Part two

A Gift from Hadith

The most excellent deed is to say, la ilaha illalah (there is no God but Allah) and
the best supplication is to seek forgiveness from Allah SWT
Explanation:- There are two parts of this hadith of the Prophet SAWS. In first part, the
declaration of the nit! of Allah SWT is considered the most "irtos act, and in the
second part of hadith the Prophet SAWS has ta#ht s that the hi#hest spplication is to
see$ for#i"eness of Allah SWT from all or sins and mista$es. The word ilah means the
%ne Who is worshipped, lo"ed and adored. It is Allah alone Who created s and #ranted
s not onl! the life itself, &t He also fa"ored s with all the comforts and lxries of
life. Therefore, we mst declare Him and onl! Him as or God in or practical and da! to
da! life. We mst stren#then or relationship with Him on firm #ronds and spplicate
Him withot an! association.
In the second part of the hadith, the Prophet SAWS has told s that the &est
spplication is to see$ for#i"eness of Allah SWT from all or sins and mischiefs. 'an
often commits mista$es and diso&e!s his (ord &ecase he is "er! mch decei"ed &!
worldl! fascinations. If he trl! and sincerel! &elie"es that Allah is the onl! ilah, then he
shold &e ashamed of his wron#doin#s and see$ for#i"eness from Allah SWT. Eternal
sal"ation is not possi&le ntill Allah SWT for#i"es s from all or sins. If a 'slim
desires to &e inclded amon# those who are dearest and &elo"ed to Allah, he shold
sincerel! in"o$e la ilaha illah and astaghfirullah da! and ni#ht.
!t is obligatory on every "uslim (man and #oman) to seek kno#ledge
Explanation:- It is an inherent desire in man that he wants to $now a&ot his own self
and a&ot this cosmos. Withot ha"in# $nowled#e, neither he can disco"er this world nor
can he achie"e the proximit! of his (ord and his 'aster. )eepin# in "iew this &asic need
and natral re*irement of hman &ein#s, the Prophet SAWS has made it o&li#ator! for
e"er! 'slim male and female to see$ $nowled#e.
'an cannot &e aware of his own stats and his dties assi#ned to him &! Allah
SWT nless he str##les constantl! in prsit of $nowled#e. At the same time, one has to
appear for acconta&ilit! in the cort of Allah SWT in the hereafter, so he mst #ain
$nowled#e of e"er! #ood and e"il and "irte and "ice. This $nowled#e will ma$e his life
sccessfl in the world and will ma$e it fritfl in the hereafter.
The best of you is he #ho learns $uran himself and teaches it to others
Explanation:- +ran is the word of Allah. Its s&,ect matter is -man.. This &oo$ does not
consist onl! of ritals &t #ides man in all spheres of life whether the! are social,
political or economic. It pro"ides man with a permanent soltion of all his pro&lems in
this world and spplies a correct answer to all his *estions a&ot the next world. We can
ne"er attain sccess in the hereafter so lon# as we do not mold or li"es in this world
accordin# to the teachin#s of the +ran. In short, it is or &asic need to #ain the
$nowled#e of the +ran, to ha"e a deep nderstandin# of it, and to follow its teachin#s in
or practical life. 'oreo"er, we shold also con"e! its messa#e to others and encora#e
and inspire them to practice it.
/
The one #ho #ill invoke blessings on me once, Allah SWT #ill open for him a
door of salvation
Explanation:- The Prophet SAWS has done #reat fa"or to man$ind. He showed
man$ind the wa! of sccess and sal"ation in this world and in the hereafter. He has
presented his whole life as a &eatifl role model for s. It is his #reat fa"ors that
demand from s to lo"e him more than an!one else. The &est wa! to lo"e him is to act
pon his teachin#s and in"o$e &lessin#s pon him as a si#n of lo"e and #ratitde. Allah
SWT sa!s in +ran:
0Ah1a&2
Thro#h the a&o"e "erse of the +ran we come to $now that Allah SWT also
re*ires s to send &lessin#s pon the Prophet SAWS. The Prophet SAWS has himself
#i"en the #lad tidin#s of #ood reward on in"o$in# &lessin#s for him that Allah SWT
opens a door of sal"ation for sch person.
