vocal
means of communication he is in a position to convey his ideas to others.
The progress of human civilization is due to man's ability to understand and
appreciate collective problems and to find out their solution through mutual
consultation and consensus.

The purpose of a society built on the basis of such mutual

communication is to live in peace, harmony and comfort. But a greater gift
of Allah than speech is wisdom; the faculty to think and make decisions, to
discover, to create and to invent. God has made man His vicegerent on earth.
This means that man enjoys an unquestioned dominance over every other
living creature and has the power to discover the elements, hidden and
openly visible on earth to harness him or her into the service of all human
beings. Besides Allah has given men and women the power of judgment to
enable him to distinguish between the good and the bad so that he may
choose for himself the straight path and prepare himself for the Hereafter.

Let us reflect upon this for a while. Since men/women are the finest of
God's creatures endowed with many faculties, which other living creatures
do not have, it is expected of men/women that they should manifest their
superiority through his/her actions. We know in our daily observation that an
animal, when hungry or thirsty would eat or drink whatever it finds and
wherever it is. It cannot distinguish that whether the water or food found by
it is permissible for it or not or whether it is trespassing other's domain for
that matter.

But human beings are supposed to ensure that the sources of their
livelihood even food and drinking water are permitted to them or not and
whether the food and drink being served to them have been procured by
honest and lawful means or not. Early Muslims were honest down to earth.
There was a Muslim 'Wali', Dahb Ibn Al Waleed. He had made a point to
make sure that the source of their (Rizk) livelihood was honest and lawful.
The incident shown below is an eye opener indeed.

Once his mother gave him milk to drink. He enquired about its source
of milk supply, the price etc. His mother told him every thing. Still he
refused to drink on the plea that the pasture on which the goat had grazed
was the one upon which Muslims had no right whatsoever. He told his
mother that, "Verily God is Merciful and Compassionate and bestows his
compassion upon us and I (The Wali) cannot soil His compassion with sin".

From the above instance we can deduce that the importance of honest
livelihood that essentially means the instance men/women earn through the
rightful and honest means without any foul or impermissible means. Islam is
not against accumulation of wealth but on the condition that the welfare of
the family and society is kept in view. No dishonest means like exploitation
or infringement upon others' rights and preferences are employed.

The overriding principle is any income which causes loss or inconvenience

to any other person is prohibited, both at individual and collective levels. All
sources of income that are based on mutual benefit and welfare and conform
with the principles of social justice and equality are permitted.

The Holy Qur'an has explicitly enunciated this principle as follows:

"O ye who believe! Squander not your wealth among yourselves in vanity,
except it be a trade by mutual consent, and kill not one another. Lo! Allah is
ever Merciful unto you. Whoso doeth that through aggression and injustice,
we shall cast him into Fire, and that is ever easy for Allah." (4:29-30)

The illegal and prohibited means include bribery, usurpation of others'

belongings, stealing, defalcation, breach of trust, depriving orphans of their
rights, using false measure and weights, vices, making and selling of liquors
and other intoxicants, gambling, fortune telling and usury.

Income earned through these and similar sources are totally prohibited
by Islam. The best source is by toiling physically and shedding his/own
sweat and working as per schedule without wasting time. Any earning
hurting others or impinging upon the rights of others is a horrific sin.
Muslims should always pray to Allah for showing the rightful means of
earning.

Contentment and personal integrity are the two basic elements for
honest livelihood. Contentment means that one should keep one's desires
and needs within limits and should not succumb to worldly temptations. To
be thankful to Allah and to be conscious of Allah's omniscience are bound to
lead to rightful means of earning. Contentment and rightful earnings are the
milestones of the right path and righteousness.

What Does Obeying Parents Mean?

Abdullah Ibn Umar narrated that the Prophet (S.A.W) told a person
that one who awoke in the morning as obedient to his parents, according to
the commandments of Almighty Allah, was like one who found two doors
opened for him in Heaven. And he will find one door opened if any one of
his parents was alive. But one, who broke the day as disobedient to his
parents defying the orders of Allah the Almighty, was like one who found
the two doors opened for him in Hell. And he will find one door opened if
any one of his parents was alive.

