IMPORTANCE OF THE HOLY QUR’AN.

i. The Holy Qur’an serves as a source of guidance for mankind.

ii. It serves as a manual of worship and living.

iii. it is a source of Shari’ah Law.

iv. It is a source of authentic history.

PRESERVATION OF THE HOLY QUR’AN.

Preservation means to protect, safeguard or to keep something safe from being lost, damaged

or contaminated for future use.

Allah (S.W.T.) promised that He would protect His final words from loss, falsehood or

interpolation (change). Q.15:9, Surah al-Hijr.

The Holy Qur’an is divinely preserved or protected from any alteration or change. Q.41:42,

Surah Fussilat.

The Holy Qur’an was sent to the whole of mankind until the end of the world. That is the reason

for its special preservation or protection so as to make it available to all generations of men until

the last day of the world. Prophet Muhammad (S.A.W.) was the last prophet sent to the whole

world and he is the seal of the prophets. Q.34:28, Sura Saba’a.

After receiving revelation, the prophet (S.A.W.) memorizes the verses at once under the

guidance and instruction of Angel Jibri l. Q.75:16-17, Surah al-Qiyama.

It was reported by Fatima that “During the last ten nights of Ramadan, Angel Jibril descends to

him to ensure that he had not forgotten anything from the Qur’an in every year until during his

last days”. That the Angel descends to him twice. Related by Bukhari.

PRESERVATION OF THE HOLY QUR’AN BY THE PROPHET (S.A.W.).

 The prophet (S.A.W.) adopted memorization (Hifz) in preserving the verses of the Holy Qur’an.

 The prophet (S.A.W.) recites and teaches all the verses revealed and memorized by him to his

companions. The Arabs who possessed the quality of retentive memory.

 The companions learnt, memorized and recited the verses both in public and in private prayers.

 The prophet (S.A.W.) in his wordings and practice encouraged the practice of memorization of

the verses of the Holy Qur’an.

It was reported by Uthman bin Affan that the prophet (S.A.W.) said;

“The best among Muslims are those who learnt the Qur’an and teach it”. Related by Bukhari.

“HIFZ” is the Arabic word for memorization, that is to learn the verses by heart and commit it to

memory.

RENOWNED MEMORIZERS OF THE VERSES OF THE QUR’AN.

1. The four rightly guided caliphs.

2. Zayd bin Thabit. (R.A.).

3. Abdullah bin Mas’ud. (R.A.).

4. Abu Hurairah. (R.A.).

5. Mua’dh bin Jabal. (R.A.).

6. Aisha bint Abubakr (R.A.).

7. Hafsat bint Umar (R.A.).

8. Ummu Salma bint Abu Ummayyah bin al-Mughira (R.A.).

 The prophet (S.A.W.) adopted recording in preserving the Holy Qur’an.

 The prophet (S.A.W.) encouraged the companions who could read and write to help in the

writing and recording of the verses on various items such as leather, leaves, bark of trees, palm

leaves, stone, animal bones e.t.c. since there were no papers in Arabia during that time.
 Zayd bin Thabit was the prophet’s scribe (secretary) and Zubayr bin Awwam, Ubayy bin Ka’ab,

Ali bin Abi Talib and Uthman bin Affan. Khalid bin Walid and Mu’awwiyyah bin Abi Sufyan

participated actively in the write up.

 The prophet (S.A.W.) dictated the verses to the companions immediately after its revelation and

he commits them to memory.

 After the death of the prophet (S.A.W.), the materials containing the written verses were

gathered and tied together and kept in the house of the prophet (S.A.W.) under the custody of

Hafsat, his wife to ensure its safety and were passed from the first caliph to the next.

 The Holy Qur’an was not compiled in a single book during the lifetime of the prophet (S.A.W.)

because of;

i. The prophet (S.A.W.) had memorized the verses and was constantly teaching it.

ii. The verses were revealed in piecemeal or gradually based on circumstances.

iii. Some verses were partly revealed in Makkah and were completed in Madinah.

WEEK TWO.

HADITH (TRADITION) AND SUNNAH (PRACTICE).

 Hadith is translated as “Tradition”.

 Hadith is the record of the sayings of prophet Muhammad (S.A.W.), his deeds and his reactios to

others’ actions and sayings.

 Sunnah is the practice or habit of prophet Muhammad (S.A.W.) or actions he was in the habit of

doing or his way of doing things or exemplary conducts.

Examples of Hadith.

 Hadith no.34 – Hadith on correction of evil deeds.

It was reported by Abu Sa’eed al-Khudri that the messenger of Allah (p.b.u.h.) said;
 “Whoever of you sees an evil action, let him correct it with his hands and if he is not

able to do so, then with his tongue, and if he is not able to do that then with his heart

and that is the weakest form of faith. Related by Muslim.

 Hadith no.5 – Hadith on innovation.

From Aisha (R.A.) who said; the messenger of Allah (p.b.u.h.) said;

“Whoever introduces into this our affair of ours (Islam) something that does not belong

to it will have it rejected”. Related by Bukhari and Muslim.

Sunnah relates to the moral conducts or behaviours of the prophet (S.A.W.). examples;

From Anas bin Malik;

“The prophet (p.b.u.h.) would pass children and wish them peace”. from Mu’awwiyyah

bin al-Hakam;

“I never saw a teacher either before or after him who taught better than the prophet

(p.b.u.h.), by God he never looked severe, chastised or reviled”.

RELATIONSHIP BETWEEN HADITH AND SUNNAH.

Differences between Hadith and Sunnah.

Hadith and Sunnah have been used interchangeably but have slight differences.

a. Hadith is the record of what the prophet (S.A.W.) said, did or approved of others’ actions or

deeds. Sunnah contains a rule of behaviour or moral conduct or way of life of the prophet

(S.A.W.).

b. Hadith is wide. It covers rulings on every topic future, history or past events but Sunnah is

limited to the prophet’s habits or practices. All Sunnah are Hadith but not all Hadith are Sunnah.

Similarities between Hadith and Sunnah.

 I. Hadith and Sunnah are used interchangeably because they are directly or indirectly related to

the behaviours of the prophet (S.A.W.)

II. Both Hadith and Sunnah are considered as the secondary source of Islamic Law.

III. Hadith and Sunnah cover the same ground because both are applicable to the prophet (S.A.W.).

IMPORTANCE OF HADITH AND SUNNAH.

1. Hadith serves as a secondary source of Shari’ah (Islamic Law).

2. It provides explanation on the Holy Qur’an. E.g. on how to perform prayer, fasting, zakat e.t.c.

3. Hadith provides a set of moral standards and moral guidance. E.g. Q.33:21, Surah Ahzab.

4. Hadith is a source of historical information as to what happened before and during the early

days of Islam.

5. Hadith supplements the Holy Qur’an as a source of Islamic Law.

6. Tafsir – commentators and writers make great use of Hadith by incorporating relevant Hadith

into their commentaries.

TYPES OF HADITH.

1) Hadith Qudsy (sacred Hadith).

2) Hadith Nabawi (prophetic Hadith).

Hadith qudsy;

Hadith Qudsy is sacred or holy Hadith. It is the direct revealed words of Allah (S.W.T.) conveyed

to people through the prophet (S.A.W.).

Examples of Hadith Qudsy.

I. Hadith on Allah’s mercy.

Arabic text

Translation:

On the authority of Abu Hurayrah, may Allah (S.W.T.) be pleased with him said that the prophet (S.A.W.)

said; “Allah, the Exalted in might and Ever-Majestic said”;

‘My mercy has surpassed my anger. Related by Muslim.

II. Arabic text:

Translation

On the authority Abu Hurayrah, may Allah be pleased with him narrated that he messenger

of Allah (p.b..u.h.) said;

“Allah said;”

‘All the deeds of son of Adam are for himself except fasting which is for ME and I reward for

it (as much as I wish).’ Related by Bukari and Muslim.

a. Hadith Nabawi is translated as prophetic Hadith. It is the direct wording of the prophet (S.A.W.)

related by the companions of the prophet (S.A.W.). example;

Arabic text:

Translation:

On the authority of Aisha (RA) who narrated that the messenger of Allah (p.b.u.h.) said;

“He who innovates something that is not present in this matter of ours (Islam) will have it rejected.”
 In another narration; “He who does an act which our matter (Islam) is not in agreement with will

have it rejected.” Related by al-Bukhari and Muslim.

Differences between Hadith Qudsy and Hadith Nabawi.

1. In Hadit Qudsy, the chain of transmission ends with Allah (S.W.T.) while the chain of

transmission with the Hadith Nabawi ends with the prophet (S.A.W.).

2. Hadith Qudsy was revealed to the prophet through dreams or inspiration but Nabawi Hadith

is the direct words or actions of the prophet (S.A.W.).

3. Hadith Qudsy are fewer in number than Hadith Nabawi while Hadith Nabawi are many in

number.

Differences between Qur’an and Hadith.

1. Words of the Holy Qur’an are from Allah (S.W.T.) but Hadith contains the words of the prophet

(S.A.W.).

2. The Holy Qur’an is recited during salat but Hadith is not recited during salat.

3. The Holy Qur’an is the primary source of Shari’ah whereas Hadith is the secondary source.

4. The Holy Qur’an contains only the outline of Islamic teachings while Hadith explains the Qur’an

in detail.

5. It is only a pure person that is allowed to touch the Qur’an while this is not so with Hadith.

WEEK 3.

ARABIA BEFORE ISLAM.

 A peninsula is an area of land which is largely surrounded by water.

  The Arabian Peninsula is borders by the Persian Gulf to the East and the Red Sea (Egypt) to the

West.

 It is about 1,200,000 square meters in area.