%one of you could be a true believer unless his desire becomes in accord #ith
#hat ! have brought
Explanation:- 'an has &een shown &oth ri#ht and wron# wa!s. He o#ht to refrain from
wron# path despite ha"in# the a&ilit! for it. 3rther, he shold discipline his tho#hts,
feelin#s and emotions in accordance with the pleasre of Allah SWT and His Prophet
SAWS. The Prophet SAWS is reported to ha"e said that he who will not do so, will not &e
a&le to ha"e the real taste of faith. In other words, this tradition of the Prophet SAWS
#i"es a stron# messa#e of the o&edience of the Prophet SAWS. Allah SWT has also
declared in the +ran, 4he who o&e!s the Prophet he indeed o&e!s Allah SWT5.
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&e #ho loves for the sake of Allah and dislikes for the sake of Allah and he #ho
gives a#ay for the sake of Allah and #ithholds for the sake of Allah, he actually
completes his faith
Explanation:- There are for principles for perfection of faith that ha"e &een mentioned
in the a&o"e tradition:
7. %ne shold lo"e an!one onl! for the sa$e Allah SWT.
/. If one feels hatred and #rd#e with an!&od!, he shold also feel it onl! to #ain the
pleasre of Allah.
6. When a person #rants somethin# to some&od!, he shold onl! intend to see$ the
appro"al of Allah SWT, thro#h this action.
8. And sometimes a 'slim a"oids spendin# on certain occasions, he is r#ed to do
so onl! for the lo"e of Allah SWT.
The Prophet SAWS has told s in the a&o"e hadith that perfection of faith is
reali1ed &! these for attitdes. Allah SWT showers His lo"e and merc! pon man
constantl! therefore man is also r#ed to ma$e Allah a centre of all his hope, lo"e and
attachment. He shold lo"e e"er!one onl! for the sa$e of Allah and if he has to hate
an!one he shold onl! hate him &ecase Allah SWT hates him. As Allah SWT does not
li$e an! arro#ant and e"il person wh! shold we li$e him9 When we #i"e somethin# to
people, we mst not #i"e it for the sa$e of show off or an! other worldl! &enefit, instead
it shold &e #i"en onl! for the sa$e of Allah.s pleasre. So also if we refrain from #i"in#
an!one we shold onl! refrain in case Allah SWT has commanded s to do so.
8
&e #ho is not kind on our youngsters and is not respectful to#ard our elders is
not one of us.
Explanation:- 'an is the &est creatre of Allah SWT. His personalit! is expected to ha"e
a reflection of Allah.s attri&tes. 3or this reason, man is demanded to mold his moralit!
in accordance with his :reator and express it "er&all! and practicall!. 3or example, it is a
#reat "irte of Allah SWT that He is ;st, so man mst do ,stice. Allah SWT for#i"es
incessantl!, so men shold also o"erloo$ each other.s falts and shortcomin#s. Ha"in#
merc! is the most dominant "irte of Allah SWT. The Prophet SAWS has specificall!
stressed the "irte of merc! in this tradition. %r !on#ers deser"e or merc! and or
elders deser"e or respect. That is wh! the Prophet SAWS has said forcefll! that he who
is not $ind to or !on#sters and is not respectfl to or elders, will depri"e himself from
m! lo"e.
The one #ho gives bribe and the one #ho takes it both are in hell'fire
Explanation:- When a societ! is de"oid of ,stice, &ri&er! pre"ails in it. When the ri#hts
of the people are srped, &ri&er! &ecomes the order of the da!. <e to social in,stice a
commnit! sffers from the worst sitation. Sch a societ! cannot &e peacefl where
power and athorit! is missed and hman ri#hts are "iolated. 3or this reason, the
Prophet SAWS has said that the one who #i"es &ri&e and the one who ta$es &oth of them
are in hell-fire. The most important point in this hadith is that the Prophet SAWS
mentioned first the one who is the #i"er. It means that he is e*all! sinfl and lia&le to &e
pnished.
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A man #ho helps his community unla#fully is like one #hose camel has fallen in
a #ell and he is pulling it through its tale (thus he himself falls in the #ell)
Explanation:- In this hadith the Prophet SAWS has pointed ot a ma,or case of
destrction of Islamic societ! and 'slim nit!. He who spports his own commnit!
wron#fll!, he exposes himself to destrction alon#with his commnit!. We shold
alwa!s $eep orsel"es committed to the trth withot an! distinction or discrimination of
nation, race, or lan#a#e. And we shold ne"er spport an!one in his wron#doin#s e"en
if he &elon#s to or own famil! or tri&e.