The man asked the Prophet (S.A.W), if one should be obedient to his
parents even if they were insensible to him? The Prophet (S.A.W), replied,
"Yes, even if they are insensible; yes, even if they are insensible; yes, even
if they are insensible."

Parents are to be obeyed in matters that are permitted in Islam

whether they demand you to perform them or to leave them, as long as it
does not endanger your life or limb. If they order you to commit as act of
disobedience - whether it be to leave something obligatory (like hijaab) or
to commit something haram (like dealing in interest) there is no obedience
to them. If they order you to leave something mustahab (like giving up the
night prayer or recitation of the Qur'an) for some benefit they may get out
of it, like companionship, then it is obligatory to obey them. If they order
you to leave the fard kifayah (like washing a dead body, or offering the
funeral prayer on it, or Jihad, etc.) and there is no one else to do it or not
enough people to do it, then they are not to be obeyed. If enough people are
taking care of the matter, then they must be obeyed.

Even though obedience is crucial to being a good Muslim and in

fulfilling our duty to Allah, it should be clear that its objectives are to show
kindness and achieve better individuals, families and society. Common
sense good interest must prevail. Here are two examples to ponder:

1 - Going for Jihad: The lengthy discussions of the scholars on this point
can be summarized as follows: If the Jihad has become fard aim (obligation
on every individual Muslim), then obedience to the parents is over-ruled
and Jihad requirements must be fulfilled. This rule is general for all
obligations like offering the salah or performing Hajj; one does not need
their permission unless their livelihood and well being depend on their son.

If, on the other hand, Jihad is fard kifayah (obligation on Muslims as

community or group), then - as held by the majority of the scholars - their
permission must be sought before going for Jihad. A man came to the
Prophet (S.A.W), and said, "O Messenger of Allah, may I take part in
Jihad?" He asked, "Do you have parents?" He replied, "Yes". He said, "So
strive for them." (Abu Dawud). In another Hadith, a man migrated to the
Messenger of Allah from Yemen. He asked, "Is any of your relatives in
Yemen?" He replied, "My parents." He (S.A.W) asked, "Did they permit
you to come?" he replied, "No". He said, "Go back to them and ask for
their permission. If they permit you, then right, otherwise be devoted to
them." (Abu Dawud)

2- Divorcing your spouse: Abdullah Ibn Umar said, "I had a wife whom I
loved but Umar disliked. He told me to divorce her, and when I refused,
Umar went to Allah's Messenger (S.A.W), and mentioned the matter to
him. Allah's Messenger (S.A.W), then told me to divorced her." (Abu
Dawud and Tirmizi). It must be noticed here that the father was the pious
and just Omar Ibn ul-Khattab who was not supposed to do wrong to his
son's wife without substantial reasons. So, when a man whose father had
asked him to divorce his wife asked Imam Ahmed about a similar situation,
he said to him,” If your father is as pious as Omar Ibn ul-Khattab, divorce
you wife!"

Disobeying the parents is a grave matter:

After polytheism, the gravest sin is disobedience to parents. This is
an evil that a true Muslim cannot even imagine without repulsion.
Thankfulness, gentleness and gratitude are the three basic qualities that
made one be a good person. One who does not cultivate these basic
attitudes within him can neither fulfill his duties towards Allah nor the
people: Hence Muslims who are obedient to Almighty Allah can never be
disobedient or even careless to their parents.

Abu Baker narrated that the Prophet (S.A.W) asked that should he
not warn them against the three major sins? All of them said, "Certainly, O
Prophet!" He then said, "To ascribe partners with Allah, to disobey the
parents." Getting up, as he was reclining, he said, "To tell a lie or to give
false evidence." He went on repeating his words for such a long time that
we wished him to be silent. (Bukhari and Muslim). In this Hadith the word
"uqooq" has been used, for the disobedience to parents. It is Arabic word
which means carelessness, cruelty, painful attitude and disobedience.

It is narrated that the Prophet (S.A.W) said, "Allah postpones the

punishment for one's sins till the Day of Judgment if He so desires. But He
award the punishment for disobeying the parents during this life, before his
death."(Authentic, Al-Hakim). This means that the disobedient children will
be punished twice; once in this world and secondly in the Hereafter.

