Fundamentals of Islam

Iman (firm belief). Let us explore first of all the meaning of the Arabic word iman and its definition given in the Quran by Allah Almighty. The root of Iman in Arabic is a-m-n which means: to be calm and quiet in one’s heart; to be protected from fear; trustworthiness and trustfulness (taj al-Urus).

Iman means to accept truthfully to be convinced to verify something to rely upon or have confidence in something. Iman is usually translated in English as faith or belief, and faith in turn signifies acceptance without proof or argument, without reference to reason or thought, knowledge or insight. While according to Quran, Iman is conviction which is based upon reason and knowledge; a conviction that result from full mental acceptance and intellectual satisfaction; the kind of conviction that gives a feeling of inner contentment and peace.

Iman is the basic belief of Islam

“La ilaha ill Allah”

There is no God worthy of worship except Allah

Iman-e-Mujmal

Iman e Mujmal (or the Summary declaration of faith)

I have faith in Allah as He is known by His Names and attributes and I accept all His commands

Iman-e-Mufassal

Iman-e-Mufassal (or the detailed declaration of faith)

I have faith in Allah and His Angels, His Books and His Messengers, and the Day of Judgment and that all good and evil and fate are from Almighty Allah and it is sure that there will be resurrection after death.

Seven Articles of Faith

The seven articles of faith and five pillars are the main doctrines of Islam and are based on the Quran and Hadith.

“O you who believe! Believe in Allah and His messanger and the Book which He revealed to his messenger, and the book which He revealed afore-time. Whoso disbelieves in Allah, His angels, His books and His messengers and the Last day, he has surely wandered far astray. (Al-Nisa’ 4.136)

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THE HADITH OF JIBRAEL The Hadith of the archangel Jibrael is of great importance because it encompasses the foundations of Islam, Iman and Ihsan. Its status in Prophetic tradition (sunnah) is the status of al-Fatiha (the chapter called 'The Opener') from the remaining of the Quran. This is why it is called the mother of all Sunnah just as the Fatiha is called the mother of all Quran. In the hadith of the Jibrael, related by 'Umar ibn al-Khattab, a companion of the Prophet (saw) and the second Caliph in Islam, the basic aspects of the way of Muhammad (pbuh) are laid out.

The meaning of Islam, Iman, (faith) and Ihsan (perfection):

Umar (May Allah be pleased with him) narrated: “One day while we were sitting with Allah’s Messenger (P.B.U.H) a man suddenly appeared before us, wearing a very white dress and having very black hair, without any signs of journey upon him, and none of us knew him. He approached until he sat before the Prophet (P.B.U.H) with his knees touching the Prophet’s knees and he placed his hands on his thighs and said: “O Muhammad inform me about Islam.” Allah’s Messenger (P.B.U.H) said:

“Islam: is to bear witness that none has the right to be worshipped but Allah, and that Muhammad is the Messenger of Allah, to offer the Salat, Pay Zakat, fast during the month of Ramdan and to make Hajj (the pilgrimage to Makkah) if you are able and have the means to make the journey.” The man said, “You spoke the truth.” We were surprised at his asking and confirming at the same time. He said, “inform me about Iman.” The Prophet (P.B.U.H) said:

“Iman: is to believe in Allah, His angels, His Books and Messengers, the Last Day and to believe in the Divine Preordainment of all that is good and evil.” He again said, “You spoke the truth.” He said, “Inform me about Ihsan.” He (P.B.U.H) said:

“Ehsan (perfection) is to worship Allah as if you see Him; if you can not see Him, surely He sees you.” He said “Inform me about the Hour (Doomsday). Then the stranger left. The Prophet (P.B.U.H) remained seated for quite a while, then he asked me, “O ‘Umar, do you know who the questioner was?” I said, “Allah and His Messenger know best.” He said, “That was Jibrael, he came to teach you your religion.” (Muslim).

Article 1:

Tawheed (Monotheism): the belief in the Oneness of Allah

The concept of tawheed is the srongest foundation of Islam. The term Tawheed is derived from the three consonants roots w-h-d, which serves as the vehicle for the basic concept of oneness or unity along with the closely related ideas of Singularity and uniqeness. These root letters are clearly apparent in the numerical adjective Wahid (one). In the words of Quran:

Inna Ilaaha-Kum-La-Wahid

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Our God is surely one. (37:4)

Tawheed undoubtedly is the central theme and message of the Quran and it is repeated in many verses. The Arabs in Makkah and later Jews in Medina inquired from Allah’s Rasul (SAW) who is Allah? Allah revealed in Surah Ikhlas (112) as follows:

Say, Allah is One, Allah is Everlasting, the Eternal, He has not given Birth and was not Born, and no one is comparable to Him.

Categories of Tawheed.

The three categories of tawheed are found in Soorah An-Naas, the very last chapter of Qura’n. Tawheed Fi Zaat – (Unity of Allah's Lordship) is found in His Statement: "Say: 'I seek

refuge in the Lord of mankind'". And Tawheed al-asmaa' was-sifaat (asma was-sifaat) is found in His Statement "the King of mankind”. And lastly, Tawheed fil Ibadaat - Oneness of Allah) is found in His Statement "the God worshipped by mankind

Tawheed Fi Zaat (- Unity of Allah's Lordship).

Tawheed Fi Zaat means to believe that Allah alone is the Rabb (the Creator, Provider, Sustainer, etc.) He has no partner in His Dominion and Actions. Allah alone has the power to benefit or harm, the power to change destiny, and He alone is truly Self-Sufficient (As-Samad) upon whom all the creation depends

The Qur'aan is full of acknowledgement and explanation of tawheed, and in it many examples are given. Among these explanations is the acknowledgement of tawheed fi zaat, explaining that it means that there is no Creator but Allaah, and that this fact necessitates that none be worshipped except Allaah. So it places the first argument before the second. Since they (the mushrikeen) would only agree to the first argument, and they dismissed the second, He the Exalted made it clear to them: since you know that there is no Creator but Allaah alone, and He is the One who gives the worshippers what they benefit from, and protects them from what harms them - there being no partner with Him in this - then why do you worship other than Him and make gods other than Him?

Tawheed of Attribute (Al-Asma Was-Sifaat) - Allah is unique in His Essence, His qualities and His attributes. Allah says: “To Him belong all the Best Names. All that is in the Heavens and the earth glorify Him. And He is the All-Mighty, the All-Wise.”( Soorah al-Mumtahinah (60): 24.)

Abu Hurayrah (RAT) narrates: “Allah has ninety-nine Names, and whoever believers in their meanings and acts accordingly will enter Paradise…”[Saheeh al-Bukhari vol.8. no. 419]

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Tawheed al-Asma was-Sifaat is to believe and affirm all the Names and Attributes of Allah found in the Qur’an and the Ahaadeeth of Allah’s Messenger (SAW). The Names and Attributes of Allah should be accepted without any alteration, whether in words or meaning. They should be understood in the absolute sense and free from human deficiencies because the similarity between the Attributes of Allah and mankind is only of name and not in degree.

The Names and Attributes of Allah should be accepted and affirmed without inquiring about their exact nature. Believing in their apparent meaning is an obligation and deeply reflecting about Allah is an innovation.

Tawhid in Worship (ibadat). It is to single out Allah, the Mighty and Majestic, with all types of worship, inwardly and outwardly, through speech and action. And to negate worship from everything besides Allah, no matter who or what it is. As He, the Most High, said,“And your Lord has decreed that you should worship none but Him.” (al-Israa’: 23)

Allah, the Most High, says, “Worship Allah and join none with Him (in worship).” (an-Nisaa’: 36)

Allah, the Most High, says, “Verily! I am Allah! La ilaaha illa ana (none has the right to be worshipped but I), so worship me, and perform as-salaat for my remembrance.” (Ta-Ha: 14)

Arguments against the Concept of Gods Other Than Allah

The true god must be creating and doing, giving benefit to His servant and protecting him from harm. So if there was another god with Him sharing in His kingdom, then it too would be creating and doing, and in this case the partnership would be unacceptable, rather if he has the power to overcome that partner and be left alone in his sovereignty and divinity without him, then he would do that. If he is not able to do that, then he will withdraw with his creation into retreat as the kings of the earth do when retreating from others with their sovereignty when one is not able to defeat the other. Then this scenario requires one of three possibilities:

1. That each god retreats with his creation and authority.

2. That one of them defeats the others.

3. That they would all be under the control of one king doing with them as he wills and they would have no say in the matter, then this one would be their god, and they would be his servants, lorded over and subdued in every sense of the word.

The maintenance of the affairs of the universe and regulation of it is an evidence proving that one God organises it all, one King, one Lord, there is no god for creation other than

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Him, just as the evidence of impossibility (see previous article) proves that the universe's creator is one, there is no Lord other than Him and no god equal to Him. So just as it is impossible for the universe to have two equal creators, likewise it is also impossible that there would be two gods to be worshipped.

THE BENEFITS OF TAWHEED

When pure tawheed is practiced in the life of an individual or the society it produces the best of results. From its results are the following:

1) Liberation of mankind from worship and submission to other than Allaah. The creation cannot create anything, rather they themselves are created. They are not capable of harming nor benefiting their souls. They are not capable of causing death nor giving life nor are they able to resurrect the dead.

So Tawheed liberates man from every worship, except to his Lord, the One Who created him and then proportioned him.

It liberates his intelligence from deviation and delusions.