The best of the believers is he #ho has high morals
Explanation:- A hman personalit! cannot &e seen thro#h a mirror so clearl! as it can
&e seen thro#h its moral &eha"ior. When a person deals another person with #ood
morals his whole personalit! is "i"ified with all its inward and otward aspects.
Sometimes, not onl! hatred is con"erted into deep lo"e thro#h #ood morals &t
also the heart of the enem! can &e won. The Prophet SAWS, thro#hot his mission
#enerall! and drin# the 'a$$an period of his life particlarl!, won o"er the worst of his
enemies thro#h the same weapon of his excellent morals. Altho#h e"er! hman &ein#
mst $now the si#nificance of moral "ales, &t the Prophet SAWS has speciall!
impressed pon the 'slims the fact that one cold attain the perfection of faith onl!
thro#h #ood morals. 'oralit! means that a person &eha"es with Allah SWT, His
'essen#er, his own self and Allah.s creatres. If this &eha"ior and condct is #ood and
in accordance with the dictates of Shari(ah, then it is considered #ood morals, and if it is
the "ice-"ersa then it is called &ad morals.
>
)rayer is pillar of *in &e #ho establishes it, he has indeed established his *in,
and he #ho demolishes it he indeed has demolished his *in.
Explanation:- In this hadith *in has &een li$ened to a &ildin#. Its pillar is pra!er. He
who will $eep this pillar standin#, will $eep the whole &ildin# intact. And he who
demolishes this pillar, he actall! demolished the whole &ildin# of his *in. Ths the
Prophet SAWS has ela&orated the si#nificance of pra!er. E"er! 'slim.s faith is tested
fi"e times a da!. When the mua++in calls for pra!er, he calls e"er! 'slim towards
pra!er and sccess. When a 'slim responds to this call, he testifies that he is tre in his
declaration of faith. 3rthermore, it is onl! pra!er thro#h which he lin$s himself with
Allah SWT, otherwise this relationship is wea$ened.
!f you speak to your companion and even if you ,ust said -be .uiet( #hile the
!mam #as delivering /riday sermon, so your talk is idle and un'#anted
Explanation:- It is an eti*ette of see$in# $nowled#e that it shold &e recei"ed *ietl!
and attenti"el!. In order to &enefit from an! sermon or #ood ad"ice it is "er! important
that it shold &e listened "er! carefll!. If we are not attenti"e then it is "er! difficlt for
s to nderstand it. And once we do not nderstand, how can we act pon it. Therefore, it
is "er! mch pertinent to attend 3rida! sermon and listen to it carefll! as it is a sorce of
#idance to Islamic teachin#s. This hadith also indicates that drin# 3rida! sermon, one
is not allowed e"en to stop someone who is spea$in#. E"en the shortest con"ersation ma!
distr& others and ma! interrpt their process of hearin# and learnin#.
?
&e #ho ,umps over the shoulders of people in /riday congregation, he is in fact
dra#n to#ards hell.
Explanation:- This hadith draws or attention to a nm&er of thin#s li$e manners and
eti*ettes of 3rida! con#re#ation, manners of #eneral #atherin#, hman di#nit!, cltre
and ci"ili1ation and social discipline. Here is a "er! comprehensi"e teachin# that
hi#hli#hts so man! social "irtes nder the headin# of con#re#ational pra!er. When
3rida! sermon is deli"ered the late-comers shold not tr! to #o forward ,mpin# o"er the
sholders of those who are sittin# there alread!@ instead the! shold ha"e ta$e their seats
&ehind@ that is more polite and di#nified wa!. ;mpin# o"er the sholders of people is
a#ainst the manners of #atherin#, a#ainst hman di#nit! and a#ainst re*irements of
cltre and ci"ili1ation.
When congregational prayer is commenced, it is not nice to come running but it is
more dignified to come #alking gracefully )erform your prayer #ith congregation as
much you can and #hatever is missed you may complete it after#ards
Explanation:- This hadith directs s towards o&ser"in# the manners of con#re#ational
pra!er. The most important thin# is that we shold #o to mos*e &efore time, in order to
perform the con#re#ational pra!er so that we ma! participate in the first takbeer. If one is
late de to an! reason, and pra!er is started, he shold not tr! to rn to mos*e and attend
the pra!er hapha1ardl!, instead he shold #o peacefll!. Whate"er nits of pra!er he
finds, he shold perform them with con#re#ation, and whate"er is missed, he shold
complete it later. Annin# fastl! towards mos*e is sch an nci"ili1ed and ncltred
act that neither Allah SWT li$es it, nor does it &efit with the honor of mos*e.