In the Hadith narrated by Sauban, the Prophet (S.A.W) indicated that

the following three major sins can nullify all other virtues: Ascribing
partners with Allah, disobedience to parents and fleeing from Jihad.

Disobedience to mothers:
Mughairah bin Shu'bah relates that the Prophet, (S.A.W) once said,
"Be sure that Allah has forbidden you to disobey your mothers, to be
miserly and greedy, and infanticide (burying the newborn daughters alive.)
And He dislikes you to be talkative and too inquisitive and to waste your
belongings."
 It also implies that we should take extreme care of the sentiments,
habits, temperament and likes and dislikes of mothers. We should not even
imagine being rude and disobedient to her. By serving and obeying our
mothers we can be sure of earning the favor of Almighty Allah.
Acknowledging the great favour of the parents is central to our success in
being right with them, as they are the cause of our existence. It will enable
us to see ihsan towards the parents as a sign of a healthy, natural
disposition.

Unfortunately, sometimes this disposition gets distorted and people start

viewing their own existence with resentment. Consequently, they blame
their parents for bringing them into this world or that they may not be living
at the ease and joy they think they deserve. Human beings' existence is due
to Allah and to Him alone, for He wills who will be one's parents, where
one will be born, the time of birth and what sustenance will he receive. Our
parents have done us a great favour, our Creator has told us not to even
show them signs of discontent if they did something we did not like or were
wrong about anything. But to pay back their favour by being loving, kind
and dutiful to them is the absolute minimum that all us have to do.

So let us Muslims not adapt the attitudes of the popular culture in

which we find ourselves, where mothers are nothing more than serving girls
and fathers nothing more than errand boys. We must share with our children
what Allah and His Messenger, (S.A.W) have said about the rights of
parents, and most importantly, we must teach them by setting the best
example; by treating our parents with the love, respect, honor and
tenderness they deserve.

Children imitate what they see, by us being good to our parents, we

can hope that our children imitate what they see, by us being good to our
parents; we can hope that our children will in turn be good to us.
 LECTURE # 16

TOPIC: FORGIVENESS

Definition of Forgiveness

 To free or pardon (someone) from penalty

 To free from the obligation of (a debt, payment, etc.).

Pardon and Forgiveness

Once at the time of Asr (Middle prayer) in a speech to the people the
Messenger of Allah said: "Adam's sons have been created of different
types. There are some who get angry late and very soon return to normal.
Some people become wrathful soon and soon they return to normal, and
some people become angry late and are also late in returning to normal, that
is the return to normalcy is according to the speed of getting angry.

Be careful. Some people get angry soon and they return to normal
late. Listen, the best people among these are those who get angry late and
immediately repent, and the worst among these are those who get angry
soon, but are very late in coming to normal.

Listen, among these there are some who repay the loan in a better
way, and also demand in a good way. Some people are lazy in repaying,
but good in demanding. Some demand in a bad way and repay in a good

1
way, i.e. they have one good quality and one bad quality. Some people
prove to be bad in demanding and in repaying too.

Listen carefully, the best among these are those who are good in
demanding and also good in repaying, and the worst are those who are bad
in both the things. Keep in mind; anger becomes a spark in the heart of
Adam's son. Do you not see that at the time of anger a man's eyes become
red, and his nostrils become enlarged. If any one feels these signs in him,
he should be glued to the earth." (Tirmizi)

That is, he should sit in his place, he should not move so that the
matter may not get worsened. Because the flames of anger and wrath burn
all matters. Intelligence and consciousness disappear from it, and man is
imprisoned in the magic of passions. Then these affairs do not improve.

The above-quoted Hadith explains the kinds of men and their

achievements and value in greatness and morality. Wherever necessary, a
faithful bends him. An angry man indulges into various kinds of
foolishness. Sometimes he abuses the door if it does not open immediately
for him. In his anger he breaks whatever machine or its part may be in his
hand, and abuses the animal that is not brought under control.

A man's sheet was flown away by the wind and he cursed it. Allah's
Messenger said: "Do not curse it, because it is bound by the commands of
God and it is under His control. He who curses a thing which did not
deserve it then the curse returns on him." (Tirmizi)

There are many evils of anger, and their results are, more devastating.
It is therefore said that to keep the self in control at the time of anger is the
proof of the praiseworthy of control and the noble strength of toleration.