 Its climate is hot and arid (desert) with scanty rainfall.

 It consists of Saudi Arabia, Yemen, Oman, Bahrain, Qatar and the U.A.E. (United Arab Emirates).

 It is bordered by Iraq, Iran, Egypt and Syria.

 The Arabian Peninsula is originally the territory of the Arabs.

 The Arabs during “Jahiliyyah” period were divided into two the southern and the northern

Arabs.

Southern Arabs.

They lived in towns and cities and they engaged in trade and cultivation.

Northern Arabs.

They wandered from one place to another in search of pasture for their livestock such as

camels, horses, sheep and goats.

THE ARABS BEFORE ISLAM.

 The way of life of the Arabs before the coming of Islam is known as “Jahiliyyah” period.

 “Jahiliyyah” literally means “Period of Ignorance”. Technically, it is the absence of Religious

Guidance or Revelation to guide the society.

SOCIAL LIFE OF THE ARABS.

 No Ideal morals or discipline among the society.

 Examples are ill-treatment of women and girls such as murder of female child, denial of Right to

Inheritance, unrestricted divorce and adultery.

 Others were gambling, alcoholism, backbiting and corruption were common.

 Inter-Tribal vendettas and frequent warfare was common.

POLITICAL LIFE.

 Before the advent of Islam the Arabs were divided into tribes and clans.

 There was no organized or established political system. Each tribe or clan was headed by a

“Sheikh” or “Sa’id” who was being advised by a council of elders called “Majlis”.

 During this period, the spirit of Unity and Brotherhood was lacking amongst the Arabs.

RELIGIOUS LIFE.

 Polytheism; polytheism is the practice of worshipping more than one god or gods. The

Arabs were predominantly pagan or polytheists who worshipped many idols.

 Every family, tribe and city had its own idols. About 360 were kept in the Ka’abah and

Arabs came from different parts of the Peninsula to worship them.

 The main gods were or goddesses were Hubal, Lat, Manat and Uzza.

 Some Arabs worshipped rivers, stones, trees, fire, sun and other heavenly bodies

(Animism).

 Judaism and Christianity were among the religions in Arabia but the two religions

became corrupt and misinterpreted. These religions had little influence among the Arabs.

 There were some Arabs who sought for spiritual enlightenment. Among these were

Waraqah bin Nawfal, Uthman bin Hurwan, Ziyad bin Amr and Abu Anas.

 The pre-Islamic Arabs also engaged in the practice of consulting soothsayers and divining

arrows.

ECONOMIC LIFE.

 Economically, the conditions of the Arabs during “Jahiliyyah” period was unsatisfactory.
 The Arabian Peninsula’s climate was hot and dry (desert) which was not favourable for

Agriculture.

 There were no mineral resources so the majority of Arabs earned their livelihood

through animal husbandry.

 The camels prayed a vital role in the Arab economic life because it served as the ship

or vehicle of the desert.

 Agriculture was practiced at the oases and the chief crop was the date palm. Goats,

sheep and other animals were reared for meat, milk, cheese e.t.c. for sustenance.

 Slavery was an economic occupation of the Arabs.

 The economically buoyant Arabs carried on in land and foreign trades.

 Makkah was a great commercial centre due to its location as a city where other Arabs

from across the Peninsula came to worship their gods and goddesses.

 Riba (Usury) or interest was an important characteristic of the financial and economic

system. Money was borrowed and lent at high interest rates thereby causing debt and

hardship.

 the Jahiliyyah Arabs also engaged in other negative business practices such as gambling,

cheating speculations and hoarding.

 It is also important to note that not all the practices of the pre-Islamic Arabs was bad.

Some were good.

 Among the good practices of the Arabs were:

 Hospitality; The Arabs were known for their hospitality to both friends and

strangers.

 Courage; They were a very brave people and valued the quality of endurance.
  Intellectual Attainment; They possessed a high degree of retentive memory and

were famous for works of literature.

 Fulfilment of promises; The Arabs were a honourable people and were known to

keep their promises no matter what.

 The Jahiliyyah Arabs organized annual Literary and Intellectual competitions at places

sush as Makkah, Ukaz, and Dhul Majaz.

 Among the greatest and famous poets of the pre-Islamic period were Qays, Jasses,

Muhalil and Antarah.

REFORMS INTRODUCED BY ISLAM ON JAHILIYYAH PRACTICES.

 Jahiliyyah period ended with the mission of the holy prophet Muhammad (S.A.W.).

 The coming of Islam into Arabia through prophet Muhammad (S,A.W.) brought reform on

the Arab’s bad practices during Jahiliyyah.

1. Religious Reforms.

Polytheism; Arabs who accepted Islam practiced monotheism as against polytheism. Belief in

Allah (S.W.T.) the only One God replaced the worship of idols, man and objects.

The Kalimatush-Shahadah brought unity of belief and brotherhood among the Muslim Arabs

as against clans and tribes.

2. Social Reforms.

 Islam stopped all forms of social vices

 Inhuman treatment of women by prohibiting the burial of female daughters alive and

denying females from inheritance.

  Islam raised the status of women by giving them the right of inheritance, dowry and

rights in marriage union.

 Islam prohibited corruption, alcoholism, adultery and gambling.

3. Tribal and Racial Reforms.

 Islam prohibited Inter-Tribal vendettas and tribalism.

 The prophet (S.A.W.) prohibited tribalism by his saying:

i. “Any person who is tribalistic, supports the cause of tribalism and dies in Inter-

Tribal warfare is not one of us (A Muslim)”.

ii. “there is no superiority of an Arab over a non-Arab and there is no superiority of

a non-Arab over an Arab”.

iii. There is no preference in being red, black or white, greatness and nobility in your

being and fearing and having good conduct”.

iv. “obey whoever is in authority over you even if he is an African slave”.

v. “you are all from Adam and Adam was created from clay”.

4. POLITICAL REFORMS.

 Islam replaced Injustice with Justice (al-Adl) and prohibited cheating and

maltreatment of orphans.

 It also brought unity and brotherhood amongst the divided clans and tribes for

instance Bilal, an African ex-slave from Abyssinia and Salman the Persian both

non-Arabs were companions of the prophet (S.A.W.) as was considered as equal

members of the Muslim ummah.

5. ECONOMIC REFORMS.

 Islam prohibits the practice of Riba (Usury) on borrowing and introduced:

 i. Market control and inspection to prevent cheating, fraud, hoarding and inflation

of prices and goods in markets.

ii. Islam established zakat institutions where zakat (welfare tax) and sadaqah (charity)

was imposed on rich people to take care of the weak and poor by the rich. This

helps in:

 In the circulation of wealth among people not only among the rich and

it also helps in

 Preventing people from accumulating debt due to the high rate of

compound interest.

6. CULTURAL REFORMS.

 Islam allows Arabs who accepted their customs or cultures which are not contrary

to Islamic teachings.

 Institutions of zakat (welfare tax) and sadaqah (voluntary charity) is still being

observed by Muslim community.

 The spirit of unity and brotherhood among the Muslim community is in practice

through prayers, hajj, fasting e.t.c.

Modern practices that are similar to the Jahiliyyah practices.

 Influence of Western culture and traditional customs have proved to be stronger

than Islamic principles. This made some Muslim countries to neglect the practice

of Islamic principles in line with Islamic reforms.

 Wide spread of social vices such as prostitution, alcoholism and exposure to

cinema, video, films and pornography which promotes all forms of vices.
  Widespread social Injustices especially among women e.g. denial of the right of

the girl child to education, indecent dressing by girls, rape and domestic violence.

 Widespread economic injustices in offices, markets e.t.c. Many Muslims engaged

in Riba (Usury), fraud, neglecting the poor, needy and orphans.

 Widespread social insecurity at home, on the streets and on the highway like

armed robbery, rituals, kidnapping, murder and rape.

 These negative practices of modern times are described as “Neo-Jahiliyyah”

practices.

 These practices can be cured by returning to the guidance and blessings of Islam.

IMPORTANCE OF THE REFORMS CARRIED OUT BY ISLAM ON THE MODERN

SOCIETY.

 Reforms on Tribalism and Racism encourage people of all races and background

to embrace Islam.

 Problem of Racism and Tribalism, adultery, and alcoholism is less in Muslim

communities compared to non-Muslim societies.

 Modesty and chastity of women are highly observed through the use of hijab.

 Muslim women are given their Islamic Rights of Inheritance, marriage and divorce

through application of Islamic law by Islamic courts.

WEEK 4.

KALIMATUSH – SHAHADAH (DECLARATION OR AFFIRMATION OF FAITH).

 Recitation of this statement is the bedrock or foundation of Islam and the main

qualification in making a convert to become a Muslim. (Hadith no.3 of the 40th Hadith).

 The declaration i.e. “Kalimatush – Shahadah” is in two parts:

 i. Confirming the Oneness of Allah (S,W.T.).

ii. Testifying to His servant and messenger [the holy prophet Muhammad )S.A.W.)].

The statement is expressed in the following words:

Arabic Text.

Transliteration.

“Ash-hadu alla ilaha illallahu wahdahu la sharika lahu”

Translation.

“I testify that there is no god beside Allah (S.W.T.) [God], He is One, He has no partner”.

Arabic Text.

Transliteration.

“Wa ash-hadu anna Muhammadan abduhu wa rasuluhu”.

Translation.

“And I testify that Muhammad (S.A.W.) is the servant and messenger of Allah (S.W.T.)”.

 The first part of the declaration (Kalimatush-Shahadah) is the establishment of the unity

of Allah (S.W.T.) as contained in Q.112:1-4, Q.2:163,235, Q.18:10, Q.2:255. Surahs Isra’il,

Ikhlas and Baqarah.