'oreo"er, it militates a#ainst hman di#nit!.
B
&e #ho fasts in the days of 0amadan and stands praying through its nights 1
seeking re#ard, all his sins are forgiven.
Explanation:- 3astin# is an important pillar of Islam. This month &rin#s a spirital
atmosphere. <rin# this month, one is trained in the "irtes of a&stinence and
ri#hteosness. This month is also called the sprin# of ri#hteosness. 3astin# is o&li#ator!
thro#hot the whole month of Aamadan. Cow whosoe"er will fast in this month and
will stand &efore his (ord in the ni#hts with fll spirit of faith and hopin# for a reward
from Allah SWT, all of his past sins will &e for#i"en.
There are t#o occasions of happiness for the one #ho is fasting 2ne is that #hen
he breaks his fast and the other #hen he #ill meet his 3ord
Explanation:- 3astin# apparentl! seems to &e difficlt and tiresome. Dt as a matter of
fact, it is a pleasre in this world and &lessin# in the hereafter. <rin# the fastin# one
refrains from eatin# and drin$in# ,st to o&e! his Sstainer. Then he &rea$s his fast and
en,o!s the &onties of Allah SWT after endrin# intense hn#er and thirst. This is an
occasion of a mar"elos happiness and tremendos pleasre. And there is another
occasion when he will see his (ord and his #ladness will ha"e no limits.
&e #ho performed all the rites and rituals of pilgrimage #hile "uslims have
been safe from the mischief of his tongue and his hands he is forgiven all his past sins
Explanation:- Pil#rima#e is also a pillar of Islam. It is o&li#ator! on e"er! 'slim man
and woman who can afford to perform it once in lifetime. %n this occasion, 'slims
#ather in the cit! of 'a$$ah from e"er! noo$ and corner and a h#e and incredi&le
#atherin# is seen there. This demands a hi#h le"el of a&stinence, for#i"eness and self
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sacrifice. %ne mst constrain himself from hrtin# others &! his word or action. This
hadith hi#hli#hts the same point that is -whosoe"er will perform his pil#rima#e with its
tre spirit, all his past sins will &e for#i"en..
A "uslim #ho travels in the cause of Allah and faces sufferings in this #ay, Allah
SWT #ill save him from the torment of /ire
Explanation:- Whate"er sfferin#s and pains a ser"ant of Allah faces in order to see$ the
pleasre of Allah, he is indeed rewarded for that. Each step that he ta$es for the case of
Allah SWT &rin#s him for#i"eness and #rants him a hi#h station in the proximit! of Allah
SWT. See$in# $nowled#e, performin# pra!er and helpin# and easin# a 'slim, are sch
a #reat "irtes where&! one ma! attain eternal sccess and permanent sal"ation, e"en if
his feet were co"ered with dst in this wa!. When a 'slim comes ot of his hose to
spread the messa#e of Islam, he is hi#hl! rewarded on each step that he ta$es for this
prpose. Tra"ellin# for the case of Islam is also li$ed &! Allah SWT so mch that he
lo"es those feet which are co"ered with dst in this wa!, and He sa"es them from hell-
fire.
4veryone of you is a responsible being and each of you is accountable to Allah
SWT for his sphere responsibilities
Explanation:- Aesponsi&ilit! and o&li#ation is not for#i"a&le for an!one. A rler is
responsi&le for the welfare of his p&lic and for secrin# their ri#hts. Parents are
responsi&le for the edcation and p-&rin#in# of their children. E"en a peon wor$in# in
an office is responsi&le for his dties and will &e acconta&le to Allah SWT in this re#ard.
Cow it &ecomes o&"ios that we mst flfill all or dties and perform or o&li#ations
with fll commitment.
7F
The best of all the people is the one #ho serves the people
Explanation:- +ran teaches s that e"erlastin# well-&ein# and honor is the lot of those
who ser"e and &enefit others and stri"e for the well-&ein# and welfare of hmanit!. The
a&o"e hadith ela&orates this teachin# "er! effecti"el!. We shold also de"ote or li"es for
this no&le case. This is the onl! wa! that we ma! inclde orsel"es amon# -the &est of
man$ind.. It is a $e! to or worldl! #ain and &liss in the hereafter.