Ibn Masood has narrated that Allah's Messenger had asked: "Whom
do you call a strong?" People replied: "One who is not knocked down by
anybody is called a strong among us." He said: "No, the stong is one who
controls his self in his anger." (Muslim)

One man requested the Prophet: "Give me some advice, but not such
a lengthy one that I may forget." The Prophet said: "Do not be angry."
(Malik). What reply could be better and shorter than this one?

2
 Allah's Messenger always gave importance to the temperament and
the environment of the individual and groups in giving them instructions
and training. He used to lengthen or shorten his speech according to the
demands of the occasion.

The efforts which were made to remove the jahiliya (pre-Islamic

period of ignorance) had two foundations: One was ignorance against
learning and the second against tolerance. The first ignorance he removed
with the help of knowledge, understanding, sermons and advice, while the
second was remove with the help of suppressing the rebellious desires and
preventing mischief, etc. The Arabs of the pre-Islamic days were proud of
their ignorance and wickedness.

As an Arab Poet of the time says: "Beware! None should show any
ignorance and wickedness before us, else we would prove to be more
ignorant and wicked than all!"

When Islam came, it removed this intensity of feeling and

emotionalism, and introduced the practice of pardon and forgiveness in the
society. If one could not pardon, then one was given the command to act
justly. This objective could be achieved only when anger and wrath could
be kept under the control of the intellect.

There are a number of sayings in which the Prophet has given

directions to the Arabs leading them to this ideal, so much so that the
manifestations of tyranny, aggression, anger and wrath have been declared
out of the circle of Islam. The things which unite a group and do not allow
it to be disturbed, abused etc., has been declared to be the agent which
breaks this unity:

The Prophet said: "Abusing by a Muslim is wickedness, and his

quarrelling and fighting is infidelity." (Bukhari)

He also said: "When two Muslims meet, a curtain from Allah is hung
between them. When one of the two says obscene things to the other he
tears this curtain of Allah." (Bukhari)

One Arab came to the Prophet to learn the teachings of Islam. Before
this he had neither seen the Prophet nor did he know about his message.
His name was Jabir bin Salim. He narrates: "I saw a man whose opinions

3
are being copied by the people. If he says anything, people convey it to
others.

I asked them who this man was. They said that he is Allah's
Messenger. I said to him: 'On you be peace (Alaik-as-Salam) O Messenger
of Allah!' He said: 'do not salute like this. This is the salute of the dead; but
say Peace be on you (As-Salamu Alaik)'."

That Arab says: "I asked: 'Are you Allah's Messenger?' He replied: 'I
am the messenger of that Being whom you call in adversities, and he
removes your adversities, and if famine catches you and you call Him, He
grows grass for you; and if you lose your mount in the arid ground, then
you call Him and He causes your mount to be returned to you. "He says
that I told him: "Advise me." The Prophet said: "Do not abuse anybody."
Accordingly, thereafter I did not abuse any free man, slave, camel, and
goat. Then he said: 'do not consider any virtue as mean, even if it is your
brother's talking to you with a smile. This is also a virtuous act.' Then he
said: 'if somebody reproaches you and makes you feel ashamed on any of
your defects, do not make him feel ashamed on any of his defects, because
this act of his will prove troublesome for him." (Abu Dawud)

MUHAMMAD’S (S.A.W) FORGIVENESS

This Section Allows you to have A glimpse Of The Prophet's (Peace
Be Upon Him) Characters and Features

Another great quality of Muhammad was that he never took revenge on

anyone for personal reasons and always forgave even his staunch enemies
A'isha said that God's Messenger never took revenge on his own behalf
on anyone She also said that God's Messenger was not unseemly or
obscene in his speech, nor was he loud-voiced in the streets, nor did he
return evil for evil, but he would forgive and pardon The people of the
Quraish rebuked him, taunted and mocked at him, beat him and abused
him They tried to kill him and when he escaped to Medina, they waged
many wars against him yet when he entered Makkah victorious with an
army of 10,000, he did not take revenge on anyone He forgave all Even
his deadliest enemy Abu Sufyan, who fought so many battles, was
forgiven, and anyone who stayed in his house was also forgiven