 The statement serves as a ticket to paradise for those who believe in it and act on it

sincerely.
 The first part is a proof of “Tawhid” (Islamic Monotheism), that is the Oneness of Allah

(S.W.T.) without an intermediary. The following verses attest to this:

 Q.17:42-43, surah Isra’il.

 Q.21:22, surah Anbiyaah.

 Q.23:91, surah Muminun.

 The second part of the Kalimatush-Shahadah:

 It establishes that Muhammad (S.A.W.) is both the servant and messenger of Allah

(S.W.T.).

 Muhammad (S.A.W.) is not a divine being or son of God but His servant.

 He was like any other human being. He only submitted to serve Allah (S.W.T.).

 This is confirmed in Q.18:10 where Allah (S.W.T.) commanded the prophet

Muhammad (S.A.W.) as follows:

“Say: I am but a man as yourselves. Inspiration has been sent to me

that God is One God. Whoever expects to meet his Lord, let him work

with righteousness, he should not associate any partner with Allah

(S.W.T.) [God] in the worship of his Lord”.

 The second part emphasizes on the prophet (S.A.W.) as “Abduhu” (Servant) and “Rasulu”

(Messenger) sent by Allah (S.W.T.) to guide mankind. The following verses attest to this:

 Q.48:29, surah al-Fath.

 Q.33:40, surah al-Ahzab.

SIGNIFICANCE OF THE KALIMATUSH-SHAHADAH.

 The statement emphasizes on pure Islamic monotheism and the rejection of any god.

The following verses attest to this:

 Q.2:163, surah Baqarah.

 Q.112:1-4, surah Ikhlas.

 It explains the Oneness or Unity of Allah (S.W.T.) and proof of His existence.

 The statement explains the real nature of God.

 The “Kalimatush-Shahadah” is a ticket into paradise for people who sincerely believe in it

and act according to it.

 A new convert who wishes to accept Islam has to proclaim and stand by the statement.

 The holy prophet (S.A.W.) enjoins Muslims to say the “Kalimatush-Shahadah” on their

deathbeds or it should be a dying Muslim’s last words or statement in life. Parents are

always encouraged to always teach their children as the first statement to be

pronounced.

 The second part of the “Kalimatush-Shahadah” explains the prophet’s status as being a

servant, a human being and a messenger of Allah (S.W.T.) but not a divine or semi-divine

being.

 It explains Muhammad (S.A.W.) as a divine messenger with the authority to convey and

explain the final message of Allah (S.W.T.).

 The statement proves that prophet Muhammad (S.A.W.) is the seal of all the prophets of

Allah (S.W.T.).

 The statement enables us to identify our creator.

 Allah (S.W.T.) benefits whoever says and abides by the meaning of the statement in life

by rejecting or associating partners with Allah (S.W.T.).

 THE UNIVERSALITY OF MUHAMMAD’S (S.A.W.) PROPHETHOOD.

 Prophet Muhammad (S.A.W.) was sent to the whole of the world.

 His message is universal and is meant for all races, colours, languages and Nations. The

following verses attest to this:

 Q.7:158, surah al-Araaf.

 Q.21:107, surah Anbiyaah.

But other prophets were sent to only particular Nations or people. For example:

THE FINALITY OF PROPHET MUHAMMAD’S (S.A.W.) PROPHETHOOD.

 Prophet Muhammad (S.A.W.) is the final and seal of the series of all the prophets of

Allah (S.W.T.). there would be no other prophets after him. Q.33:40, surah al-Ahzab

confirms this.

 The prophet (S.A.W.) also affirms his finality during his farewell speech by saying:

“I have perfected your religion for you and have chosen Islam for you as your

religion”.

 After prophet Muhammad (S.A.W.), any person who claims to be a prophet of Allah

(S.W.T.) is making a false claim and should be rejected.

LESSONS DERIVED FROM STATEMENT OF THE DECLARATION OF FAITH (KALIMATUSH-

SHAHADAH).

 It teaches us “Tawhid” i.e. the Oneness and Unity of Allah (S.W.T.).

 It is the foundation of being a Muslim.

 It teaches that Allah (S.W.T.) benefits people who sincerely believe and act by the

statement.

 It is a gateway into paradise if it is a Muslim’s last words on his deathbed.

The second part teaches that:

 Prophet Muhammad (S.A.W.) is not a divine or supreme being but an ordinary man like

others.

 It teaches that prophet Muhammad (S.A.W.) unlike other prophets is a universal prophet

and the seal of all the prophets of Allah (S.W.T.). his message is universal.

WEEK 5.

COMPILATION OF THE HOLY QUR’AN.

 During the life of the holy prophet Muhammad (S.A.W.), the verses of the holy

Qur’an were memorized as they were revealed and scribes wrote down the verses

on different materials such as leather, animal skin, stone, leaves and bones.

 After the death of the prophet (S.A.W.) during the reign of caliph Abu Bakr (R.A.) in

the battle of “Yarmuk” against the leader of Yamamah in 11AH/633CE, many

memorizers of the verses of the Qur’an were killed.

 Umar bin al-Khattab (R.A.) became worried and appealed to Abu Bakr (R.A.) to

compile the Qur’an into a single book.

 Compilation is the process of assembling or gathering together different objects or

materials on which the verses were written down and from the memories of the

companions of the prophet (S.A.W.) into a single book.

  Abu Bakr (R.A.) assigned the project to “Zayd bin Thabit” who was the prophet’s

(S.A.W.) to lead about twelve (12) companions to compile the verses of the holy

Qur’an into one compilation or collection.

 Zayd bin Thabit and the twelve companions came together in Umar’s (R.A.) house and

collected all the materials on which verses from the Qur’an were written down from

Hafsat the wife of the prophet (S.A.W.).

 The verses memorized by the companions were also heard as well. Each memorizer

was asked to show two witnesses each for the verses they recited.

 The verses were compiled in the order, surahs and chapters that the prophet (S.A.W.)

used to recite them the last time before he passed away. From surah Fatiha to Nas

during the month of Ramadan. It was known to all the sahabas.

 About 3,300 companions agreed that every letter of the verses were in the right

place.

 Then it was sent to Umar bin al-Khattab (R.A.). it was after his death that this

“Book” was passed toi hazrat Hafsat the daughter of Umar (R.A.) and the wife of the

holy prophet (S.A.W.) for safe keeping.

FAMOUS COMPANIONS WHO WERE INVOLVED IN THE COMPILATION OF THE HOLY QUR’AN.

i. Zayd bin Thabit.

ii. Uthman bin Affan.

iii. Ali bin Abi Talib.

iv. Talha bin Ubaydillah.

v. Abdullah bin Mas’ood.

vi. Ubayy bin Ka’b.

 vii. Khalid bin Walid.

Reasons for the compilation of the verses include;

 The death of the memorizers of the verses during the battle of “Yarmuk” in

11AH/633CE.

 To ensure that no verse is lost or tampered with.

 To ensure convenient and easy reference in accordance in accordance with the order of

the order of the prophet (S.A.W.) and the command of Allah (S.W.T.).

IMPORTANCE OF COMPILATION.

 It acts as a symbol of unity.

 It provides for uniform reading of the Qur’an for both Arab and non-Arab Muslims.

 It made the Qur’an a very useful source of reference to the people who wish to

research.

 It brought unity of mission, action and purpose.

 It facilitates the keeping and perpetuation of the message to the future generation

without alteration.

STANDARDIZATION OF THE HOLY QUR’AN.

 Standardization is the method adopted by caliph Uthman bin Affan (R.A.) to ensure the

differences in the reading and recitation of the holy Qur’an in different parts of the

Muslim world is one which is acceptable in order to avoid possible corruption.

 The holy Qur’an was recited by the holy prophet (S.A.W.) in seven dialects but the

Quraishi dialect is preferred above all others.

 During the period of caliph Uthman (R.A.), problems arose amongst the Muslim

community over the correct recitation of the holy Qur’an as a result of the widespread

of Islam.

 At that time the mixing of Muslim Arabs and non-Arabs weakened the linguistic

efficiency so errors and differences in the recitation of the Qur’an became common.

 The differences in the recitation led to disputes among the Muslims as to whose

recitation is correct up to the extent that some Muslims don’t pray behind one another.

 To ensure the uniformity in recitation and avoid the danger of division on the basis of

different reading of the holy Qur’an.

 Caliph Abu Bakr (R.A.) requested Hafsat to send him the “Mushab” compiled at the time

of Abu Bakr (R.A.).

 He appointed a committee headed by “Zayd bin Thabit” and three others in 651CE to

produce copies with uniform and one acceptable way of recitation in the Muslim world.

 If there was any clash of dialect or intonation, the dialect of the holy prophet (S.A.W.)

i.e. Quraysh should be followed because the Qur’an was revealed in this dialect.

 The standard copy of the holy Qur’an was produced by the committee and it is known

as the “Uthmanic edition”.

 Several copies were made and one was sent to each of the provinces.

 He instructed that any future copies should be made from the “Uthmanic edition” and

any other Qur’anic material should be destroyed or burnt.#

 It was by consensus of the sahabas of the prophet (S.A.W.) that the Qur’anic text of

today is the same as the one compiled by Zayd bin Thabit and also the “Uthmanic

edition” as being what they had memorized and written during the lifetime of the holy

prophet (S.A.W.).
  Compilation and standardization did not change, add or subtract the meaning or contents

of the holy Qur’an.

SAHABAS INVOLVED IN THE STANDARDIZATION OF THE HOLY QUR’AN.

i. Zayd bin Thabit (R.A.).

ii. Abdullah bin al-Zubair (R.A.).

iii. Sa’eed bin al-As (R.A.).

iv. Abdur-Rahman bin Harith (R.A.).