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Part 3
S&,ect Std!
+ran 'a,eed: Introdction, Preser"ation and 'erits
Introduction: Allah SWT created man and flfilled all his ph!sical and natral needs. He
also flfilled his spirital re*irements and pro"ided complete #idance to his intellect
and spirit. He #ranted him the a&ilit! to ma$e a distinction &etween #ood and &ad and
&lessed him with consciosness. In addition to that, Allah SWT raised His 'essen#ers
and re"ealed His &oo$s in order to complete His #idance for man. %r Prophet
'ohamamd SAWS is the last 'essen#er of this chain. Allah SWT re"ealed the +ran to
him. It is the last Doo$ of Allah SWT. It is a fontain of #idance for man$ind that will
alwa!s irri#ate them. It testifies pre"ios <i"ine Doo$s.
Allah SWT had also raised His 'essen#ers for the #idance of the past nations.
Some of them had also recei"ed <i"ine Doo$s from Allah SWT. Dt their re"ealed &oo$s
and their teachin#s were not preser"ed in their ori#inal condition. Allah sa!s:
0al-'aidah-8B2
4To thee We sent the Scriptre in trth, conformin# to the Scriptre that came
&efore it, and #ardin# it in safet!5.
In the a&o"e "erse of the +ran Allah SWT has sed a word muhaimin, which is
one of the names of the +ran. This means that the +ran is a #ard o"er all those
fndamentals and teachin#s of past Scriptres that cold not &e preser"ed safel!. The
teachin#s of the +ran are "er! practical in e"er! a#e of life and can &e acted pon with
fll trst and complete satisfaction.
7/
The +ran #ides s in all spheres of life. It n"eils the realit! of life, "ice and
"irte, lawfl and imparts and edcates moral "ales for e"er! facet of hman life. It also
shows s a #limpse of hman life in the hereafter. The +ran pro,ects the si#nificance of
man.s existence on this earth "er! effecti"el! and impressi"el!. The +ran presents a
"er! comprehensi"e set of rles for man in e"er! aspect of life whether it is indi"idal or
social, economic or political, national or international. It is a pac$a#e of man.s dties and
ri#hts. We shold consider it a "ala&le treasre for s for it did not miss to instrct s
towards e"er! small &enefit and warn s a#ainst e"er! minor loss. It &rin#s to s all
$nowled#e clearl! which is indispensa&le for s to &ild or worldl! career. There is no
wa! of findin# trth a"aila&le to man other than the +ran.
Preservation: The no&le +ran is re"ealed from Allah SWT and He Himself has
nderta$en its preser"ation. Allah SWT sa!s:
4We ha"e, withot do&t, sent down the messa#e@ and We will assredl! #ard it
0from corrption25. Al-Hi,r-E
We ha"e seen how ade*atel! Allah SWT has $ept His promise to #ard the no&le
+ran. Toda! one fails to trace an! minor difference of e"en a sin#le "owel in the scripts
of the +ran that are a"aila&le in the whole world.
The +ran was not re"ealed to the Prophet SAWS all at once. It was rather
re"ealed #radall! drin# the span of twent!-three !ears. As soon as the "erses of the
+ran were re"ealed, the Prophet SAWS sent for his special scri&e and commanded him
to write down the "erses. He wold also indicate where those "erses wold &e added and
&efore or after which Srah those wold &e inclded. There was a specific place in the
mos*e of the Prophet SAWS where the scriptre was $ept. The companions of the
Prophet SAWS wold cop! it from there and memori1ed it. The! sed to recite these
"erses drin# their pra!ers and tried to ac*ire a deep nderstandin# of them, and then
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conformed to them in practice. In this wa!, the +ran was continosl! &ein# re"ealed,
written and memori1ed. Cot onl! men &t also women were en#a#ed in this s&lime
acti"it!. So mch so that the whole +ran was completel! memori1ed &! man! wi"es of
the Hol! Prophet SAWS, his famil! mem&ers and other male and female companions
drin# his lifetime. A nm&er of companions had also prepared copies of the fll text of
the +ran for themsel"es.