4
 The leaders of T'aif, who engaged scoundrels to throw stones at him
when he visited that town in order to invite them to Islam, were also
forgiven Abdullah bin Obey, leader of the hypocrites of Medina, was
forgiven Muhammad offered his funeral prayer and prayed to God for
his forgiveness The Qur'an mentions this incident in these words: "And
never (O Muhammad) pray for one of them who dies, nor stand by his
grave Lo! They disbelieve in God and His Messenger, and they died
while they were evil doers" Abdullah bin Obey worked all his life against
Muhammad and Islam and left no stone unturned in bringing him into
disrepute and in trying to defeat his mission He withdrew his 300
supporters in the battle of Uhud and almost broke the backbone of the
Muslim He had engaged in intrigues and acts of hostility against the
Prophet of Islam and the Muslims It was he who raised the incident Of
if k through his allies to discredit God's Messenger by spreading scandal
about his wife, A'isha

"Lo! They who spread the slander are a gang among you Deem it not a
bad thing for you; nay, it is good for you Unto every man of them will be
paid that which he has earned of the sin; and as for him among them who
had the greater share therein, his will be an awful doom" [Qur’an 24:11]

"An Abyssinian slave, who killed Hamza, Muhammad's uncle, in the

battle of Uhud, and after the victory of Makkah embraced Islam and came
to him, was forgiven The wife of Abu Sufyan had cut the chest of Hamza
and torn his liver and heart into pieces in the battle of Uhud She quietly
came to the Prophet and accepted Islam He recognized her but did not
say anything She was so impressed by his magnanimity and stature that
she said, "O God's Messenger, no tent was more deserted in my eyes than
yours; but today no tent is more lovely in my eyes than yours"

Ikrama, son of Abu Jahl, was a great enemy of God's Messenger and
Islam He ran away after the victory of Makkah and went to Yemen His
wife embraced Islam and brought him to the Messenger of God
Muhammad was pleased to see him and greeted him with the words: "O
emigrant rider, welcome" Sufwan bin Urnaya, one of the chiefs of
Makkah, was also a great enemy of Muhammad and Islam He sent
Umair Ibn Wahab, with a promise of reward, to kill Muhammad When
Makkah was conquered, he ran away to Jeddah and hoped to go to Yemen
by sea Umair Ibn Wahab came to Muhammad and said, "O God's
Messenger! Sufwan Ibn Umayya is a chief of his tribe He has run away

5
 from fear and will throw himself into the sea" He was given protection
When he came back, he requested Muhammad to give him two months
to think He was given four months and then he became a Muslim by his
own will

Habir Ibn al-Aswad was another vicious enemy of Muhammad and

of Islam He had inflicted a grievous injury to Zainab, daughter of the
Holy Prophet She was pregnant and was emigrating to Medina The
polytheists of Makkah obstructed her and Habbar bin al-Aswad
intentionally threw her down from the camel She was badly hurt and had
a miscarriage He had committed many other crimes as well He wanted to
run away to Persia but then he came to Muhammad, who forgave him

He was all for forgiveness and no amount of crime or aggression

against him was too great to be forgiven by him He was the complete
example of forgiveness and kindness, as mentioned in the following verse
of the Qur'an:

"Keep to forgiveness (O Muhammad), and enjoin kindness, and

turn away from the ignorant" [Qur’an 7:199]

He always repelled evil with the good of forgiveness and kind

behavior, for, in his view, an antidote was better than poison He believed
and practiced the precept that love could foil hatred and aggression could
be won over by forgiveness He overcame the ignorance of the people with
the knowledge of Islam, and the folly and evil of the people with his kind
and forgiving treatment With his forgiveness, he freed people from the
bondage of sin and crime, and also made them great friends of Islam He
was exact image of the following verse of the Qur'an:

"Good and evil are not alike Repel evil with what is better Then he,
between whom and you there was hatred, will become as though he was a
bosom friend" [Qur’an 41:34]

6
Islamiat

B.Com (Annual) Part-I Paper-VIII Maximum Marks: 60 (Pass Marks: 24) Duration of Examination: 2 hrs

(Taken from HEC Curriculum for Commerce)