IMPORTANCE OF THE STANDARDIZATION OF THE HOLY QUR’AN.

 To ensure uniformity in the recitation of the Qur’an in the Muslim world.

 To avoid the danger of division among Muslims on the basis of differences in the

reading and recitation of the holy Qur’an.

 It clears away any ambiguity in the reading and recitation of the holy Qur’an for later

generations.

DISTINCTION BETWEEN COMPILATION AND STANDARDIZATION.

 Compilation involves the collections of the verses written on objects into a simple

volume while standardization involves the unification of the recitation and pronunciation

of the holy Qur’an.

 Compilation was done during the reign of caliph Abu Bakr (R.A.) on the advice of Umar

(R.A.) while standardization was during the reign of Uthman (R.A.) on the advice of

“Hudhaifa bin al-Yaman”.

 Reason for compilation was for fear of loss of the Qur’an while standardization was for

fear of disunity of the ummah.

  Compilation resulted in one official copy “Mushab” while standardization resulted into six

(6) official copies distributed to the six provinces.

Zayd bin Thabit was the only scribe for compilation while four (4) scribes were involved in
standardization. Zayd bin Thabit and three others.

WEEK 6.

COMPONENTS OF HADITH.

Every hadith has two parts; Isnad (chain) and Matn (text).

Isnad: Isnad is the chain or series of persons who reported or transmitted the hadith

until it reaches the companion who heard it directly from the holy prophet (p.b.u.h.) and

each reporter mentions the name of the person from who he heard the hadith.

Examples;

On the authority of A who was told by B who heard from C who was told by D

that the messenger of Allah (p.b.u.h.) said “………”.

Also;

Ali bin Muhammad told us that Wakia told him that Yunus bin Abi Ishaq heard

Mujahid who heard from Abu Hurairah that the messenger of Allah said “……..”.

In Isnad, each reporter or transmitter of the hadith mentions the name of the person

from whom he heard the hadith. The Isnad given in most books nowadays is in

shortened form showing only the name of the person who is reported to have heard the

word directly from the prophet (p.b.u.h.). Example;

On the authority of Abu Hurairah (may Allah be pleased with him) said the

messenger of Allah (p.b.u.h.) said “………”.

  Matn (Actual Text): Matn is the main text or message of the hadith. It is the words that

the prophet (p.b.u.h.) is reported to have said.

Examples of Matn.

“…….. the messenger of Allah (p.b.u.h.) said ……”.

Jibril kept enjoining good treatment to neighbours to the extent that he (p.b.u.h.) thought

he would make the neighbour an heir”.

Also; The messenger of Allah (p.b.u.h.) said;

“if the Iqamah is pronounced then do not stand for prayer until you see me (in front of

you) and do it calmly”.

AUTHENTICITY OF HADITH.

The holy prophet (p.b.u.h.) discouraged the writing down of hadith so as not to confuse it

with the holy Qur’an and most hadiths were in the memories of the companions (Sahabas).

CRITERIA FOR THE AUTHENTICITY OF HADITH.

 GENUITY OF ISNAD (Chain of Transmitters and Narrators);

The hadith scholars investigate their reliability and truthfulness. If they are not people of

sound faith, the hadith they narrated will not be regarded as sound hadith. Their means

of livelihood were also examined. The science of the study of the names of men of

hadith is known as “Asma-ul-Rijal”.

 Soundness of memory; The transmitters must be of sound heart and good memory.

Hadiths with names of persons known with bad memory, unbalanced mind and heart

would not be accepted as authentic hadith.

 Contemporary of the holy prophet (S.A.W.); The person reported to have heard the

prophet (S.A.W.) must truly be a contemporary of the prophet (S.A.W.).

 Connectivity of chain of narrators and link to the prophet (S.A.W.); The prophetic era

and time of hadith collection consisted of three generations. Sahabahs (Companions)

were the first generation. Tabi’un or followers of the Sahabahs were the second

generation and Tabi’in were the followers of the followers of the Sahabahs. Any hadith

without “Tabi’in” but straight to “Tabi’un” will not be accepted as authentic.

 Chain of transmitters; Hadith transmitted by only one transmitter stands to be rejected.

Only that of Aisha (R.A.) the wife of the prophet (S.A.W.) could have heard him alone.

 GENUITY OF MATN.

 Soundness of the Matn (Actual Text); The text of the hadith must not oppose any

portion of the holy Qur’an or go against any teachings or principles of Islam.

 Discriminatory; Any text that discriminates on the basis of tribe, race or colour is

rejected.

 The text must not go against any human or natural phenomena e.g. if text of hadith

reports that the height of any human being to be one hundred feet.

 The text must be free form defects or irregularities.

IMPORTANCE OF ESTABLISHING THE AUTHENTICITY OF HADITH.

 To avoid the mixing of true religious teachings with human ideas and inventions which

can be attributed to God.

 To enable in distinguishing between the values and basic Islamic teachings because

hadith was acceptable as the second source of Islamic law.

 To sort out the true hadith from the false hadiths.

 CLASSIFICATION OF HADITH.

Acceptable hadith falls into three categories. They are;

1) SAHIH (Sound or Genuine Hadith); This class of hadith have passed tests applying to

both its Isnad and Matn. Examples are hadiths reported by rightful companions with

high integrity and its Matn is not opposed to any portions or teachings of the holy

Qur’an.

2) HASAN (Good); It is good hadith but less in degree with sahih when used for legal

decisions.

3) DA’IF (Weak); This class of hadith is less reliable in legal decisions. Its chain or Matn is

incomplete or questionable. They include fabricated (Maudu) hadith.

ARRANGEMENT OF HADITH.

A. MUSNAD; This format is in accordance to the name of the transmitter of the hadith. It

is the method used by earlier scholars. Examples list number of hadith by Abu Bakr (R.A.)

then that of Umar (R.A.) then that of Uthman (R.A.) then that of Ahmad then the book is

Musnad of Abu Bakr, Umar e.t.c. This arrangement was abandoned later by researches

because of the difficulty involved.

B. MUSANNAF; This format is in accordance to the subject matter of the hadith. Examples

are hadiths on Zakat would be written together. This method was adopted by later

researchers. It helped them in locating any hadith easily.

HADITH TERMINOLOGIES.

1) MUTAWATTIR; Hadith transmitted by large and rightful companions with integrity. This

confirms the authenticity of the hadith.

2) MUNQATI; Hadith with disconnected or interrupted chain of transmission at a point.

3) MUNGATI; Hadith with broken chain of transmitters.

4) MAUDU; Fabricated hadith.

5) MUTTASIL; Hadith with one transmitter or narrator missing

WEEK 7.

LIFE OF PROPHET MUHAMMAD (S.A.W.) AND HIS MISSION.

 Prophet Muhammad (S.A.W.) was born in Makkah on Monday 12th of Rabi’ul Awwal

570CE into the respectable family of “Banu Hashim” from the tribe of Quraysh.

 His mother was Aminah and his father was Abdullah who had died before his birth.

 He was nursed by Halima for 4 years. He lost his mother when he was 6 years old and

his grandfather Abd al-Muttallib took care of him and later died after two years. His

uncle Abu Talib became his guardian.

 At the age of twelve (12) he accompanied his uncle on a commercial journey to Syria.

During one of their journeys, they met a Syrian monk (Priest) who recognized the

qualities of prophethood in Muhammad (S.A.W.). he advised his uncle to take care of

him and protect him from being harmed especially the Jews if they learned of his

prophetic mission.

 Muhammad (S.A.W.) in addition to trade during his worked as a shepherd herding sheep.

 He never participated in pagan rituals and practices or worship of idols prevalent in

Makkah at the time.

 He had a refined character like shyness, chastity, and honesty. Muhammad (S.A.W.)

earned the title Al-Amin meaning the Trustworthy.

 Khadijah, a wealthy widow in her fortis who engaged in a trading caravan with

Muhammad (S.A.W.) to Syria became impressed by Muhammad’s (S.A.W.) character i.e.

the degree of his honesty and sent word wishing to marry him.

 Muhammad (S.A.W.) was fifteen (15) years younger then Khadijah who was forty (40).

 his marriage to Khadijah was blessed with six children: Al-Qasim, Abdullah, Zainab,

Ruqayyah, Umm Kulthum and Fatima.

HIS PROPHETHOOD.

 Muhammad (S.A.W.) used to withdraw to a cave called Hira near Makkah to meditate

and also to keep away from noise coming from the pagan practices. During seclusion, he

contemplated and reflected over the events of day and night, the sun, stars, seas, wind

and living creatures.

 It was during one of these visits during Ramadan (610 CE) when he was forty (40) years

old that Angel Jibril appeared to him and asked him to read. The Angel pressed him

hard and still asked him to read, he still replied that he could not read. He was pressed

for the third time. Angel Jibril then recited the first five verses of surah Alaq:

Arabic text.

Translation.

 Read; in the name of your Lord who creates.

 He creates man from an embryo.

 Read for your Lord is most beneficient.

 Who taught by the pen.

 Taught man what he did not know.

 After this revelation, the prophet (S.A.W.) secretly started calling close relatives and

friends to Islam. Da’awah means calling people to Islam.

 At first, Allah S.W.T.) commanded him to deliver the message to his close relations and

friends. Q.74:1-2, Surah Mudatthir.

 Khadijah was the first female to accept Islam.

 Abu-Bakr was the first male and friend of the prophet (S.A.W.) to accept Islam.

 Then Ali bin Abi Talib, the prophet’s cousin followed by Zayd bin Harith (his freed slave).

The prophet’s (S.A.W.) method of Da’awah included;

 Wisdom and wise approach.