After the demise of the Prophet SAWS A& Da$r Siddi*e ATA #ot a special cop!
of the +ran prepared. It was accordin# to the same order in which the Prophet SAWS
had dictated it. 3or the first time, the scattered pieces of the +ran were compiled in a
&oo$ form. (ater -Gthman ATA ordered to prepare "arios copies of the "olme in his era
and sent a cop! to e"er! pro"incial capital.
Merits of the Quran: The messa#e of the +ran is &ased on trth and realit! and there is
indeed no do&t in it. This <i"ine Doo$ contains fll #idance for people of e"er! a#e
and e"er! area. 'an.s tre sccess and well-&ein# in &oth the worlds depend onl! in
followin# the teachin#s of the +ran. The +ran is a Doo$ which is fll of "irtes. As
this discorse 0i.e. the +ran2 is the #reatest of all discorses similarl! that person is the
&est of all persons who see$s its $nowled#e himself and teaches it to others. The Prophet
SAWS has said:
4The &est of !o is he who learnt +ran himself and ta#ht to others5. Therefore,
we mst reali1e the importance of learnin# +ran and shold ma$e e"er! possi&le effort
for this #reat prpose.
Aecitin# the +ran is a "irte of the hi#hest standard. Allah SWT has promised to
#rant s ten "irtes on the recital of each word. And on practicin# its teachin#s, He
assres s a #reat honor and hi#h station in this world and in the next. Those who will
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trn awa! from it will &e dis#raced and hmiliated. Histor! is witness to the fact that as
lon# as the 'slims held fast to the teachin#s of the +ran, the! rled o"er the world and
when the! ne#lected it, the! were depri"ed of all di#nit! and honor. The Prophet SAWS
had alread! forewarned that Allah SWT will ele"ate man! nations de to their practice of
the +ran and will case the decline of man! people &ecase of their ne#li#ence of the
+ran. This is &riefl! to sa! that we shold recite the +ran with fll nderstandin# and
an earnest effort to act accordin# to its dictates.
EHEA:ISE
7. Gi"e a &rief introdction to the +ran.
/. What do !o $now a&ot the preser"ation of the +ran. <escri&eI
6. Write a note on the merits of the +ran.
7=
(o"e and %&edience of Allah SWT
and His 'essen#er SAWS
When a man reflects in his own &ein# and the contlessl! di"erse phenomena of
this ni"erse, he easil! finds ot the %ne Who is All Powerfl, Sstainer and Wise. It is
disco"ered &! him that there is a Dein# Who is rlin# o"er all, pro"idin# ener#! to
e"er!thin# and #i"in# it the a&ilit! to #row. He is All Powerfl. He is the :reator and the
Sstainer. 3rthermore, He is also All Wise that He is nrtrin# the whole cosmos with
fll wisdom. 'an is forced to thin$ that e"en a chair, a ta&le or a &owl cannot &e made
withot a ma$er@ so the earth, the s$!, the moon and the sn with all its meticlos
existence mst ha"e &een created &! the power, care and wisdom of a :reator. The whole
phenomena is a proof of His existence. When we ac$nowled#e Him then alone we can
nderstand the realit! of hman life and the prpose of this ni"erse. It is onl! Allah.s
creation that is manifest e"er!where. 'an.s honor and pride lies in the
ac$nowled#ement of his :reator. He shold &e deepl! drowned in the lo"e of his :reator
and shold accept His master! o"er him. The +ran draws or attention to the same
thin#:
4% peopleI Worship !or (ord Who created !o5. Dein# a ser"ant of Allah, we
shold o&e! Him alone &ecase He is the %ne Who has created s. He fa"ored s with
e!es, therefore, we shold see as He pleases. He has #ranted s faclt! of hearin# so we
shold hear as He wants. And He has &lessed s with reason and intellect, therefore, we
mst ponder o"er His power and athorit! and His in,nctions.
Love with Allah SWT: The ri#ht wa! of thin$in# in"ites s to lo"e Allah SWT. If
someone fa"ors s on a "er! small le"el, we natrall! feel o&li#ed to him. Wh! then
shold we not feel deepest lo"e for Him Who has &estowed pon s this life itself and all
its comforts. In this re#ard, Allah SWT sa!s:
7>
4Dt those of faith are o"erflowin# in their lo"e for Allah5.