It liberates his mind from obedience, humility and submission to other than Allaah.

It liberates his life from the mastery of the rulers, the soothsayers and those who deem themselves divinely appointed over the slaves of Allaah.

Due to this, the leaders of shirk and oppression in the times of ignorance rose up against the call of the Prophets in general and particularly against the call of the Messenger, because of the fact that they understood the meaning of "La ilaaha lila Allah" to be a universal pronouncement for the liberation of mankind, and the overthrowing of the tyrants from their false thrones, and the elevation of the faces of believers, those who do not prostrate except to Allah, the Lord of the Worlds.

2) The personality remains balanced. Tawheed aids the formation of a balanced personality, the preferred aim and direction of this life and it unifies and consolidates its purpose. So the personality does not turn except to the only One worthy of worship, and it turns to Him in private and in open and it calls to him in private and in open, and it calls upon Him in ease and in adversity. As opposed to the Mushrik (pagan) who shares his heart between those who are worshipped besides Allah, at times he turns to the living and at times he turns to the dead, and Yusuf said: Oh my two companions of the prison are many different lords better, or Allaah, the One, the Irresistible? [12:39]

So, the believer worships One Lord, he knows what is pleasing to Him and what is displeasing to Him, lie stops at whatever pleases Him and his heart becomes calm.

As for the Mushrik, lie worships numerous deities, one he takes from here and another he takes from there and he is divided between them and he has no comfort.

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3) Tawheed is the source of security for the people, because it fills the soul of the individual with peace and satisfaction. He does not fear anyone except Allah and tawheed blocks the ways to fear of loss in provisions, the soul and the family, fear from mankind, inn, death and other than that from those things which are feared.

The believer who worships Allah alone. does not fear anyone except Him and because of this he feels secure whilst the rest of mankind fear and he feels satisfaction whilst the people are restless. This is the meaning that is indicated in the Qur'aan in His saying: Those who believe and do not mix their belief with zulm, they are those upon whom is security and they are the rightly guided. [6:82]

This security emerges from the innermost depths of the soul and not from any police guard which is the security of this world. As for the security of the Hereafter, then it is greater and more lasting for those who are sincere to Allaah and do not mix their tawheed with shirk, because shirk is a great dhulm.

4) Tawheed is the source for the strengthening of the soul, because it gives an individual a strong and formidable mental attitude, by which he fills his soul with hope in Allah, confidence in Allah and reliance upon Allaah, pleasure with His Decree, gives him patience upon His Tests and freedom from reliance upon the creation. This individual is firmly established, like the mountains, and when a calamity befalls him he asks his Lord to remove it and not the dead. The Prophet (sallallaahu alayhi wasallam) indicated this in his saying: "When you ask, then ask Allaah and when you seek help, then seek help from Allaah alone. " [Hasan Sahih – Tirmidhi]

If Allaah touches you with harm, none can remove it except Him." [6:17]

5) Tawheed is the foundation of brotherhood and equality, because it does not permit following those who take others as lords besides Allah, since worship is for Allah alone and worship to Allaah alone must be from all of mankind, and the head of them is Muhammad (sallallaahu alayhi wasallam) His Messenger and His chosen one.

The Belief in Angels

Angels are beings created from light.

A’isha (ra) narrated that the Prophet (saws) said:

"Angels were created from light, Jinn were created from smokeless fire, and Adam was created from that which has been described to you (in the Qur’an and Sunnah)..."

(Muslim)

It is obligatory, and infact an essential part of faith to respect all of the Angels. Therefore, it is unthinkable for Muslims to have any animosity towards any of the Angels, let alone cursing them. Any such action is considered an act of Kaffir (disbelief).

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Some Jews once came to the Prophet (saws) and told him that they had five questions for him. If He could answer the questions satisfactorily, they would be his followers.

The Prophet (saws) answered the first four to their satisfaction, and then they asked him the final question; "There is not any Prophet, except that he has an angel assigned to him as a companion, who brings him news from Allah. So tell us who your companion is?" The Prophet (saws) replied, "Jibreel, (as)." They said, "That is the one who brings down war, fighting and punishment - our enemy. If only you had said Mika’el, who brings down mercy, rain and vegetation, it would have been that we follow you!" Then Allah revealed the reply:

"Say: Who is an enemy to Jibreel? For, it is he who brought it (this Qur’an) down to your hearts, by Allah’s permission, confirming that which was before it, and as a

guidance and a mercy to the believers. Whoever is an enemy to Allah, and to His Angels, and to His Messengers, and (in particular to) Jibreel and Mika’el, then let

him know that Allah is an enemy to the disbeliever."

(Qur’an :Al Baqarah 2:97-98)

Related by Ahmad, Al-Timidhi and Al-Nasa’i

The Nature of Angels

They do not have desires of their own, neither do they eat or drink. They are honoured servants of Allah, and never disobey Him.

They are perpetually in service, in prostration, in a standing posture, or through various other forms of worship.

And also:

"They are honoured servants, who do not precede Him in speech, and they act according to His command. He knows what is ahead of them, and they do not

intercede, except for those whom He approves."

(Qur’an 21:26-27)

Angels are also described as having wings:

"Praise be to Allah, the Originator of the Heavens and the Earth, the creator of angels having wings - two, three and four."

(Qur’an 35:1)

However, we should not try to guess the nature or form of these wings. Certainly, there is no basis in Islam, for the corrupt notion, prevalent in the west, that angels are like

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beautiful little girls with a pair of wings on their backs. The angels do not have a gender. They do not procreate; Allah has denounced those who regard them as female. Indeed to do so is the way of the disbelievers.

"Those who do not believe in the Hereafter, surely name the angels with female names."

(Qur’an 53:27)

The pagan Arabs, for example, called the angels; daughters of Allah, despite the fact that they themselves were disdainful of female offspring, and were so ashamed of them that they were inclined to bury their daughters alive. Allah (swt) thus condemns these ignorant beliefs and practices:

"Or has He (Allah) taken, out of that which He created, daughters, and honoured you with sons ? And, when one of them receives tidings of that which He sets up as a likeness to Allah Most Gracious (i.e. of a girl) his face becomes dark and gloomy and

fill of grief....And they consider the angels, who are worshippers of Allah, to be females. Did they witness their creation ? Their testimony shall be recorded, and

they will be asked."

(Qur’an 43:16,17,19)

Can Angels be Seen??

Prophets can see angels in their natural form. Al-Bukhari recorded that A’ishah (ra) narrated that the Prophet (saws) saw the Angel Jibreel (as) twice in his natural form. However, ordinary people (i.e. non-Prophets) cannot see them unless they (angels) take on a visible form. Angels can indeed take a material form, such as that of handsome man.

An example of this is found in the Qur’an where Allah sent angels to give Prophet Ibrahim (as) glad tidings of a son, and then to assist the Prophet Lut (as). Lut’s (as) people, being homosexuals, lusted after these angels, but Allah destroyed the depraved sinners.

Also, in the Qur’an, there is the incident in which the angel Jibreel (as) came to Maryam the mother of Isa (as) to inform her that she would miraculously give birth to Isa (as).

Lastly there is the famous "Hadith Jibreel" related by Muslim, in which angel Jibreel came to the Prophet (saws) in the form of a man, and asked him about Islam, Iman and Ihsan. This was done in public view, and its purpose was to teach the people about their religion.

The Duties of Angels

Angels have various duties, with each having a well defined role.

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Angels thus teach us the benefits of specialization. So, in the Islamic society, some members must specialize in the Qur’an and its sciences, others in medicine, still others in agriculture and so on and so forth, so that the Muslim community becomes efficient and well balanced. Similarly, in the home, the responsibilities are divided. While the man is responsible primarily for supporting the family financially, the woman has an important role in the upbringing of the children, although she is by no means confined to only this task.

Nevertheless, He has told us about some of these angels through the Qur’an and the Sunnah.

The Names and Tasks of Some Angels

Only a few angels are mentioned in the Qur’an and the Sunnah, Others are mentioned either by specific names or by role or their general nature of serving and worshipping Allah.

Among those mentioned are:

Jibreel - This is the most distinguished of the angels, and is entrusted with carrying revelation to the Prophets. This includes bringing the Qur’an to Prophet Muhammad (saws).

Mika’el - The one entrusted with the sustenance of creatures, and is also one of the most prominent angels. He is responsible for directing air, wind, clouds and rain.

Izra’il – The angel of death who comes to take the spirits of the dead. He is entrusted with taking the souls of all creatures in the universe.

Israfil – The angel of the Day of Judgment who blows the horn to last the life on the universe.

Beside these major angels there are some others mentioned in Sunnah:-

The Recorders - These are two angels who accompany every human being and record his deeds. One of them stays on the right side and he records only good deeds. The other stays on the left side and records only bad deeds.

The one on the right (the generous one - He records good deeds and is so named because each good deed is rewarded ten times over or even more.

These angels record our deeds, words, and thoughts.

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The Gaurdians - They are angels who protect us from whatever evil Allah wills to save us from. The angels of the night and day witness it.

Munkar and Nakeer - They are the two angels in charge of questioning people in their graves about their faith.

Ridwan and Malik - They watch over Heaven and Hell. The custodian of Heaven is called Ridwan, while that of Hell is named Malik.