1. BASIC TERMS AND CONCEPTS

 Subjective study of the Holy Quran and Hadith
 Tawheed (Oneness of Allah).
 Prophethood.
 The Day of Judgment.
2. Ibadaat (Worships)
 Salat or Namaz
 Zakat
 Saum (Fasting)
 Hajj
3. Amar Bil Maroof and Nahi anil Munkir (commands and Prohibition)
 Importance of Preaching
 How to Preach
4. Unity of Ummah
5. Kasb-i- Halal (lawful Earning)
6. Fundamental Human Rights.
 Right to Property
 Right to Protect One’s Honnour.
 Right to Life
 Right to Faith
 Right to Equality
 Right to Economic Security
 Right to Merit
 Right to Justice
7. Rights of Women
8. Relation with the Non-Muslims
9. Khutba Hujjat –ulk-Wida (Farewell Address)
10. The Life of the Holy Prophet (P.B.U.H.)
 Birth of the Holy Prophet.
 Life before Prophethood.
 Prophethood.
 Preaching and Difficulties.
 The Hijrah (Migration to Al-Madinah).
 Brotherhood and Treaty of Al-Madinah.
 Mesaq-e-Madinah.
 Ghazwat-i-Nabvi (Holy Wars).
 Ghazwah-i- Badar.
  Ghazwah-i-Uhad.
 Ghazwah-i-Ahzab. (Ghazwah-i-Khandiq)
 Sulah Hadaibiyah and Bait –e- Ridwan.
 Ghazwah-i-Khyber.
 Ghazwah- Mutah.
 Conquest of Makkah –al-Mukramah.
 Ghazwah-i- Hunain.
 Ghazwah-i- Tabook.
11. Hajjat-ul-Wida
12. Death of the Holy Prophet
13. Islamic Civilization
14. Influence of Islamic Civilization on the Subcontinent
 Definition of Civilization
 Civilization of the Subcontinent before Islam
 Element of Islamic Civilization
 Influences of Indian Civilization
I. Social changes
II. Moral Influence
III. Political Consequences
IV. Effect on Family Life
15. International Influence of Islamic Civilization.
 Islam and Scientific Knowledge
 Influence of Human thought
 Social and Humanistic Effects
 Clash of Contemporary Civilization

BOOKS RECOMMENDED (Latest Editions)

1) Abdul Qayyum Natiq, Sirat-e-Mustaqeem (English)
2) Abdul Qayyum Natq, Sirat-e-Mustaqeem (Urdu)
3) Dr. Nasiruddin, Islamiat (Urdu) Ghanzfar Academy Pakistan.
4) Dr. M. Khalil, Tadrees-e-Islmiat, Jadeed Educational Services, Lahore.
5) AIOU, Islamiat, Jadeed Book Depo, Lahore.
OR
1.4 Ethical Behaviour (in lieu of Islamic Studies for Non-Muslim (Students).
1. Meaning and Scope of Ethics, Relation of Ethics with:
 Religion
 Science
 Law
2. Historical Development of Morality:
 Instinctive Moral Life
 Customary Morality
 Reflective Morality
 3. Moral Theories:
 Hedonism (Mill)
 Intuitionism (Butler)
 Kant’s Moral Theory
4. Moral Ethics and Society:
 Freedom and Responsibility
 Tolerance
 Justice
 Punishment (Theories of Punishment)
5. Moral Teachings of Major Religions:
 Judaism
 Christianity
 Islam
6. Professional Ethics:
 Medical Ethics
 Ethics of Students
 Ethics of Teachers
 Business
7. Islam and Minorities
BOOKS RECOMMENDED (Latest Editions)
1) William Lillie, An Introduction to Ethics, London Methuen & Co, 1957
2) Titus H H, Ethics in Theory and Practice, NY, Thomas Y Crowel, 1950
3) Hill Thomas, Ethics in Theory and Practice, NY, Thomas Y Crowel, 1950
4) Ameer Ali S, The Ethics of Islam, Culcutta, Noor Library Publisher, 1951
5) Donaldson D M, Studies in Muslim Ethics, London 1953
6) Sayeed SMA (Tr.), Ta’aruf-e-Akhlaqiat, Karachi, BCC&T, Karachi University,
1984