 Beautiful preaching.

 Obedience.

 Personal examples.

 Perseverance. Q.16:125, Surah An-Nahl.

 After three (3) years, Allah (S.W.T.) commanded the prophet (S.A.W.) to embark on

open Da’awah. Q.15:94, Surah Hijr.

 The prophet (S.A.W.) started preaching Islam to his family, Banu Hashim and his

tribe of Quraysh, and going to marketplaces and pilgrims during Hajj. Islam

spread with new converts.

 The prophet’s mission was to change the personal lives, political, social,

economical, military and cultural practices by the pagan Arabs.

 He called people to Islam to establish divine humanity, justice and equity.

 He welcomed everyone who accepted Islam.

 The prophet (S.A.W.) was sent by Allah (S.W.T.) as a mercy to the universe.

Q.21:107:
 “And we have not sent you except as a mercy to the world”.

The prophet of Allah (S.A.W.) was reported to have said;

“……. And verily I was only sent as a mercy…..”.

 The prophets are chosen by God to convey His message.

 Umar bin al-Khattab and Hamza accepted Islam and gave strong support and

encouragement to the followers to perform their prayers openly near the Ka’abah.

 The rapid rise of Islam and the increase in the number of Muslims made the pagan

leaders of Makkah not happy because the success of Islam threatened their economic,

political and social way of life which served only to exploit women and the weak in

general.

 They could not allow their idols to be humiliated. They did not agree with the principles

of equality with their slaves and labourers or give up their practices and superiority on

the basis of wealth or clan.

 They honoured and respected Muhammad (S.A.W.) but still could not tolerate Islam.

 The Makkans did their best to stop him from preaching Islam through threats and

inducements but failed.

THE PROPHET’S PERSECUTION.

 The Makkans asked Abu Talib, the guardian and uncle of the holy prophet (S.A.W.) to

hand him over to them for execution but he refused so as to protect their clansman

(Banu Hashim).

 The Quraysh undertook not to marrywomen from Banu Hashim and Banu abd-al-

Mutallib or give them their women for marriage.

 No trade relationships between Banu Hashim and Banu abd-al-Mutallib and other

Qurayshi tribes until the holy prophet (S.A.W.) is handed over to them to be killed.

 The families of Banu Hashim and Banu abd-al-Mutallib, the prophet’s clan were banished

(boycott) to “Bir-Shiba” because of their sympathy towards the holy prophet (S.A.W.).

 The boycott lasted for three years and ended with the intervention of relatives from the

other clans.

 The holy prophet (S.A.W.) suffered two big losses, they were the deaths of his great

protectors.

 The death of his uncle Abu Talib, his uncle and great protector and that of his wife

Khadijah . The prophet (S.A.W.) called this year “The year of sorrow”.

 With the death of his uncle and wife, he was left with no support and protection.

 The Makkans increased their humiliation and physical insults against the Muslims but the

holy prophet (S.A.W.) and his followers endured and persevered.

 For example, the Makkans called the holy prophet (S.A.W.) a magician and that he

possessed magic.

 Bilai , an Abyssinian slave was tortured by his master Ummayyah bin Khalaf for

accepting Islam. He refused to renounce despite suffering a lot. He was then bought and

freed by Abu Bakr (R.A.).

 As for Summayyah (may Allah be pleased with her), she talked roughly to Abu Jahl so

he stabbed her in her private parts and she died as a matyr.

 When the persecution became intense, the holy prophet (S.A.W.) went to Ta’if to look

for support and protection but instead he was stoned by the people and was thrown

out of the town and returned to Makkah disappointed.

 The holy prophet (S.A.W.) commanded the Muslims to migrate to “Abyssinia” (al-Habasha,

present Ethiopia) to escape continuous persecution by the “Quraysh”.

 This is known as the “first Hijrah” and it took place in 615CE.

 The first group contained Uthman bin Affan and his wife Ruqayyah the daughter of the

prophet (S.A.W.).

 They were accepted by the “Negus Najashi” the king of Abyssinia. After a year, 80 men,

women and children joined them.

HIJRAH (MIGRATION) FROM MAKKAH TO MADINAH IN 622CE.

 A group of men from “Yathrib” (Madinah) from two prominent tribes of “Aws” and

“Khazray” came to the holy prophet (S.A.W.) and took the oath of allegiance, confessed

their faith or submission.

 They promised to help and protect the prophet (S.A.W.) and other Muslims. They also

pledged to fight for Islam. This was known as “First Aqabah”.

 After accepting Islam they invited the prophet (S.A.W.) and his followers to Madinah and

accommodated them. The holy prophet (S.A.W.) was recognized as a leader.

 In 622CE, prophet Muhammad (S.A.W.) and his followers upon invitation and permission

from Allah (S.W.T.) migrated from Makkah to Madinah to escape persecution and

difficulties in practising Islam.

 Prophet Muhammad (S.A.W.) and Abu Bakr (R.A.) were the last to migrate to Madinah

after escaping and hiding in a cave called “THAWR”.

 The Muslims from Madinah received and appreciated the holy prophet (S.A.W.) and his

followers and recognized the prophet (S.A.W.) as a leader.

 The Makkans who migrated were called “al-Muhajirun” (the emigrants) and Muslims

from Madinah were called “Ansar” (the helpers). The two groups established good

friendship ties.

SIGNIFICANCE OF HIJRAH.

 he Hijrah marked the turning point of Islamic history.

 Madinah became the headquarters of Islam marking the beginning of the establishment

of Islamic Nations.

 In the second year of Hijrah, obligatory fasting in the month of Ramadan, giving of alms,

giving zakat and the time period for daily prayers and Jumu’a were established.

 Muslim brotherhood – the holy prophet (S.A.W.) united all the Muslim ummah on basis of

faith not tribe or clan as it used to be before.

 The Hijrah year marked the beginning of the Islamic calendar sanctioned by Caliph Umar

bin al-Khattab (R.A.). Q.10:5, Surah Yunus. Q.9:36, Surah at-Taubah.

 The prophet (p.b.u.h.) was reported to have said;

“with Allah, the months are twelve (12)”.

Al-Bukhari.

 After Hijrah, Islam spread with increase in converts both regionally and universally.

 It enhanced freedom of practising Islam with strict adherence to Islamic principles. These

reshaped the Muslim ummah socially, politically and economically.

 Hijrah brought goodness morally and materially to the Muslim society. Q.9:20-22, Surah at-

Taubah.

ISLAMIC CONSTITUTION.
  After Hijrah, prophet Muhammad (S.A.W.) prepared a covenant (constitution) for the

relationship between the al-ummah as a community united across boundaries to bring an

end to the bitter inter-tribal fighting and maintained peace between clan of “Banu Aws”

and “Banu Khazray”. In Madinah.

 It was the first written constitution in Islam.

 It provided equality to all citizens and acceptance of co-existence of different religions in

the community.

 It provided for all religions, ethnic and tribal groups with equal protections of rights and

dignities.

 It guaranteed the rights of all citizens to live by their own beliefs and judged themselves

by their own laws.

 It outlined the rights and duties of all people living in the city of Madinah.

TREATY OF HUDAIBIYA 628CE (6AH).

In 628CE, the holy prophet (S.A.W.) and his followers decided to visit Makkah and perform

Umrah through a village at “Hudaibiya”. The Quraysh refused to allow the Muslims to enter the

city. Instead they signed a peace agreement between the State of Madinah and the Quraysh of

Makkah.

Ali bin abi-Talib was the writer of the agreement. The prophet (p.b.u.h.)

and Uthman bin Affan (R.A.) were part of the negotiators and the Quraysh were led by

Abu Sufyan bin Harb.

TERMS OF THE TREATY.

 There would be no wars between the groups for ten (10) years.

 If any person from the tribe of Quraysh wished to join the prophet (S.A.W.), he/she

would be free to do so. Likewise any follower of the prophet (p.b.u.h.) who wishes to

join Quraysh, they would be free to do so.

 If any Makkan went to Madinah, the Muslims would return him to Makkah but if any

Muslim from Madinah goes to Makkah, he would not return.

 If any young man who went to join Muhammad (S.A.W.) without his father’s or

guardian’s permission, he/she would be returned to his father or guardian.

 That year, the Muslims would have to go back without entering Makkah to perform Hajj

but the next year, the holy prophet (p.b.u.h.) and his followers would be able to enter

Makkah and spend three (3) days to perform Umrah.

SIGNIFICANCE OF THE TREATY.

The agreement initially hindered the progress of Islam but turned out to be a great victor

for Islam.

At this point, the Makkans came to recognize the Muslims and the Islamic state under the

holy prophet (p.b.u.h.).

 It gave opportunities for the spread of Islam by giving opportunities to the Muslims to

make alliances with other tribes which led to an increase in the number of Muslim

converts.
 A year after the treaty, a total number of 2000 pilgrims joined the prophet (S.A.W.) as

against 1,400 previously to perform Hajj.

 The treaty was broken after two (2) years by the tribe of “Banu Bakr”, who were

supporters of Quraysh who attacked “Banu Khuza’a”, who were allies of the Muslims.

 This development opened the way for the conquest of Makkah in 630AD.

WEEK 8.

MAKKAN AND MADINAN SURAHS (PLURAL - SUWAR).

 There are 114 surahs in the holy Qur’an. Each surah consists of verses called “Ayah” in

Arabic. The surahs are divided into categories;

 The Makkan and Madinan surahs.

 Ninety three (93) surahs were revealed in Makkah whereas twenty one (21) were

revealed in Madinah.

DIFFERENCES/DISTINCTION BETWEEN MAKKAN AND MADINAN SURAHS.