The Number of Angels

How many angels there are? Only God knows. The Much-Frequented House is a sacred heavenly sanctuary above the Kaaba, the black cube in the city of Mecca. Every day seventy thousand angels visit it and leave, never returning to it again, followed by another group. (bukhari)

Belief in All prophets or Messengers

Although every people, generation or nation has had its prophet, Islam enjoins its followers to believe in all the prophets as ordained by God in Surah 4:152:

"Those who deny Allah and His apostles, and those who wish to separate Allah form His apostles, saying: "We believe in some but reject others," and those who wish to take a middle course, they are in truth unbelievers; and We have prepared for unbelievers a humiliating punishment."

"To those who believe in Allah and His apostles and make no distinction between any of the apostles, We shall give their due rewards for Allah is All Forgiving and Most Merciful."

According to a hadith the number of prophets is 124,000 but the Quran mentions only 25 of them.

In surah 40:78 Allah revealed to Muhammad s.a.w. "We did aforetime send apostles before thee: of them there are some whose story We have not related to thee."

An outstanding aspect of the Islamic belief in prophet hood is that Muslims believe in and respect all the messengers of God with no exceptions. Since all the prophets came from the same One God, for the same purpose - to lead mankind to God - belief in them all is essential and logical; accepting some and rejecting others has to be based on misconceptions of the prophet's role or on racial bias. The Muslim are the only people in the world who consider the belief in all the prophets of God as an article of faith. Thus the Jews reject Jesus Christ and Muhammad (PBHU): the Christians reject Muhammad (PBUH) and in reality reject Moses because they do not abide by his laws. The Muslims accept them all as messengers of God who brought guidance to making. However, the revelation which those prophets brought from God had been tampered with in one way or another. The belief in all the messengers of God is enjoined on the Muslim by the Quran:

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Attribute of Prophets What type of beings are the prophets? Prophets were all human beings since human beings alone could serve as models and become reformers of mankind. According to Surah 21:7-8: "...The apostle we sent before thee were men to whom We granted inspiration. Ask the people of the Book if you know not. Nor did We give them bodies that ate food; nor were they exempt from death." In Islam they have a special status and significance. They have distinctive features;

1.Sidk: "Sidk" means being upright ,truthful and righteous;. Every prophet is an upright and truthful person. They never lie. All prophets refrained from lying in their lives prior to prophecy as well.

2.Amana: "Amana" refers to being reliable, faithful and trustworthy; best in the community morally and intellectually. . All prophets are trustworthy and reliable people.

3. Sinless or Ismat: Prophets are infallible in that they do not commit sin to violate the law of God. They are the chosen one and their life serves as role model for his followers."Isma" refers to being protected from sin. Prophets never, at any point in their lives, took part in sins that could be considered shirk (associating partners with Allah) or kufr (Denying Allah). They also did not intentionally commit any sins after receiving prophecy. Small mistakes they made because they are humans were rectified immediately through warnings from Allah. And this occurred so that their status as models to mankind is not marred.

4.Tabligh: "Tabligh" refers to Prophets' the complete conveyance of the commands and prohibitions they receive from Allah to the people. They never withhold what has been revealed to them;

Attributes of the Prophet Muhammad

1.Prophet Muhammad was a Mercy to all mankind:Allah Said: “It was by the mercy of Allah that you were lenient with them. “(quran, 3:159)Allah Said: “for the believers he is full of pity, kind and merciful.” (Quran, 9:128)

2. The last book revealed on Him

The Quran is the last Book of Allah sent for the guidance of humanity through the last

Prophet Muhammad .

3. Finality of the Deen

“This day have I perfected for you your religion and completed on My blessing.” With the perfection of religion comes the finality of prophethood for there is no need for another prophet and another religion after the Holy Prophet Muhammad and Islam.

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4. Seal of the Prophets (finality of the Prophet Muhammad)

"O people ! Muhammad has no sons among ye men, but verily, he is the Apostle of God and the last in the line of Prophets. And God is Aware of everything." (Surah Al Ahzab: 40)

In this verse, the Holy Prophet Muhammad has been described as the "Seal of the prophets" or the "Last of the prophets". This verse from the Holy Qur'an is the most clear-cut evidence for the belief of "Khatmun-Nubuwwat" (finality of prophethood).It is thus incumbent upon Muslims to believe that Prophethood has ended with the advent

of Hazrat Muhammad . This belief in the finality of Prophethood has been an

established belief of the Muslims since the time of the Prophet .

5. Universality

The Quran cites the Prophet of Islam as a messenger sent for all mankind and not just for the Arabs. The Quran says: “We have sent you as a mercy to mankind.” (21:107).

Previously all prophets were sent for specific people but Prophet Muhammad was sent for the mankind.

6. Miracles

Miracles which occurred during the life of several of the prophets should not be attributed to powers of the prophets or certain faculties of the prophets, like Musa's splitting the sea and drowning Pharoah and his army; Yunus' deliverance from fish's mouth; and Isa' a raising the dead to life, restoring sight to the blind and curing all kinds of ailments. A prophet has to effect a moral and spiritual transformation. In a society "seeing is believing" miracles became just a means to appeal to the reasoning faculty.

The miracle of Islam is the Holy Quran. It has transindividuals and families; societies and nations. It has awakened the material as well as the moral, intellectual as well as the spiritual being in a man. All previous mriacles were limited to its time and place: that is they were shown to specific people at a specific time. Not so with the miracle of Prophet Muhammad (PBUH) the Quran. It is a universal and everlasting miracle.

Belief in Books/Revalations

Allah, Glory to be Him, provided every one of His prophets with books which He revealed to them. Those books or scriptures contained the tenets and fundamentals of religion as well as the instructions and commandments of Allah conveyed to various nations through His Messengers. The holy books were meant to be records of religion so that the various people and nations of the world might refer to them to know the ordinances and laws revealed by Allah and comply with them.

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On the one hand, we are required to believe in all revealed books at large. On the other, we are required to believe in certain books which Allah told us in Quran He had revealed, namely:

1. The Qur'an, revealed to Muhammad;2. The Injeel (Gospal), revealed To Hazrat Essa;3. The Zaboor (Psalms), revealed to Harat Dawood;4. The Torah, revealed to Hazrat Musa;5. The Tablets, of Hazrat Ibrahim (i.e., Abraham) and Hazrat Musa (May peace and blessing of Allah be upon them).

Although books revealed to prophets before Muhammad (the last Messenger of Allah) were just temporary revelations each addressed to a particular tribe or nation, yet it is incumbent upon by Muslims to believe in them in general, and in the Qur'an on detailed basis in particular. The Qur'an is the final and comprehensive Scripture. It is the only book of Allah which has remained free from distortion and change, and has been transmitted to us whole in the most reliable ways and in its original text-a feature not enjoyed by any of the earlier books of revelation.

Unlike Judaism and Christianity, Islam sets the belief in all books revealed by Allah (God) through his prophets as an important article of faith. Muslims believe that Allah revealed books to His messengers as proof for mankind and as guidance for them. Allah’s prophets purified and taught mankind wisdom from these books. The Qur’an is the final book, which Allah revealed to the Prophet Muhammad. Allah has guaranteed the Qur’an’s protection from any corruption or distortion.

Distinguishing features of the QuranProtection of the Book by Allah(We have, without doubt, sent down the Reminder [i.e., the Quran]; and We will assuredly guard it [from corruption].) (Al-Hijr 15:9)This promise from Allah Almighty to protect the Quran is very important for us as Muslims in order to have confidence in the source of all our knowledge about Islam, the Quran. People before Islam had received messages from Allah, which they eventually corrupted with changes, additions, and deletions.

The difference between Islam and the religions before Islam, including heavenly religions, is in who was assigned with the protection of the message. In Islam, Allah entrusted Himself with the protection of the Quran; whereas, before, only humans were entrusted to the protection of the divine Scriptures.

A living book in a living language

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The Qur’an is not simply a book that equals the Bible, though there are many common points between the two. One major difference is that the original books of the Bible are not available in the form and language in which they were first written and only translations are extant - whereas no translation of the Qur’an can be called the Qur’an.Another point about the Qur’an is that it is not a book of history, a book of science or a book of law - though it has all these in it. It is first and foremost a book of divine guidance. Also, you need to know that the Qur’an does not contain detailed explanations of the situations that prompted the revelations of its verses.

UniversalityUniversality means high thinking and an unbiased and unconditioned approach. We find an example of this quality in the Quran. It addresses us thus: ‘O man, O mankind.’ This shows that the approach of the Quran is based on universality. The very first chapter of the Quran begins with these words: ‘Praise be to God, the Lord and Sustainer of all mankind.’ Similarly, the Quran introduces God as the “Lord of the worlds”, and not just the Lord of the Muslims or the Lord of the Arabs. He is also called ‘the Lord of the East and the West.’ (70:40)

All the previous books were sent to specific people but Quran is not sent for Muslims or Arabs alone. Its message is universal and for all the times to come.

The Last Revealed Book

Allah has given us several Books of guidance through the years, but each one was ultimately corrupted and changed by dishonest people. Each Book essentially contained the same fundamental message as the previous Books. Mankind was expected to guard these Books from harm, but unfortunately failed to live up to this expectation. Slowly but surely, each Book was edited and tampered with, destroying its authenticity.

Belief in Destiny

The word taqdeer stems from the three letter root qaa-daa-raa with the basic meanings of ‘to measure. Therefore, taqdeer basically means to make something according to a measure / standard.