The perfection of faith is not possi&le withot lo"e. A #ood action that is de"oid
of lo"e is hollow. It is said that we o&e! onl! him whom we lo"e. %r faith in Allah
demands that we shold lo"e Him alone. And or lo"e with Him demands that we shold
accept all His teachin#s whole-heartedl! and practice them consistentl!. It is a si#n of
Allah.s merc! that He ne"er left man alone, &t He raised a chain of 'essen#ers in e"er!
a#e of histor! for man.s #idance. He crowned these &lessed personalities with His
&oo$s, scriptres and commandments. %r Prophet 'ohammad SAWS is the last
messen#er of this chain. The +ran is a &oo$ of #idance which is eternal and re"ealed to
Prophet 'ohammad SAWS. It is the last call to hmanit! on this earth from their (ord. It
is an open in"itation to e"er! hman-&ein# who desires to scceed in this life and in the
life after death.
Love with the Prophet SAWS: (o"e with the Prophet SAWS is a part of faith. The
+ran has mentioned this lo"e in this manner:
4The Prophet is closer to the &elie"ers than their own sel"es5.
If a &elie"er has to choose either lo"e of Prophet SAWS or lo"e of his own self,
he shold $eep the &ond of the first lo"e &! sacrificin# his own self. Allah SWT frther
sa!s:
4Pt not !orsel"es forward &efore Allah and His 'essen#er5.
7?
We cannot attain ri#hteosness nless we learn manners of speech, concord in or
words and actions and o&e! Allah SWT in or dail! &eha"ior. 3or this prpose, we mst
&e aware of how Allah and His 'essen#er want s to &eha"e. The Prophet SAWS has
said:
4Cone of !o can &e a tre &elie"er nless I &ecome dearer to him than his father,
his children and all the people5.
He also has said:
4Cone of !o can &e a tre &elie"er nless he matches his own desires with what I
ha"e &ro#ht5.
It shows that lo"e demands these thin#s:
7. Co one shold share the lo"e of Allah and His 'essen#er SAWS.
/. (o"e of the Prophet SAWS shold spercede all relations &elon#in#s J, and J
concerns.
6. (o"e of the Prophet SAWS shold onl! reslt in preferrin# his dictates o"er all
personal li$es and disli$es.
Ae#ardin# the same thin# Allah SWT sa!s:
4%&e! Allah and o&e! the 'essen#er, and ma$e not "ain !or deeds5. This means
that withot o&edience deeds are "ain.
7B
Obedience: We can claim that we lo"e Allah &t how can we pro"e it9 This *estion
ma! arise in e"er!one.s mind. It is Allah.s $indness that He Himself has shown this wa!
also.
4Sa!: if !o do lo"e Allah, follow me, Allah will lo"e !o and for#i"e !or sins.
3or Allah is oft-3or#i"in# and most 'ercifl5.
(o"e of Allah means followin# the footsteps of the Prophet SAWS. %&edience
reslts in self srrender. There mst &e a spirit of stron# lo"e in all or deeds, otherwise
these wold &ecome h!pocratic. Allah SWT warns:
4Dt no, &! !or (ord, the! can ha"e no 0real2 faith ntil the! ma$e !o ,d#e in
all disptes &etween them. And find in their sols no resistance a#ainst !or
decisions, &t accept them with the fllest con"iction5.
When we o&e! the Prophet then onl! we can pro"e orsel"es tre in or
declaration of faith and will deser"e the &lessin#s of Allah.
Seal of Prophethood: The world was &lessed with the presence of the Prophet SAWS.
He deli"ered a code of life to hmanit!. With his ad"ent the mission of Prophethood was
completed and conclded. Allah SWT annonced:
4This da! I ha"e perfected !or reli#ion for !o, completed m! fa"or pon !o
and ha"e chosen for !o Islam as !or reli#ion5.
This is a proclamation that the Prophet SAWS is the last messen#er and there is
no prophet after him. Cow the teachin#s of Islam ha"e &ecome perfect, Allah.s fa"or is
7E
completed and He has chosen for s the din of Islam. The +ran is the onl! wa! of life
till hereafter and the &eatifl pattern of the Prophet SAWS is to &e followed for e"er. It
is indeed an honor for man$ind that it was &lessed &! <i"ine address. Defore the
Prophet SAWS, messen#ership was confined onl! to certain areas, tri&es and nations and
'slim commnit! was "er! limited. The Prophet SAWS was raised for the whole
ni"erse. Cow the 'slim commnit! entered a ni"ersal era. He, for the first time, #a"e
the concept of ni"ersalit!. Hman race was initiated into a nit!. It #ot one centre, one
pattern and one Scriptre. The +ran sa!s:
4Sa!: % 'enI I am sent nto !o all, as the 'essen#er of Allah5.