The distinction between the Makkan and Madinan surahs is on the basis of revelation

and subject matter.

MAKKAN SURAHS MADINAN SURAHS

They were revealed during the first They were revealed during the last ten

thirteen (13) years of Muhammad’s (10) years of Muhammad’s (S.A.W.)

(S.A.W.) prophethood before his migration prophethood after his migration to

from Makkah to Madinah. Madinah.

 They are shorter with short verses but They were longer and gentle in approach

stronger in approach against idolaters. because people were accepting Islam and

submitting to it.

They discuss Tawhid (Islamic monotheism They discuss social, economic, political and

or Oneness of God), Judgement Day, military matters (they make references to

Reward and Punishment. past historical events and prophets).

Their language is poetic and full of oaths. Their language addresses the faithful and

people of the Book. E.g. “O! people of

the Book”. “O! you who believe”.

Generally, surahs that their revelation began in Makkah but ended in Madinah

are termed Makkan surahs.

WEEK 9.

QUALITIES OF THE HOLY PROPHET MUHAMMAD (S.A.W.).

 Prophet Muhammad (S.A.W.) was sent by Allah (S.W.T.) to deliver His message and teach

Muslims the Islamic way of life. He therefore exhibited some excellent qualities.

 The holy Qur’an in surah al-Qalam (Q.68:4) and surah Ahzab (Q.33:21) confirms that

prophet Muhammad (S.A.W.) possessed an excellent moral character and good role

model for Muslims to follow.

 Aisha (R.A.), the wife of the holy prophet (S.A.W.) when asked about the manners of the

prophet said;

“his manner was the holy Qur’an”.

 These qualities included:

 i. Wisdom.

ii. Patience.

iii. Perseverance.

iv. Justice.

v. Trustworthiness.

vi. Honesty.

vii. Foresight.

viii. Firmness.

ix. Kindness.

 The qualities of the holy prophet (S.A.W.) are religious duties which Allah (S.W.T.) wants

to teach Muslims through the prophet. Examples include;

 Allah (S.W.T.) states this in surah Taubah (Q.9:125) on kindness and mercy.

 Surah Baqarah(Q.2:45) and sural al-Imran (Q3:200) states on patience and perseverance.

 The holy prophet (S.A.W.) practically demonstrated these qualities and encouraged his

followers in their lives.

 In his words, the holy prophet (S.A.W.) was reported to have said;

“the best of you are those who are best in character”.

 Examples of how the holy prophet (S.A.W.) demonstrated his qualities and good

character includes;

i. WISDOM (HIKMAH): This is the ability to have a good sense of Judgement or

common sense. With this quality, the prophet (S.A.W.) knew when to act and when

not to act.
 He used his wisdom in capturing Makkah when he announced that whoever enters the

house of Abu Sufyan is safe in order to allow many important personalities to accept

Islam in Makkah.

 Ha was invited to decide to whom amongst the powerful clans would have the honour

of placing the black stone in its place after the rebuilding of the ka’abah.

 He placed the stone on his cloth and was carried by the representatives of all the

important clans and then the prophet placed the stone on the ka’abah walls. Everybody

was satisfied with this wise decision.

 Also, when he positioned fifty (50) archers to guard the mountain path in order to

defeat the attack by the Quraysh from behind.

 Also, the signing of the treaty of Hudaybiyyah by the holy prophet (S.A.W.).

ii. JUSTICE (ADALAH): This is the quality of being right and fair. He dealt with his

followers justly without fear or favour regardless of tribe, race or status.

 He maintained justice in the distribution of war booty and instructed his followers to

always fear Allah (S.W.T.) and be just.

 He expressed anger at Osama bin Zayd who asked him to interfere in the case of theft

involving a close friend of the prophet (S.A.W.) for mercy.

In his words; “Bani Isra’il were destroyed because they applied the Law to the poor and

forgave the rich.”

He further expressed that; “Had my daughter Fatimah committed the same

offense, I would have surely had her arm amputated.”

iii. a. PERSEVERANCE (MUTHAABIRAH): This means being persistent or consistent effort

in doing something regardless of difficulty or delay in achieving success.

 The holy prophet (S.A.W.) demonstrated the quality of perseverance during the
 When he was stoned by the people of Ta’if.

 During the battle of Uhud, he was wounded and lost one tooth.

 He endured Makkan persecution for thirteen (13) years but he did not abandon Islam

and continued preaching Tawhid (Oneness of Allah) and prayed for Allah’s guidance.

Q.2:153, surah Baqarah.

b. PATIENCE (SABR); This is the ability to accept trouble or suffering without becoming

angry or upset.

 The holy prophet (S.A.W.) was patient while calling people to Islam especially among the

majority Makkan Idolaters for their refusal to accept Islam.

 For instance, during the treaty of Hudaybiyyah “Suhyl” the Qurayshi negotiator refused to

open the treatywith the name of Allah (S.W.T.) and the use of the prophet’s title of

“messenger of Allah” instead he called him the “son of Abdallah”.

 The prophet (S.A.W.) remained calm and in a peaceful manner agreed to both

amendments.

 It was narrated by “Zayd bin Sa’nah, the son of the Jewish rabbi that the prophet’s

patience and perseverance preceded his anger and the harsher you are towards him, the

more kinder and more patient he became.

iv. TRUSTWORTHINESS AND TRUTHFULNESS: This is the act of being honest. The

prophet (S.A.W.) has been honest and trustworthy right from his youth.

 His wife Khadijah married him because of his trustworthiness, honesty and uprightness

in dealing with her business.

 Although the pagans of Makkah hated him, they would entrust their valuables to him.

He was given the title of “al-Amin” (the trustworthy).

 During his migration to Madinah, he ordered his cousin Ali bin abi-Talib to remain

behind in order to return the valuables back to the people.

 Also, he honoured an article in the trety of Hudaybiyyah which stated;

“… any man who left the prophet (S.A.W.), would not be returned to him but any

man who left Makkah would be returned.”

 When Abu Jandal bin Amr who escaped from pagan Makkah to join the prophet

(S.A.W.), the pagans asked the prophet to honour his pledge and return him.

The prophet (S.A.W.) said to Abu Jandal;

“O! Abu Jandal! Be patient and ask Allah to grant you patience, Allah will surely

help those who are persecuted and make it easy for you. We have signed an

agreement with them and we certainly do not betray or act treacherously.”

Imam Baihaqi.

v. FORESIGHT: this is the ability to predict and prepare for future events. Islam

recorded many successes due to the prophet’s foresight. For example;

 He commanded his followers to migrate to Abyssinia to reduce the tension and

persecution of the Muslims and find a peaceful place for new converts.

 The treaty of Hudaibiyyah gave Islam the opportunity to spread beyond Makkah.

 His instructions to free prisoners of the battle of Badr after each of them had taught

ten (10) Muslims each to read and write.

vi. FIRMNESS: This is the quality of being unshaken and stable under great pressure.

 The holy prophet (S.A.W.) stood firm on issues affecting Islam. He did not compromise

Islam under any given situation .

 For example he rejected the offer of materials, wealth and power offered to him by

the pagans in Makkah to stop preaching.

  He refused to waive the punishment of theft in a plea from his friend on behalf of the

thief who was from an influential clan.

 Other qualities of the holy prophet (S.A.W.) are generosity, simplicity, chastity, kindness

to the needy, orphans, compassion, good appearance, co-operation e.t.c.

APPLICATION OF THE QUALITIES OF THE HOLY PROPHET (S.A.W.) TO THE DAILY LIFE

OF A MUSLIM.

 A person cannot claim to be a Muslim if he/she does not emulate the qualities of

prophet Muhammad (S.A.W.).

 It is a divine command to emulate these qualities as stated in surah al-Ahzab (Q.33:21):

“you have indeed in the apostle of God a beautiful pattern of (conduct) for

anyone whose hope is in Allah and the final day,”

1) The prophet (S.A.W.) should be our role model.

2) Muslims should be firm in upholding the teachings of Islam in all manner of affairs.

3) Muslims should have patience when propagating Islam.

4) Justice for all. Muslims should maintain justice between people, for example between

husband and wife, parent and child.

5) Muslims should endeavour to keep any trust and keep secrets entrusted to them by

friends.

6) Muslims should stop betraying trust, for example government workers entrusted with

public funds should not misappropriate the funds.

7) A leader should be truthful by telling his people the truth of things. He should not lie

just because he wants to be re-elected.

8) Muslims should endeavour to help those who are in need of help.

 WEEK 10.

CONCEPT OF SHIRK IN ISLAM.

“Shirk” is the Arabic word for polytheism. Shirk means associating partners with Allah

(S.W.T.).

 It also means worshipping any other thing other than Allah (S.W.T.) and the rejection of

the existence of Allah (S.W.T.).

 Shirk is the opposite of “Tawheed” (monotheism).

TYPES OF SHIRK.

 Shirk al-Akbar - Major or greater shirk.

 Shirk al-Asghar - Minor or lesser shirk.

 Shirk al-Khatiyy - Hidden shirk.

 Shirk al-Akbar (major shirk): This is major shirk. It is an open form of polytheism.

Examples are;

 To believe in multiple deities, attributing divine attributes to others besides Allah

(S.W.T.) or believing in a source of power or blessing from other things besides

Allah (S.W.T.). examples;

 Worship of objects such as idols, statues, trees, rocks, moon, sun, e.t.c.

 Shirk al-Asghar (minor shirk): This is intention or determination to worship or to perform

religious deeds not for the sake of Allah (S.W.T.) but directed to other deities.

 To render obedience to any authority other than Allah (S.W.T.).

 Out of show-off just to gain praise. Q.18:110.