Allah has ordained certain standards and measures for the functioning of the Universe. For instance, it is pre-determined for water to solidify at 0 ° C and vaporize at 100 ° C; for fire to burn and scorch and for the Earth to exert gravitational pull, and so on so forth. In the physical world of living matter (plants, animals and humans), Nature has similarly ordained their taqdeer – some animals are herbivores, some are carnivores while Man is omnivore. The Sun, the Moon and all the other astral bodies are likewise bound to their respective taqdeer – their natural life spans and their properties.

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But, as has been mentioned before, Man is different from the rest of Creation in having the freedom of choice. Nonetheless, it is to be noted that Man is free to choose an action but they must bear the naturally ordained and pre-determined consequence of that action. If one puts one's finger in fire, one must suffer burns (because that is the taqdeer of that action). After that, one must turn to another action with a different taqdeer – like applying an ointment on the burn.

Similarly, in the human social world, Man is free to choose his actions but must bear the natural consequences of them. The laws governing the physical as well as the human social universe are unchanging and constant. Whosoever follows the Divine Law, even if to a very small extent, and does noble deeds will see pleasant results. And whosoever goes against the law, even if to a very small extent, would get appropriate punishment.

Two Types of Taqdeer

Taqdeer Muallaq (revocable) and Taqdeer Mubram (irrevocable, predetermined, absolute)

Although Taqdeer Muallaq is subject to change by supplications and prayers but certain things are categorized under Taqdeer Mubram, which is not to be changed like the birth or death of a person. This destiny denotes the eternal knowledge of Allah. It encompasses the final result of Muallaq destiny i.e. our choice of actions, their consequences and every precise detail of our lives. This definite knowledge of Allah is not subject to change or alter even slightly and is exclusive to Allah only.

Belief in Hereafter

Belief in the Hereafter is belief in the Unseen, which is known only to the Omnipotent, Omniscient Creator. Allah (Exalted be He) says:“ Did ye then that We had created you in jest, and that ye would not be brought back to us (for account)?”(Qur'an 23:115).

In fact life would be absurd if there was no Day of Judgment on which all the dead will be resurrected and questioned about their deeds in this earthly life.

This can be easily realized by everybody without the need for material evidence. In this world, there are many examples in which divine justice is not fulfilled and we naturally come to the conclusion that there should be some world or life other than this transient one in which all unsettled issues and deeds of injustice are brought forward in the Divine Court of Justice, and the righteous and the wicked receive their just reward or punishment. Such a Day of Judgment is extremely necessary, for we see many cruel or wicked people who are devoted to sins and wrong doing, and yet they lead a happy comfortable life without getting their due punishment On the other hand, there are many righteous people who lead a miserable life during which they suffer from oppression, humiliation, poverty or homelessness and at last die without being requited. Is all this

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consistent with Divine Justice? Not in the least. Then there must be such an inevitable day devoted to a lasting settlement of all accounts.But many people are blinded to this fact owing to various factors such as whims, materialism, lack of belief and deviation from the truth.Thus, everything we do in this world, every intention we have, every move we make, every thought we entertain, and every word we say, all will be we counted and kept in accurate records. On the Day of Judgment, they will be brought up. People with good records will be generously rewarded and warmly welcomed to the Heaven of Allah, where there is eternal and perfect bliss, and those with bad records will be punished and castinto Hell. That is, in a word, the Day of Judgment and final settlement of all accounts.

In Islam, Yawm al Qiyamah “the Day of Resurrection” or Yawm ad Din “ The Day of Judgment “ is Allah’s final assessment of humanity. Al Qiyamah is also the name of the 75th Surah of the Qur’an.

The Qur’an states that even the smallest acts of the believers will not be wasted. Those whose belief in Allah shaped their correct perception on life, and who did good deeds and are faithful will be tested in this but will be rewarded in the hereafter if their deeds are deemed acceptable by Allah and vice versa.

Barzakh

Barzakh is a sequence that happens after death, in which the soul separates from the body and then rests in a cold sleep state till the Day of Judgment.

Judgment

During judgment, a man’s or a woman’s own of deeds will be opened, and will be apprised of every action one did and every word one spoke (Qur’an 54-52-53). Actions taken during childhood are not judged. The account of deeds is so detailed that the man or woman will be in awe at how comprehensive the account is, such that even lesser ad trivial deeds are included throughout judgment by Allah. The accounts of judgment are also replete with the emphasis that Allah is merciful and forgiving, and that mercy and forgiveness will be granted on that day insofar as it is merited.The age of the hereafter or rest of eternity is the final stage commencing after the Day of Judgment and all of humanity has received their judgment from Allah. If they were righteous and id good deeds based on their own circumstances, then if Allah wills, by his mercy they go to Jannah (heaven) a state of bliss and if they have attained little in life, and were unrighteous in their actions—or were despite all evidence shown to them bent on denying the truth of life once it was presented to them—based on their own circumstances they shall go to Jahannam (a spiritual state of suffering). This stage of life commences officially after the embodiment of Death is brought up and is slain, thus Death dies literally, and no one will ever experience or behold the concept of Death

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everafter. Based on the verdict received which is brought upon by each person's individual deeds actions and circumstances in life the Day of Judgment which everyone is judged with the utmost sense of justice, each human will spend this stage of life in Heaven or Hell (which will be a place for purification of the soul so that one realizes the wrongs each has committed in life). However, those in hell are eligible to go to the state of heaven after being purified by the state described as hell at a later time if they "had an atom's worth of faith in them" and the soul repentful. It is believed by many Muslims that a Muslim will end up in Jannah once their sins have been punished.

Surah Fateha

بسم ال الرحمن الرحيمالحمد ل رب العلمين

الرحمن الرحيمملك يوم الدين

إياك نعبد وإياك نستعين المغضوب غير عليهم أنعمت الذين طاصر اهدنا الصراط المستقيم

الضآلين ول عليهمIn the name of Allah, the Most Gracious, the Most Merciful:

All Praises to Allah, Lord of the Universe

Most Gracious, the Most Merciful

Sovereign of the Day of Judgment

You alone we worship, and You alone we ask for help

Guide us to the true path

The path of those on whom You have bestowed your favor, not of those who have earned Your anger, nor of those who go astray.

Surah Fatiha and the concept of Tawheed

It is named al-Fatiha, the Opening - because it opens the Book and by it the recitation in prayer commences.

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We read Surah Fatiha in every rakah, and it is sometimes called the mother of the Quran – ummul Quran, it is referred to by many other names.

It consists of seven verses. From the manners that Islam has taught us is to begin all of our actions by mentioning the Name of Allah first. The purpose behind this far-reaching and manifold:

1. It brings Allah to mind before one does the action. 2. It prevents one from doing evil actions.

3. He will attain Allah’s support and succour in that action.

4. It reminds one of the purpose, the source of fulfillment of that need, the source of blessings for that action and its final destination.

The first ayah of Surah al-Fatiha not only states the tenet of Tawhid but is itself a solid proof of Tawhid. Here two things have been confirmed about Allah subhanahu wata'ala; His deservedness of praise, since He alone is befitting and worthy of praise and the Providence of all, as He alone is the Sovereign and Cherisher of all of creation. AI-Hamd (all due praise) means to describe one's virtues and is a recognition of excellence and worship has been made the most dignified form of praise. In reality, there is only a minority who are even worthy of ordinary praise, so can it can never be possible for anyone to be worthy of the most dignified and exalted form of praise being worship. That is why the Divine Essence, which is befitting of complete praise, is the only entity entitled to be worshipped and contemplation of this is called Tawhid.

The same ayah also mentions Allah’s providence over all of creation. The significance of the Creator, Sovereign and Cherisher of the Universe is contained in Rabbil-alamin (Lord of the Worlds). This quality lays the foundation of Tawhid, since it is this Being which is the creator of everyone, the Sovereign of man’s existence, He who holds the power over life and death and is responsible for man’s sustenance.Second verse The Most Beneficent (ar-Rahmaan), The Most Merciful (ar-Raheem)" Ar-Rahmaan is more intense than ar-Raheem because Ar-Rahmaan is the one endowed with Mercy that extends to all of the creations in this world and to the believers in the Hereafter. Ar-Raheem on the other hand is the One endowed with Mercy that extends to only the believers on the Day of Judgment - this being the understanding of the majority of the scholars.Third verse Master of the Day of Judgment"

The meaning of the verse would be that on that Day, Kingship belongs to Allah Alone and not to any of the creation who before then used to be kings on earth, vying with each other for power and dominion, exulting in what they had, pompously boasting about their grandeur and trying their best to outdo their competitors. However on that day they will come to know with certainty that in reality they are powerless and humiliated and that Grandeur, Power and Authority belongs in its entirety to Him Alone.Fourth verse "You Alone we worship, You Alone we ask for help”

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This verse points to the actualization of the meaning of Laa ilaaha illaa Allah (there is none worthy of worship except for Allah) for its meaning is comprised of two matters: negation and affirmation. So the negation aspect, contained in the words laa ilaaha, means to remove every single object of worship apart from Allah in all the actions of worship. The affirmation aspect, contained in the words illaa Allah, means to single out the Lord of the heavens and the earth Alone for all matters of worship in the way that has been legislated by the Sharee`ah. Also that we do not seek aid from anyone but You because the affair in its totality is under Your control Alone, no one else has even an atoms weight of control over it. Again the object of the verb has been brought before the verb to stress this fact. In this statement’s following His saying, ‘You alone we worship’ lies an indication that it is not permissible to put our trust in anyone except the One Who deserves worship because no one else has control over the affairs.

Fifth verse "Guide us to the Straight Path"

After praising Allaah, the servant then proceeds to ask of Him from His bounty and blessings. This is the most virtuous way of asking Allaah by first praising Him and then asking of Him.

Sixth verse "The Path of those whom You have favoured"

Ibn Abbaas said in commentary to this verse,

[Those who you have favoured] by making them obedient to You and worship You from the Angels, the Prophets, the sincerely truthful, the martyrs and the righteous. This is like what our Lord, the Exalted has said, "they will be in the company of those upon whom Allaah has bestowed His favour: …"

Seventh Verse “ Not to the Path of Those who have earned [Your] Anger’ and ‘those who have gone astray”

‘I asked the Messenger of Allaah (SAW) about Allaah’s saying about, ‘those who have earned [Your] Anger’, and He said, ‘it refers to the Jews.’ I then asked about, ‘those who have gone astray’ and he said, ‘the Christians are those who have gone astray.’ [Reported by at-Tirmidhee and Ahmad and it is saheeh]

The Jews and the Christians even though both of them are misguided and both of them have Allaah’s Anger on them - the Anger is specified to the Jews, even though the Christians share this with them, because the Jews knew the truth and rejected it and deliberately came with falsehood. Therefore the Anger of Allaah being upon them was the description most befitting them. The Christians were ignorant, not knowing the truth, so misguidance was the description most befitting them.

Sources of Knowledge

The Need for Revelation

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Every Muslim knows that Allah Almighty sent man into this world as a matter of testing him and that in return for his being obligated with certain duties the entire universe was placed at his service. For this reason, man, once he is in the world, must do two things:Make the best use of this world and of things created in it. While using this world to his advantage, keep the injunctions of Allah Almighty in sight and do nothing that goes against His will and pleasure. For these two functions man needs knowledge. Therefore, unless he knows the reality of this world, the properties of different things, and the manner in which they can be put to use, he cannot use anything in this world to his advantage. Likewise, unless and until he knows the will of Allah Almighty as to what pleases Him and what displeases Him, it will be impossible for him to lead a life in line with the will of Allah Almighty.

Allah Almighty, along with the creation of man, created three things through which he could continue receiving knowledge of the above-mentioned matters of concern. These are:1. The five senses: sight, hearing, smell, taste, and touch.2. Reason.3. Revelation (wahi)

Consequently, man discovers many things through his senses, many others through reason, and the knowledge of things he can attain through these two sources are bestowed upon him through wahi.

The arrangement between these three sources of knowledge is such that each one has its limits and a particular sphere of activity beyond which it does not work. In natural sequence, the knowledge of things man collects through his senses cannot be deduced through bland reason. For instance, one knows by seeing a wall with one’s eyes that its color is white. But, should one close their eyes and try to discover the color of the wall on the sole strength of their reason, it would be impossible. Similarly, the knowledge of things that comes through reason cannot be discovered by senses alone. For instance, one cannot discover who made the wall by simply seeing it with one’s eyes or touching it with one’s hands. Reason is needed to arrive at that conclusion.

Is Reason a Sufficient Guide?

‘Why do we eat?’ ‘Why do we sleep?’ ‘Why do we work?’ The answers we would get to these questions would be similar. ‘I eat to live.’ ‘I sleep to rest.’ ‘I work to support myself and my family.’ But when it comes to what the purpose of life is, people are confused. We see their confusion by the type of answers we receive. Youths may say, “I live for entertainment.” The middle aged professional might say, “I live to save enough for a comfortable retirement.” The old man would probably say, “I’ve been asking why I’m here most of my life. If there’s a purpose, I don’t care anymore.” And perhaps the most common answer will be, “I really don’t know!”How, then, do you discover the purpose of life? We basically have two options. The first is to let ‘human reason’ - the celebrated achievement of the Enlightenment - guide us.

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After all, the Enlightenment gave us modern science based on careful observation of the natural world. Why does mankind need revelation? Isn’t it enough just to be good? Isn’t it enough for each of us to worship God in our own way?

To begin with, without guidance mankind cannot even agree on social and economic issues, politics, laws, etc. So how can we ever agree on Allah? Secondly, nobody writes the user manual better than the one who made the product. Allah is the Creator, we are creation, and nobody knows the overall scheme of creation better than the Creator. Are employees allowed to design their own job descriptions, duties and compensation packages as they see fit? Are we citizens allowed to write our own laws? No? Well then, why should we be allowed to write our own religions? If history has taught us anything, it is the tragedies that result when mankind follows its caprice. Revelation tells us what to do, what not to do and why, tells us what Allah expects of us, and shows us how to correct our deficiencies. Revelation is the ultimate user’s manual, provided as guidance to the one who will use.

Imagine raising children in a home in which you have established “house rules.” Then, one day, one of your children tells you he or she has changed the rules, and is going to do things differently. How would you respond? More than likely, with the words, “You can take your new rules and go to Hell!” Well, think about it. We are Allah’s creation, living in His universe under His rules, and “go to Hell” is very likely what Allahwill say to any who presume to override His laws with their own.

In short, reason gives no guidance as far as the five senses work efficiently, and when the five senses become helpless reason starts to function. But even the guidance given by reason is not unlimited. It too has its limits. There are things the knowledge of which can neither be acquired through senses nor through reason. For instance, to find out how that very wall can be used to please Allah Almighty and in what manner of its use will it displease Him, neither the senses nor reason can be of use here. In order to provide man the answer to such questions, the source that Allah Almighty prescribed is what is known as wahi (revelation). The method it follows is that Allah Almighty selects one of His servants, ordains him as His messenger, and then to him He reveals His Word. This Word is wahi.

It should thus be clear that wahi is the highest source of knowledge for man which offers him the answer to questions about life which cannot be solved by means of reason and the senses but which are nonetheless necessary to know. It should further be apparent that reason and perception alone are not sufficient to show man the way. It is rather all the more necessary, almost inevitable, that divine revelation be there for his guidance. Since wahi is needed where reason does not function, it is therefore not necessary that everything communicated through wahi be compulsively comprehended through reason.On the contrary, as reason is of no help in ascertaining the color of some object since that is the job of the senses, so is the gracious transmission of knowledge of many religious beliefs the sole prerogative of wahi and not of reason. Furthermore, trusting reason alone for their comprehension is not sound or correct.

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Wahi (Divine Revelation)

Wahi is divine revelation exclusive with the Ambiyaa (AS). No human being, besides the Ambiyaa (AS) receives this form of revelation, viz., Wahi. Allah reveals his truth in two main ways as found in the uses of the term wahi. This word means literally “sending” “writing” with reference to a divine message communicated to Prophets and Saints

Wahi is protected by Allah , hence there is absolutely no possibility of the slightest baatil contaminating it. The Qur'aan declares emphatically the impossibility of Wahi being contaminated:

Baatil cannot approach it (Wahi), neither from the front nor from the rear. It is revelation from (Allah) The Wise, The Praiseworthy. (Surah Sajda verse 24).

It takes two forms, Wahi Matlu and Wahighair Matlu. The former is revelation which is

recited the latter is conveyed to the heart of Prophet or Saint; it is not recited.

Wahighair Matlu revealed into the mind or vision/gift of Allah to Prophets also known as

Ilham of certain deeds.

The connection of the Ambiyaa (AS) with Allah is thus direct, i.e. through the agency of

Wahi which is the medium through which the Deen was communicated. The greatest and

most authentic source of Ilm (Knowledge), is Wahi.

Wahi came to the Ambiyaa (AS) in different forms. Sometimes the Wahi was in the form of Speech by Allah (speaking directly with the Nabi) sometimes through the agency of the Angel Jibraeel (AS) the chief Angel in the transmission of Wahi; sometimes the wahi came in a book, i.e. written; sometimes in the form of a bell ringing; and sometimes in some other forms as well.

The Qur'aan is the highest product of Wahi bestowed upon man.

Ilhaam is a revelation of a lesser category. This type of revelation comes to the Auliyaa (the Saints of Allah). Ilhaam is not free from contamination. External influence can affect Ilhaam. For this reason the Ilhaam of a Wali is not a source of the Shari'ah nor is it binding upon others.

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If the Ilhaam is in conformity with the Shari'ah, it will be accepted. If it is in conflict with the Shari'ah, it will be rejected

Since the Holy Quran was revealed to our beloved prophet Sayyiduna Muhammad al-Mustafa (upon him blessings and peace) by means of wahi (revelation), an understanding of some particulars about wahi is imperative at the very outset of delving into the study of the Quran.

The Modes of Descent

This sacred sequence of wahi (revelation) and risalah (prophethood) came to an end with the last of the prophets, Muhammad al-Mustafa (upon him blessings and peace). Nevermore shall wahi descend upon any man nor is there any need for it. Wahi used to come to the Holy Prophet (Upon him blessings and peace) in several forms and modes. In a hadith from Sahih al-Bukhari, Sayyidah ‘A’ishah (may Allah be pleased with her) says that Sayyiduna Harith ibn Hisham (may Allah be pleased with him) once asked the Holy Prophet (upon him blessings and peace) as to how Wahi came to him. The Holy Prophet (upon him blessings and peace) replied that “there are times when I hear something like the chiming of bells and this mode of wahi is the hardest on me. After that, when this chime-sequence ends, that which has been said by the sound seems to have been committed to my memory. And then there are times when the angel appears before me in the shape of a man.” (Sahih al-Bukhari 2:1)

Pillars of Islam:

SHAHADATAIN: Bearing witness. In order to become a Muslim one must utter and believe in two Shahadas (Shahadatain): First Shahada: Ashhadu ana la illa ill’allah wahdahu la sharika lahu. ( I bear witness that there is no deity worthy of worship except Allah.) Second Shahada: Ashhadu anna Muhammadan abduhu wa rasooluhu. (I bear witness that Muhammad is the worshiper and Messenger of Allah.) The Shahadatain is the gateway to Islam and the gateway to the Garden. It is easy to say, but to act on it is a vast undertaking which has far-reaching consequences, in both inward awareness and outward action, in this world and in the next world. Continual affirmation of the Shahadatain is one of the Arkan of Islam.