 Shirk al-Khatiyy (hidden shirk): This is hidden or inconspicuous shirk. Examples are;
  Dissatisfaction with inevitable conditions ordained for one by Allah (S.W.T.).

 It means test through lamentation that had you done such and such, you would

have been in a better condition.

 Islam teaches us “Tawheed” (monotheism) as expressed in the following words;

“Laa ilaha illalla”, there is no deity except Allah (s.w.t.). For instance;

 Q.112:4 states the attributes of Allah (s.w.t.). “Allah is One, Eternal, Absolute.

He begets not nor is He begotten and there is none comparable to Him.”

 No other being possesses any of these divine attributes.

 All power to do and undo belongs to Him.

 Those who practise shirk are called “MUSHRIK.” Islam condems shirk as a

grievous sin which Allah (s.w.t.) has forbidden and it is not forgiven unless one

repents before death.

 Q.4:48, 116 surah an-Nisa’i.

 Q.5:72, surah al-Maa’idah.

 Q.18:110, surah al-Kahf.

 Q.31:13

FORMS OF SHIRK.

IDOL WORSHIP: idol worship is a major type of shirk. It prevailed during the Jahiliyyah

period. There were 360 idols in the Ka’abah.

 The worship of natural phenomena such as stars, sun, moon e.t.c. Q.14:36 condemns this

form of shirk.
 WORSHIP OF HEROES AND ANCESTORS.

 This involves the worship of the spirit of dead ancestors which they believe supervises or

monitors the well being of their children and descendants.

 They worship their ancestor’s graves kept in shrines and sacrifices made. Q.44:8

condemns this form of shirk.

 Hero worship involves the worship of prophets, holy men, saints and outstanding leaders

who are believed to have spiritual power of divinities.

 Q2.21 and Q.66-67, surah Anbiyaa condemns it and the holy prophet (s.a.w.) who said:

“man is only a pious believer or a wicked sinner. Mankind are also descended from

Adam and Adam is from dust.”

TRINITY.

 Trinity is also a form of shirk condemned by Islam. The believe in the plurality of Gid

the father, the son and the holy spirit although it is taken as one God which appears to

be three persons by the Christians.

 It is also condemned as a form of shirk. Q.4:171, surah an-Nisa’i.

ATHEISM.

 This involves total rejection of the existence of God and denounces His attributes.

 They reject Allah (s.w.t.) as the creator, controller and sustainer of the universe.

 They don’t pray because they don’t believe in the existence of a supreme being.

 They believe that everything happens by chance through the process of evolution.

Examples are renowned scientists such and philosophers like Charles Darwin.

 Pharaoh denied the existence of Allah (s.w.t.) and claimed himself to be a god. Q.29:24.

HUMANISM.

 This also involves the rejection of God and faith.

 They ascribe supremacy and respect to human beings and materialism.

 They make their own laws, they do not hope in the hereafter. They only follow what

society dictates.

 Q.18:28, surah Kahf, surah az-Zukhruf andQ.25:43, surah al-Furqan warns people against

atheism.

HUMANISM AS A FORM OF SHIRK.

 Humanism makes materialism and pleasure to substitute Allah’s pleasure.

MODERN FORMS OF SHIRK.

 Fortune telling.

 Consultation of Oracles.

 Magic and Witchcraft.

 Festivities; all forms of annual festivities or cultural performances which invokes spirit

demons e.g. bori dance, agemo masquerades, fishing or yam festival and ritual dances

and dressing costumes and sacrificing animals to appease to gods.

LESSONS FROM THE VERSES ON SHIRK.

 Shirk is a great sin which is not forgivable by Allah (s.w.t.) unless one repents before he

death.

 Shirk denies “Tawhid”. It contradicts the purpose of creation in the holy Qur’an. Q.51:56.

 It teaches that Allah (s.w.t.) has forbidden paradise to those who practise shirk and do

not repent before death. Q.5:72, surah al-Maa’idah.

APPLICATIONS OF THE LESSONS IN DAILY LIFE.

  Muslims should avoid any form of shirk no matter how attractive. It is to earn Allah’s

(s.w.t.) pleasure.

 Embark on Da’awah preaching to people on the grievousness of committing shirk

referring to verses that condemn shirk.

WEEK 11.

BRIEF HISTORY OF THE FOUR RIGHTLY GUIDED CALIPHS (KHULAFA’UR RASHIDUN).

“Khalifah” means “Leader” in Islam. He is believed to be the successor of the holy prophet

Muhammad (s.a.w.) and rules over the Muslim Empire.

The four rightly guided Caliphs were:

 Abu Bakr Siddiq (R.A.).

 Umar bin al-Khattab (R.A.)

 Uthman bin Affan (R.A.)

 Ali bin abi-Talib (R.A.)

Abu Bakr (R.A.) and his three immediate successors were known as the perfect and

rightly guided Caliphs in Islam “al-Kulafah al-Rashidun”. They ruled after the death of the

holy prophet Muhammad (s.a.w.) after assuming the responsibilities of the holy prophet

(s.a.w.). They were elected or chosen depending on the wishes of their predecessor.

 The era of the four Caliphs is remembered by later generations as the golden age

because of their record acheivements. Examples:

 The Caliphate’s Empire grew rapidly throygh conquest to South Asia, Norh Africa, Egypt,

Syria, Persia, Iraq, Iran and beyond.

 They were rwespinsible for the adoption of the Islamic calendar dated from the

prophet’s migration (Hijrah) to Madinah (622AD).

 They strengthened the Muslim community in Madinah through;

 They encouraged qualitative reading of the holy Qur’an and religious scholarship.

 They adopted the concept of “Shurah” (consultation), Bay’ah (allegiance) and Ijmah

(consensus).

CALIPH ABU BAKR SIDDIQ (11-13AH, 632-634CE).

 he was the first Caliph.

 His name is Abu Bakr bin abi Qahafah as-Siddiq.

 He was born in 573AD from the family of Quraysh.

 His father was Uthman and his mother was “Salmah” also known as “Ummul-Khayr”.

 He was the closest friend and companion of the holy prophet (s.a.w.).

 He was the first male to accept Islam.

 He was the father of “Aisha” (R.A.), the wife of the holy prophet (s.a.w.).

 He was honest and kind. This earned him the title “as-Siddiq” (the most truthful or

upright).

 He accompanied the holy prophet (s.a.w.) during his migration to Madinah when the

pagans were pursuing him.

ABU BAKR’S (R.A.) APPOINTMENT AS FIRST CALIPH.

 The holy prophet (s.a.w.) used to ask Abu Bakr (R.A.) to lead the Muslims in prayer

during his illness shortly before his death.

 This was taken as a sign that the prophet (s.a.w.) had chosen Abu Bakr (R.A.) to succeed

him after his death.

 Abu Bakr (R.A.) accepted his appointment with the following words:

“You have elected me as your Caliph although I am not better than you. I need

your advice and all your help. If I do right, help me. If I do wrong, correct me. In

my sight, the powerful and the weak are alike and to both I wish to render

justice.

You should obey me as long as I obey Allah (s.w.t.) and His messenger (s.a.w.). if

I disobey Allah (s.w.t.) and His messenger (s.a.w.), then you should forsake me.”

 He ordered the compilation of the holy Qur’an at the suggestion of Umar bin al-Khattab

(r.a.) when majority of the “Huffuz” (memorizers) of the holy Qur’an lost their lives

during the battle of Yamamah.

 It was during his Caliphate that the Empire expanded and Islam spread beyond Arabia

to South West Asia, North Africa and Spain.

 He continued with the expedition to Syria under “Usama” with victory.

 Caliph Abu Bakr introduced the principle of “Shurah” i.e. consultation.

 The Shurah council consisted of older companions charged with the responsibility of

deciding matters of the Islamic State.

 Abu Bakr (r.a.) was a wealthy merchant. He spent his money in the cause of Islam.

 He nominated Umar bin al-Khattab (r.a.) as his successor after due consultation with

other companions.

 Abu Bakr (r.a.) ruled for two (2) years and died in 634CE.
 NOTE; A quotation attributed to Abu Bakr (r.a.) says:

“Our abode in this world is transitory, our lives therein a loan, our breaths are numbered

and our indolence is manifest.”

UMAR AL-FARUQ (R.A.) [634 - 644AD].

 Umar bin al-Khattab bin Nufayl (r.a.) was born in 563AD in Makkah into a respected

Qurayshi family.

 He was the second Caliph of the Khulafa’ur Rashidun.

 He was nominated by Abu Bakr (r.a.) to succeed him.

 He accepted Islam in the sixth (6th) year of Muhammad’s (s.a.w.) prophethood.

 Umar (r.a.) was one of the strongest enemies of Islam.

 He accepted Islam on the day he planned to kill the holy prophet (s.a.w.).

 On accepting Islam, he declared openly and asked the Muslims to observe their prayer

Openly.

ACHEIVEMENTS OF UMAR BIN AL-KHATTAB AS THE SECOND CALIPH OF ISLAM.

 He expanded and consolidated the unity of the Muslim Empire.

 He expanded the mosque at Makkah.

 He introduced an Administrative record keeping system in 14AH to record revenue and

government expenditure.

 He built bridges and canals.

 He introduced the Islamic calendar in the year 16AH and ordered it to start from the

year of the migration (Hijrah) to Madinah in the year 622AD.

 He introduced a standard army.

 He ordered the minting of coins in 18AH.

 He established the institution of “Qadi” (Judge) in Islam.

 He introduced a Police Force.

 He originated the welfare system to the poor from the “Bayt-al-Maal” or “Public

Treasury”.

 He also settled pensions of the companions of the holy prophet (s.a.w.).

 He founded new cities contributing to the growth of Islamic culture and civilization.