The Prerequisite of ‘La ilaha illAllah’ is to abandon the worship of all other deities other than Allah, as we say in our testimony, 'La ilaha,' and worshiping Allah alone as we say in our testimony, 'illAllah.' However, many of those who say the testimony contradict its prerequisites, and affirm the Uluhiyah of the creation; the graves, tombs, trees and stones, which is negated by Allah. These people believe that Tawheed is a ibadah and reject those who call them to it and criticize those who sincerely worship Allah.

The Prerequisite of ‘Muhammad-Ur-Rasoolullah’ is to follow him, believe in him, refrain

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from that which he has forbidden, restrict one's actions to his Sunnah and leave that which contradicts it from the newly invented matters, and give precedence to his saying over everybody else's saying.

ZAKAT

Zakat is one of the five pillars of Islam. It has been mentioned, along with daily Prayers (Salaat / Namaz), over seventy times in the Quran. Allah's word commanding ".....and establish regular Salaat and give regular Zakat....." are referred to in many parts of the Quran. From this we can conclude that after Salaat, Zakat is the most important act in Islam. Just as Salaat is the most important act of worship which has to be performed bodily, so is Zakat the main act of worship which has to be performed monetarily. Those who fulfill this duty have been promised abundant reward in this world and hereafter. Whoever evades Zakat has been sternly warned in the Qur'an and Hadith of the consequences.

Linguistically, Zakat has two meanings: purification and growth. Technically, it means to purify one's possession of wealth by distributing a prescribed amount to the poor, the indigent, the slaves or captives, and the wayfarer.

Zakat is obligatory upon a person if:

• He or she is an adult, sane, free and Muslim. • He/she must possess wealth in excess of specified minimum (Nisaab) excluding

his or her personal needs (clothing, household furniture, utensils, cars etc. are termed article of personal needs).

• It should be possessed for a complete lunar year.

• It should be of productive nature from which one can derive profit or benefit such as merchandise for business, gold, silver, livestock etc

The amount of wealth which makes one liable for Zakat is called Nisaab. The Nisaab as fixed by Prophet Muhammad (P.B.U.H) is as follows:

GOLD: 7.50 Tola

SILVER: 52.50 Tola

The payment of Zakat is compulsory on the excess wealth or affects which is equal to or exceeds the value of Nisaab, and which is possessed for a full Islamic year. If such wealth decreases during the course of the year and increases again to the value of Nisaab before the end of the year, the Zakat then must be calculated on the full amount that is possessed at the end of the year.

1. RECIPIENTS OF ZAKAT:24

The recipients of Zakat, according to Quran are as follows:

"Alms are for the poor and the needy, and those employed to administer (the funds); for those whose hearts have been (recently) reconciled (to truth); for those in bondage and in debt; and for the wayfarer: (Thus is it) ordained by Allah, and Allah is full of Knowledge and Wisdom." (Quran 9:60)

FUQARA: people who are poor and who possess more than their basic needs but do not possess wealth equal to Nisaab.

MASAKEEN: people who are destitute and extremely needy to the extent they are forced to beg for their daily food rations.

AL-AMILEEN: people appointed by an Islamic Government to collect Zakat.

MU-ALLAFATUL-QULUB: persons who have recently accepted Islam and are in need of basic necessities who would benefit from encouragement by Muslims which would help strengthen their faith.

AR-RIQAAB: slaves who are permitted to work for remuneration and have an agreement from their masters to purchase their freedom on payment of fixed amounts.

AL-GHAARIMEEN: persons who have a debt and do not possess any other wealth or goods with which they could repay that which they owe. It is conditional that this debt was not created for any un-Islamic purpose.

FI-SABILILLAH: persons who have to carry out an obligatory deed which has become obligatory on them and subsequently (due to loss of wealth).

IBN-US-SABEEL: persons who are travelers and during the course of their journey do not possess basic necessities, though they are well to do at home. They could be given Zakat in order to fulfill travel needs to return home.

PERSONS WHO CANNOT BE GIVEN ZAKAT

Zakat cannot be given to the descendants of Muhammad (P.B.U.H);

Zakat cannot be given to parents and grandparents. In the same manner one's children and grandchildren cannot be given Zakat. A husband and wife cannot give Zakat to each other.

Zakat contributions cannot be given to such institutions or organizations who do not give the rightful recipients possession of Zakat, but instead use Zakat funds for constructions, investment or salaries e.g. Mosque.

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Zakat cannot be given for the rituals of funeral or for coffin.

Zakat cannot be given to non Muslim.

The following are the essential elements of Hajj:

1 . Changing into Ihram at Meeqat , followed by the pronouncement of the intention (niyyah) to perform Umra and frequent recital of the Talbiyah thereafter.

2 . First and every circuit around the Kabah Istilam Hajar ul Aswad frist three circuit around the Kabah Ramal afterTawaf ul Umra of the Kabah followed by two rakah salat us sunnah behind Maquamu Ibraheem and partaking of the waters of Zam-Zam .

3 .You then peform Saiy and after shaving head take off your Ihram.

4: During the night before Fajr of 8 Zul Hajj, put on ihram , make your niyyah (intention) and recite talbiyah 3 times and pray to Allah Almighty.

5 : After Fajr, leave Makkah for Mina. But people can go to Mina even before Fajr during the night.

6 : Today in Mina, offer Zuhar, Asar, Maghrib and Isha prayers.

7 : Stay overnight in Mina.

8: After Fajr prayer in Mina, proceed to Arafat.

9 : In Masjid-e-Namra, the imam leads Zuhar and Asar prayers, combined and shortened, at Zuhar time. At other places in Arafat, similarly combine these two salats or offer them at their proper times with jama’at .

7 : Wuquf-e-Arafat or Standing until sunset.

8 : At Maghrib time, without offering Maghrib prayer, leave for Muzdalifah.

9 : Offer Maghrib and Isha prayers together in Muzdalifah at Isha time.

10 : Stay overnight in Muzdalifah and collect pebbles.

11. In Muzdalifah , after Fajr prayer and Wuquf, proceed to Mina.

2 : Rami: Throw 7 pebbles at Jamrat-ul-Aqabah .

3 : Animal sacrifice.

4 : Shave your head or cut some hair from it.

5 : Go to Makkah for Tawaf-e-Ziarat .26

6 : Stay in Mina for three consecutive days and perform Rami.

Ethical and moral foundations of Islam:

Professional ethics, dealings, responsibilities, justice, business commitments, trust, contract, dealings with human resources. Social interaction, social laws its values and importance (i.e. inheritance, meher (Dower) and maintenance) principles of justice.

Before discussing in detail about the Ethical and moral foundations in Islam in detail we will first highlight the principle of Justice in Islam as all moral and ethical teachings evolve around the Justice.

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The Principle of Justice in Islam

Islam is a religion full of mercy and rich with noble values. Islam is also a religion that promotes peace and prosperity.

People all over the world desire to live in peace and prosperity. Each individual surely hopes for a life that is peaceful; free of quarrels or conflicts with others.

But the failure of mankind to get everlasting peace has led some to think that peace can never be gotten and that man’s life will surely be filled with unrest, abuse and cruelty.

This we see in the many news and articles reported in the newspapers and television, both locally and from abroad. Every day, there will always be news about war, deaths, abuse, torture and all other sorts happening around the world.

Now, a question arises; what is the factor that is needed to create peace and prosperity in this world?

Peace and prosperity can be realized through justice. Islam is a universal religion for all times; it always stresses that peace and calm be maintained for humanity all over the world. It is the same with justice. Without justice, true and everlasting peace will not exist. This will cause man to get tired of the disturbances happening around him and make him lose hope easily.

Justice is a main principle in the teachings of Islam. In Islam, justice is the source of all goodness for man in this world.

Allah has said in surah An-Nisa, verse 135, that man upholds justice to the highest level possible.

Which means:

O you who believe! Stand out firmly for justice, as witnesses to Allah, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do.

Have we ever asked ourselves; how far have we been just to our family, our friends, our neighbours and ourselves?

How far have we ensured that others get their just rights, no more or less?

All this while, what roles have we played to uphold individual rights, either of ourselves or that of others? And what have we done to stop abuse of rights from spreading?

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Let us reflect and measure ourselves on this blessed Friday.

Rasulullah s.a.w. says:

“A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection.”(Narrated by Bukhari)Being just is one of the characteristics of Allah s.w.t, Most Exalted. He is most just towards His servants and does not like to see His servants oppressing each other or being oppressed by others. But do we realize this favour of His? Have we ever returned this favour by upholding justice in all that we do in this world?

Or do we uphold justice only in matters that are governed by law? Whereby if we don’t uphold justice, we would be found guilty and charged in court, jailed or fined.

Take for instance, someone who works in a company, regardless whether his employer is a Muslim or otherwise. As a worker, he respects his employer and would not dare to commit an offence, be it taking bribes or breach of trust.

Does it occur to us, why he does not commit offence? Is it because it’s against the law and that if caught, he will be charged for breaking the law?

Or is it because, it is his principle in life to always uphold justice; that he should not oppress others, regardless of whether his employer is a Muslim or otherwise.

For a Muslim, upholding justice should not be limited to only those matters governed by law; in fact it should be his guiding principle at all times.

Justice should be practiced not only with other Muslims but also with individuals from another religion. If we have a friend from a different religion, then we must treat him in the same way as we treat fellow Muslims.

For example, if a non-Muslim neighbour is facing some difficulties in life, then we should help as best as possible, to ease his difficulties. By helping, we will not only strengthen our ties with our neighbours, but it will also show that Muslims are good and caring people.

The same goes if we are teachers. Teachers have to perform their duties as an educator by giving fair and just treatment and attention to all their students regardless of race or religion.

On the surface, it looks easy to practice justice in our daily lives. But in truth, it is not an easy matter to do. And it’s not something that comes naturally.

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The first place in which we need to sow the seeds of justice is ourselves. We must give just treatment to ourselves first before we can do it to others.

The basis of justice to our self lies in iman, good deeds (amal soleh) and good conduct (akhlaq). Besides that, each individual must also care for his spiritual and physical needs and strength. That is why a Muslim is not allowed to do injustice to himself. Allah says in surah Al-Baqarah, verse 195:

Which means:“And spend in the Cause of Allah and do not throw yourselves into destruction (by not spending your wealth in the Cause of Allah), and do good. Truly Allah loves the good-doers”

In upholding justice in one’s self, one must be bold enough to admit one’s own mistake and be prepared to face the outcome of that mistake.

We can uphold justice in ourselves only when we have the knowledge that will enable us to distinguish between right and wrong; and between what is beneficial and useless.

When the sense of justice is firm in one’s self, this alone will impact upon the person’s life; that person’s manners and conduct will show that he is a just person. He will be of pure character; selfless, compassionate and kind, clever and firm, and he is brave in facing dangers for the sake of upholding justice.

Having a balanced life too, play an important part in developing the sense of justice in one’s self.

In leading one’s life, one has to have balance in meeting his spiritual, physical and intellectual needs; also, balance in meeting the needs of this world and the hereafter.

With a balanced life, the sense of justice will grow in one’s self. When justice is upheld in each individual’s life, this would contribute to peace and prosperity in the world.

Let us together become a generation of Muslims who carry out their responsibilities as Allah’s Khalifah; let us be the main contributors, establishers and largest stakeholders of peace, progress, justice, prosperity and stability of mankind.

Professional Work Values

IntroductionReligion plays an important role in the development of work and professional ethics the world over. All religions, Christianity, Islam, and Hindu among others all inform on work, work values and work ethics in an effort to promote harmony, togetherness, tolerance and hard work. They also advocate for such good practices to ensure

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cooperation in employer employee relations at the work place. Such religious teachings are entrenched and supported by most constitutions around the world.

The Quran and its teachings play an important role in the development of a Muslim. The Quran guides the way of life, it gives insight into relations between brothers, kin, employees and their employers, the individual and the state, and the Muslim and non-Muslims. This holy book above all gives insight into life as Allah wished.

The Quran gives life lessons on employees and employers. It gives teachings on values required at the work place; some of these values include trust, humility, loyalty, hard work, fairness, justice, kindness, and charity among others.

Trust refers to the belief in the strength of truth coming from a person other than yourself. The workplace is akin to a second home for most people in adulthood. Relations form that either strengthen or destroy this environment. Relations built on trust have a positive impact on the work environment and result in success while relations formed with distrust merely lead to frustration and losses. Trust comes alongside truth. With truth, employees and employers have an easier time working together.

The Quran puts truthfulness and honesty as some of the best traits that a professional Muslim should possess.

Dealings and responsibilities

Business commitments, trust, contract, dealings with human resources

Islam attaches great importance to the fulfilment of contract and promises. Islamic teachings require a Muslim trader to keep up his trusts, promises and contracts. The basic principles of truth, honesty, integrity and trust are involved in all business dealings. The Holy Qur’an emphasizes the moral obligation to fulfil one’s contracts and undertakings. A verse states thus:

O you who believe! Fulfil [your] obligations. (5:1)

Dealing in Prohibited (Haram) Items

Dealing in unlawful items such as carrion (dead meat), pigs and idols is strongly prohibited in Islam. Dead meat would mean the flesh of any bird or animal dead from natural causes, without being properly slaughtered in an Islamic way. A Muslim, therefore, will not eat the flesh of such an animal or bird. Flesh of an electrocuted animal, or of an animal killed by the blow of a blunt weapon, and of the strangled one is also proscribed in Islam. Also proscribed is the flesh of the animal that has been killed or slaughtered in ways other than Islamic. It is, therefore, not permissible for a Muslim to

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trade in dead meat. Likewise, trading in pork or intoxicants and sale of idols and statues is not permitted in Islam. A verse of the Holy Qur’an says:

Forbidden to you [for food] are: dead meat, the blood, the flesh of swine and that on which name of other than Allah has been mentioned. (5:1)

The Holy Qur’an also says:

O you who believe! intoxicants and gambling [dedication of] stones and [divination by] arrows are an abomination of Satan’s handiwork: so avoid it in order that you may prosper. (5:90)

The Prophet (sws) is also reported to have said;

Allah and His Messenger made illegal the trade of alcoholic liquors, dead animals, pigs and idols. (Bukhari, No: 2082)

The Prophet (sws) also said;

If Allah makes something unlawful, he makes its price also unlawful. (Ahmad, No: 2546)

Sale of Al-Gharar (Uncertainty, Risks, Speculation)

In Islamic terminology, this refers to the sale of a commodity or good which is not present at hand; or the sale of an article or good, the consequences or outcome of which is not yet known; or a sale involving risks or hazards where one does not know whether at all the commodity will later come into existence. Such a sale is strictly prohibited in Islam because the quality, whether good or bad, is not known to the buyer at the time of the deal and there is every possibility that the contract may give rise to disputes and disagreements between the concerned parties. The Prophet (sws), therefore, prohibited the sale of what is still in the loins of the male; or sale of whatever is in the womb of a she–camel; or sale of birds in the air; or the sale of fish in the water, and any transaction which involves Gharar. (i.e. anything that involves deception). He also forbade the sale of fruits before they look healthy and also the sale of crops until the grain hardens. Nevertheless, such advance sales would be acceptable if the element of Gharar does not exist and the quality and the quantity of the goods are pretty well known and predictable.

Dealing in Stolen Goods

Almighty Allah has declared thievery unlawful and warned of severe punishment such as cutting the hand of the thief from the wrist joint if the necessary legal conditions for the award of punishment are met. Even if the thief escapes worldly punishment and gets away with stolen goods, it is not permissible for a Muslim to knowingly purchase or sell

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these items. The stolen items are neither to be bought nor sold by those who know the reality. The Prophet (sws) made the person knowingly buying a stolen commodity a partner to the crime. He said: The one who knowingly purchases a stolen good, is a partner to the act of sin and the shame. (Kanz Al-‘Ammal, No: 9258)

Social Interaction

Social behavior, like all facets of the life of Muslims, is influenced by Islamic principles. The manner in which one interacts with others is a manifestation of her or his faith in God. Muslims follow the guidelines outlined in the Qur'an and Sunnah, not simply as an act of worship, but as an acceptance of the wisdom of God in guiding them to achieve their greatest potential in this life and salvation in the Hereafter. An analysis of the Islamic principles regarding the relationships between men and women will further clarify this point.

The Qur'an outlines essential components of all relationships between all people. These include, among many others, respect, kindness, honesty, tolerance, self-restraint, patience, forgiveness and compassion. Such virtues apply between parents and children, spouses, business partners, neighbors and friends, regardless of gender.

Social laws its values and importance in Islam

Social law refers to the interaction of organisms with each other. The interaction between

organisms may be irrespective of whether they are aware of it or not, or whether the interaction is voluntary or involuntary. Social may also refer to living together in communities, or something relating to human society and its modes of operation.

Inheritance:

1. Will, Writing before death

It is strongly recommended to write a living will. It is not permissible however to punish any of your legal heirs from their rightful share of the will. Prophet Mohammad (pbuh) very clearly said: "No will may be made in favor of an heir."

It is stressed that when writing a will one should consult an Islamic scholar/legal expert to ensure that the will complies with Islamic law as well as the law of the country of residence.

When a Muslim dies there are four duties which need to be performed. These are:33

1. Payment of funeral expenses

2. Payment of his/her debts

3. Execution his/her will

4. Distribution of the remaining estate amongst the heirs according to Sharia

The Islamic will is called al-wasiyya. A will is a transaction which comes into operation after the testator's death. The will is executed after payment of funeral expenses and any outstanding debts. The one who makes a will (wasiyya) is called a testator (al-musi). The one on whose behalf a will is made is generally referred to as a legatee (al-musa lahu). Technically speaking the term "testatee" is perhaps a more accurate translation of al-musa lahu.