 He improved Agriculture and the Economy of the Islamic State.

 He established the first educational system in Islam.

 He introduced quarantine into areas affected by epidemics as one of his public health

measures.

 He introduced a postal system.

 Caliph Umar (r.a.) ruled for ten (10) years. He died in 644AD in Madinah after being

struck down inside the mosque by a Persian slave who claimed that the Caliph did not

favour him in a deal against his master.

 On his deathbed, he constituted a Shurah council of six of the most prominent

companions of the holy prophet (s.a.w.).

 Uthman bin Affan (r.a.) was chosen as his successor.

CALIPH UTHMAN BIN AFFAN (R.A.) 23 - 25AH [644 -656CE].

 Uthman bin Affan (r.a.) was the Caliph of Islam.

 He was born in 576AD in Makkah from the family of “Umayyah”, a very powerful and

influential clan of the Quraysh.

 He was known to be honest, pious, generous, gentle and kind.

 He was known for his modesty and shyness.

 He grew up to be a successful trader.

 Abu Bakr (r.a.) introduced Islam to Uthman (r.a.).

 He was the fourth man to accept Islam after Abu bakr (r.a.), Ali (r.a.) and Zayd bin

Harith (r.a.) at the age of thirty-five (35) years.

 He ruled with impartial justice.

 He was abused and tortured by his family for accepting Islam.

 He was married to Ruqayyah, the daughter of the holy prophet (s.a.w.) and after her

death he married Ummul-Kulthum giving him the title Dhur-Narayn (the possessor of two

lights) and Ghani (the faithful).

 Uthman and his wife participated in the first migration to Abyssinia.

 In Madinah, Uthman (r.a.) became a close companion of the holy prophet (s.a.w.) and he

supported the prophet in establishing the Muslim State.

 When the Muslims migrated to Madinah, they had difficulty in getting water to drink.

 He gave freely from his wealth to please God and His messenger (s.a.w.).

 He bought slaves and set them free on Fridays.

 During Tabuk, when the holy prophet (s.a.w.) called for support, Uthman (r.a.) presented

200 camels, 200 ounces of gold and 100 dinars. This made him the most generous.

 He bought land for the extension of the holy prophet’s mosque with increase in the

number of Muslims.

 He spent the night in prayers and often fasted.

 He liked a simple lifestyle in spite of his health.

 He supported Caliph Abu Bakr (r.a.) and Umar (r.a.) during the period of his health.

 After the death of Umar (r.a.) in 644AD, Uthman (r.a.) was elected as his successor.
 He was killed in his house while reciting the holy Qur’an at the age of 84 by rebels in

35AH (656AD).

UTHMAN BIN AFFAN’S ACHEIVEMENTS AS THE THIRD CALIPH.

 Uthman (r.a.) ruled for 12 years from 644 - 656AD.

 He adopted mild and humane policies based on obedience to Allah (s.w.t.), love of the

holy prophet (s.a.w.) and Muslim unity.

 He first focussed on the unity and future of the Muslim Ummah.

 He continued to expand the territories of the Muslim State through conquest. For

example to Persia, North Africa including Egypt and Spain.

 He constructed public facilities like bridges, roads, huge dams against any flood and to

ensure a regular supply of water for the welfare of the general public.

 He standardized the holy Qur’an by removing the differences in recitation of the holy

Qur’an.

 He taught the holy Qur’an and sent missionaries to various places and appointed

teachers to teach Islamic Law, Qur’an and hadith.

 Uthman (r.a.) was sent to negotiate with the non-beleivers during the time of the treaty

of al-Hudaibiyyah.

 Caliph Uthman died in 35AH (656AH). He was killed in his house while reading the holy

Qur’an by rebels in Madinah at the age of 84 years.

ALI BIN ABI TALIB (601 - 661AD).

 Ali (r.a.) was the cousin, son-in-law and beloved companion of the holy prophet (s.a.w.).

 He was the fourth Caliph of Islam.

 He was born in 599 or 600AD in Makkah inside the Ka’abah from the family of Banu

Hasim of the tribe of Quraysh.

 He was the first youth to accept Islam.

 He was a brave warrior and orator who participated in almost all battles against the

non-beleivers during the lifetime of the holy prophet (s.a.w.).

 The holy prophet (s.a.w.) gave him the title “Asadullah” (the Lion of Allah).

 He was asked to sleep on the holy prophet’s (s.a.w.) bed when the Quraysh plotted to

kill the prophet.

 He was entrusted with people’s property and the holy prophet (s.a.w.) instructed him to

return them to their rightful owners after his migration to Madinah.

 He was instructed by the holy prophet (s.a.w.) to write down the trety of al-Hudaibiyyah

between the holy prophet and the Quraysh in 628AD.

ALI BIN ABI TALIB (R.A.) AS THE FOURTH CALIPH AND HIS ACHEIVEMENTS TOWARDS

ISLAM.

 After the death of Uthman (r.a.), who was the third Caliph, Ali (r.a.) was forced to

accept the position of Caliph in the interest of Islam.

 He initially refused to accept because of the circumstances surrounding Uthman’s (r.a.)

death.

 Ali bin abi Talib ruled for nine (9) years.

 He dealt with corruption and rebellion by Governors and treachery by his followers.

 He fought to defend and maintain the integrity of the Muslim Empire.

 He was struck in the head with a poisoned sword by a Kharijite while he was praying in

the mosque at Kufah.

 The reign of Ali (r.a.) as Caliph witnessed a lot of civil war and revolts.

 He transferred the capital of the Islamic State from Madinah to Kufah in Iraq to avoid

series of revolts and crises.

 Ali (r.a.) was an accomplished warrior, scholar and orator.

 He was known as the gate of Knowledge because of his Knowledge, Wisdom and

Intelligence.

 He was strict in matters concerning the Bayt – al – Mal (Public Revanue and its

Administration.).

 He was kind to non-Muslims and the poor.

 Ali (r.a.), the brave warrior and scholar participated in many battles.

 He established impartial rule during his reign.

THE CONTRIBUTIONS OF THE KHULAFA’UR RASHIDUN TOWARDS ISLAM.

 They all contributed to the growth of Islam by winning back Arabia into Islam. This was

achieved by Abu Bakr (r.a.).

 Under their rule, Muslims achieved victory everywhere. Islam conquered Persia, Syria and

North Africa. Umar (r.a.) defeated the Byzantines.

 Compilation and Standardization. Uthman (r.a.) produced the standard version of the holy

Qur’an which is universally acceptable.

WEEK 12.

IBADAH - WORSHIP OR SERVICE TO ALLAH (S.W.T.).

 “Ibadah” is the Arabic word for worship or service to Allah (s.w.t.).

 Allah (s.w.t.) says in Q.51 – 56, surah al-Waqi’ah, the purpose of Allah’s creation of Jinn

and man is so that they may worship Allah (s.w.t.).

 This is confirmed by Allah (s.w.t.) in the following verses;

 Q.2:21, surah Baqarah.

 Q.3:132, surah al – Imran.

 Q.6:160, surah an - Aam.

 Q.31:8, surah Luqman.

 Actions or deeds must be accomplished with sincerity and obedience to Allah’s (s.w.t.)

legislation.

 Unlawful acts like bribery, corruption, killing, telling lies and all sorts of evil acts are

forbidden and punishable by Allah (s.w.t.).

 Good intentions supported by real effort or even if the intention is not materialized, it is

still Ibadah.

 Faithful and Righteous deeds are complete deeds which will be rewarded by Allah (s.w.t.).

SCOPE OF IBADAH.

 In Islam, Ibadah covers all lawful activities if they are done with good intention (Niyyah)

of worshipping Allah (s.w.t.) and fulfilling His Will.

 This is apart from the five pillars of Islam which are Iman (Faith), Salat (Prayer), Sawn

(Fasting), Zakat (Alms-giving) and Hajj (Pilgrimage).

 Q.2:177,110 surah Baqarah and hadith no.3 of an-Nawawi ‘s collection.

 It also comprises of all forms outward and inward obedience for example the

remembrance of Allah (s.w.t.), commanding good and forbidding evil, being good to
 relatives, sincerity in worship and the hope of Allah (s.w.t.)’s mercy. Q.31:8, surah

Luqman.

 According to hadith 2,6 and 27 of an-Nawawi’s collection. Extended acts of Ibadah

include;

 Settilng of dispute between two people.

 Helping a man on his beast or hoisting up his baggage.

 Steps taken while walking to prayers.

 Removing something harmful from the path or road.

Related by Bukhari and Muslim.

 Other examples include carrying out one’s profession or duty sincerely is an act of

Ibadah.

 The importance of Ibadah is that it determines the purpose of creation and helps to

control human behaviour and enables a believer to gin peace of mind.

ACCOUNTABILITY TO ALLAH (S.W.T.)

 In Islam, Ibadah covers every act or deed of man in this world is recorded and is

accountable to Allah (s.w.t.). Allah (s.w.t.) says in Q.84:4, surah Inshiqaaq;

“There is no soul but has a protector over it.”

Q.17:13 -14, surah Isra’il says;

“Every mans fate we have fastened on his own neck. On the day of Judgement,

We shall bring out for him a scroll which he will spread open, it will be said to him ‘Read thine

own records, sufficient is the soul this day to make out on account against thee.’

APPLICATION OF ACCOUNTABILITY TO ALLAH (S.W.T.) IN DAILY LIFE.

 A believer should be conscious of his actions for which he shall be held accountable

before Allah (s.w.t.).

 Honesty, sincerity and truthfulness should determine man’s actions both openly and

secretly.

 A believer always do good. Let good actions become second nature to him/her.

 A believer should expect reward for doing good deeds and punishment for committing

sins.