The importance of the Islamic will

The importance of the Islamic will (wasiyya) is clear from the following two hadith: "It is the duty of a Muslim who has anything to bequest not to let two nights pass without writing a will about it." (Sahih al-Bukhari)

"A man may do good deeds for seventy years but if he acts unjustly when he leaves his last testament, the wickedness of his deed will be sealed upon him, and he will enter the Fire. If, (on the other hand), a man acts wickedly for seventy years but is just in his last will and testament, the goodness of his deed will be sealed upon him, and he will enter the Garden." (Ahmad and Ibn Majah)

The will gives the testator an opportunity to help someone (e.g. a relative need such as an orphaned grandchild or a Christian widow) who is not entitled to inherit from him. The will can be used to clarify the nature of joint accounts, those living in commensality, appointment of guardian for one's children and so on. In countries where the intestate succession law is different from Islamic law it becomes absolutely necessary to write a will.

2. Inheritance of males & females

Under Islamic law, how is inheritance distributed and why is a woman’s share of the inherited wealth only half that of a man?

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1. Inheritance in the Qur'an

The Glorious Qur’an contains specific and detailed guidance regarding the division of the inherited wealth, among the rightful beneficiaries. The Qur’anic verses that contain guidance regarding inheritance are:

* Surah Baqarah, chapter 2 verse 180

* Surah Baqarah, chapter 2 verse 240

* Surah Nisa, chapter 4 verse 7-9

* Surah Nisa, chapter 4 verse 19

* Surah Nisa, chapter 4 verse 33 and

* Surah Maidah, chapter 5 verse 106-108

2. Specific share of inheritance for the relatives

There are three verses in the Qur’an that broadly describe the share of close relatives i.e. Surah Nisah chapter 4 verses 11, 12 and 176. The translation of these verses is as follows:

“Allah (thus) directs you as regards your children’s inheritance): to the male, a portion equal to that of two females, if only daughters, two or more, their share is two-thirds of the inheritance; If only one, her share is a half. For parents, a sixth share of the inheritance to each, if the deceased left children; If no children, and the parents are the (only) heirs, the mother has a third; if the deceased left brothers (or sisters) the mother has a sixth. (The distribution in all cases is) after the payment of legacies and debts. Ye know not whether your parents or your children are nearest to you in benefit. These are settled portions ordained by Allah; and Allah is All-Knowing, All-Wise. [An-Nisa 4:11]

In what your wives leave, your share is half. If they leave no child; but if they leave a child, ye get a fourth; after payment of legacies and debts. In what ye leave, their share is a fourth, if ye leave no child; but if ye leave a child, they get an eight; after payment of legacies and debts. If the man or woman whose inheritance is in question, has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third; after payment

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of legacies and debts; so that no loss is caused (to anyone). Thus it is ordained by Allah; and Allah is All-Knowing Most Forbearing” [An-Nisa 4:12]

“They ask thee for a legal decision. Say: Allah directs (them) about those who leave no descendants or ascendants as heirs. If it is a man that dies, leaving a sister but no child, she shall have half the inheritance. If (such a deceased was) a woman who left no child, Her brother takes her inheritance. If there are two sisters, they shall have two thirds of the inheritance (between them). If there are brothers and sisters, (they share), the male having twice the share of the female. Thus doth Allah (swt) makes clear to you (His knowledge of all things). [An-Nisa 4:176]

3. Female sometimes inherits same or more than male counter part

In most of the cases, a woman inherits half of what her male counterpart inherits. However, this is not always the case. In case the deceased has left no ascendant or descendent but has left the uterine brother and sister, each of the two inherit one sixth.

If the deceased has left children, both the parents that is mother and father get an equal share and inherit one sixth each. In certain cases, a woman can also inherit a share that is double that of the male. If the deceased is a woman who has left no children, brothers or sisters, and is survived only by her husband, mother and father, the husband inherits half the property while the mother inherits one third and the father the remaining one sixth. In this particular case, the mother inherits a share that is double that of the father.

4. Female usually inherits half the share of that of the male counter part

It is true that as a general rule, in most cases, the female inherits a share that is half that of the male. For instance in the following cases:

1. Daughter inherits half of what the son inherits,

2. Wife inherits 1/8th and husband 1/4th if the deceased has no children.

3. Wife inherits 1/4th and husband 1/2 if the deceased has children.

4. If the deceased has no ascendant or descendent, the sister inherits a share that is half that of the brother.

5. Male inherits double than the female because he financially supports the family

In Islam a woman has no financial obligation and the economical responsibility lies on the shoulders of the man. Before a woman is married it is the duty of the father or

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brother to look after the lodging, boarding, clothing and other financial requirements of the woman. After she is married it is the duty of the husband or the son. Islam holds the man financially responsible for fulfilling the needs of his family. In order to do be able to fulfill the responsibility the men get double the share of the inheritance. For example, if a man dies leaving about Rs. One Hundred and Fifty Thousand, for the children (i.e one son and one daughter) the son inherits One Hundred Thousand rupees and the daughter only Fifty Thousand rupees. Out of the one hundred thousand which the son inherits, as his duty towards his family, he may have to spend on them almost the entire amount or say about eighty thousand and thus he has a small percentage of inheritance, say about twenty thousand, left for himself.

On the other hand, the daughter, who inherits fifty thousand, is not bound to spend a single penny on anybody. She can keep the entire amount for herself. Would you prefer inheriting one hundred thousand rupees and spending eighty thousand from it, or inheriting fifty thousand rupees and having the entire amount to yourself?

Dower

Mahar or Dower is a sum of money or other property to be paid or delivered to the wife. It is either specified or unspecified but in either case, the law confers a mandatory right of Mahar or Dower on wife.

The Mahar (Dower) belongs to wife and she can deal with it in the manner she likes it and neither her husband nor husband's relations nor even her relations can dictate her in matter of using the Mahar money or property. If the authors of the Arabic text-books on Muslim Law have compared it with the price in law, it is simply because marriage under the Islamic Law is regarded as a Civil Contract. In pre-Islamic Arbia, Sadqua was a gift to wife but Mahar was paid to the wife's father and could therefore, be regarded as sale-price. But after Islam, Mahar payment is required to be paid to wife and not to her father, it could no longer be regarded as Sale Price.

And give women their dowries willingly. But if they of themselves be pleased to give up a portion of it then consume it with taste and pleasure.

And if (you) wish to have (one) wife in place of another (and/then) do not take away anything of what you have given the first one, howsoever much it may have been.

No sin upon you if you divorce woman before you have touched them (but) appoint a portion fixed for them by you (rather pay Mahar) and make provision (of gift) for them, Rich, according to his means, Poor, according to his means.

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And if you divorce them before you have touched them, and you have fixed for them the dower, (pay) half of what you have fixed (i.e., dower) unless they (women) relinquish or give it up. The divorce is twice: Then retain them reasonably or release them with kindness. And it is not lawful for you that (you) take back anything of what you had given to them except that both fear that they will not be able to keep limits of Allah and she returns what she was given.

1. Mahar or Dower has to be given to wife however she is vested with discretion to remit it.

2. Mahar is non-refundable even after divorce (unless she remits it at her sole discretion) and it becomes the property of wife in perpetuity.

3. Payment of Mahar is mandatory even if marriage is not consummated. But in that case, Mahar is half of the amount fixed.

4. In a way, Mahar provides a check on the capricious exercise by the husband of his almost unlimited power of divorce. Even a middle class man can fix the Mahar of eleven lakhs of Ashrafis (an ashrafi would be 15-20 rupees). This sum of money would give serious cause for anxiety for a middle class man for giving divorce.

2. Mahar amount

The Mahur fixed by Prophet of Islam for his favourite daughter Fatima, wife of Ali was 500 Dirhams. A dirham (derived from the Greek) is the name of Silver coin of 2.97 grams in weight. However, it would be a sad mistake to lay too great stress upon the monetary value of the Mahar amount. It is said that in the case of an extremely poor man, the Prophet requested him to teach the Quran to his wife. It is said in one Hedaya that the payment of Mahar is enjoined by the law merely as a token of respect for the woman.

Maintenance

ISLAM, more than 1400 years back introduced laws which showed to be far advanced when compared with the societies 14 centuries ago, and some of these laws concern the Rights of the Family.In Islam, family has a special status. Islam pays a great deal of attention to its initiation, providing it safeguards, seeing to it that family is a point at comfort and relaxation, strengthening the relationship between the husband and wife, protecting the next generation, training the children and restraining from divorce. It is not possible to explain all the laws which assist in guarding and preserving the Rights of the Family in this article, consequently, we will only refer to one of them: Nafaqa (i.e. Maintenance).Maintenance (Nafaqa) is a right which exists throughout a permanent marriage and has to be performed by the husband. This is to say that the husband is duty-bound to provide with his wife’s needs according to her status and that which was common for her in her

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home and appropriate to the time and place when he is creating a family environment together with the woman. In financial terms he remains indebted to her. These rights don’t only apply to women who are unable to provide for their own expenditure. In fact, the expenditure of the wife remains the responsibility of the husband even if she has a lot of wealth. Expenditure includes things like: foodstuffs, clothes, things necessary for her personal requirements, a shelter, employing a servant for her, etc. Allah lifted from woman the obligation of working to provide for her and support herself and her family. He made this obligation particular for man alone. Even if the woman is wealthy, Islam has dropped from her the obligation of assuming care at anyone with the presence of her husband, it is not required that she spend upon her children unless she seeks to do so as an act of righteousness, kindness and observing blood relations (sel-e-rahim).

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