And it frther sa!s:
4'hammad is not the father of an! of !or men, &t 0he is2 the 'essen#er of
Allah and the Seal of the Prophets5.
Cow man will find the ri#ht path from one direction. He will not ha"e to wait for
the search of Trth. E"er!one has to ha"e faith in Allah. E"er!one has to place the ,ewel
of lo"e in the crown of his faith. And e"er!one has to re#late his worldl! life accordin#
to the dictates of Allah SWT o&e!in# the Prophet SAWS with deep lo"e and dedication.
This will #arantee his sccess in this world and sal"ation in the next world.
EHEA:ISE
7. What is the meanin# of the lo"e of Allah9
/. Wh! the o&edience of the Prophet SAWS is o&li#ator!9
/F
6. Explain the meanin# of the seal of Prophethood with reference to an! "erse of the
+ran.
/7
The Kirte of )nowled#e
and its Si#nificance
)nowled#e means to $now somethin# or to &e aware of somethin#. Allah SWT
has #reatl! fa"ored His ser"ants. %ne of His #reat fa"ors is that He #a"e His ser"ants
the treasre of $nowled#e. The "er! first re"elation that came down was:
4Aead in the name of !or (ord the :herisher, Who created. :reated man ot of a
clot. ProclaimI And !or (ord is most Dontifl. He Who ta#ht 0the se2 of the
pen. Ta#ht man that which he did not $now5.
The Prophet SAWS has said:
4very "uslim, male or female, must gain kno#ledge and he should not miss an
opportunity for that.
Iportance of !nowled"e: 'an is Allah.s "ice#erent on earth. He is sperior to all
creatres of Allah &ecase he is a $nowled#ea&le &ein#. In order to pro"e his speriorit!
o"er all creatres, Allah SWT had ordained the an#els to &ow down &efore him as a mar$
of respect. %&"iosl! man.s #reatness was ac$nowled#ed there on the #ronds of his
$nowled#e. %nce the Prophet SAWS told a&ot himself,
! have been sent as a teacher. He sed to spplicate Allah SWT to increase his
$nowled#e with these words:
//
"y 3ord5 !ncrease me in kno#ledge.
#isseination of !nowled"e in the Priod of the Prophet SAWS:
The Prophet SAWS alwa!s emphasi1ed to see$ $nowled#e. And he made e"er!
effort to spread $nowled#e. After the &attle of Dadr, some dis&elie"ers were captred &!
the 'slims. The! failed to pa! an! ransom for their freedom. The Prophet SAWS as$ed
each prisoner of war to teach ten 'slim children to read and write and in retrn the! all
were to &e freed. He also r#ed and inspired women to see$ $nowled#e. As he said that
see$in# $nowled#e was o&li#ator! for e"er! man and woman. He also said that
$nowled#e and wisdom was the lost propert! of a &elie"er, hence he shold #et it
where"er he finds it, since he is the one who deser"es it most.
Iportance of See$in" !nowled"e: A 'slim mst stri"e to see$ $nowled#e and
shold &e "er! attenti"e for this prpose. The +ran #i"es inspiration to s to master
orsel"es in sciences, as well as sch other disciplines as Histor!, Philosoph!, Ph!sics,
:hemistr! etc. ac*ire. Earnin# lawfll! is also a part of the teachin#s of Islam.
Therefore, 'slims shold also ha"e their own expertise in Economics and other
sciences related to it. The sole prpose of a 'slim.s life is to o&tain ri#hteosness and
pleasre of Allah SWT. +ran spea$s:
Those truly fear Allah among &is servants #ho have kno#ledge
It is also a dt! of a 'slim to share his $nowled#e with others and spread it
lar#el!. The Prophet SAWS ordered his followers:
Whatever you hear from me, convey it to others.
/6
Similarl!, addressin# his companions on the last pil#rima#e, he said:
&e #ho is present here may convey my teachings to those #ho are not present
here
%ne can #ain $nowled#e an!time an!where. There is no a#e limit. There is a
hadith of the Prophet SAWS:
Seek kno#ledge from infancy till the grave
He also said that a &elie"er alwa!s feels thirst for $nowled#e till he reaches the
Garden.
%irtue of !nowled"e: )nowled#e is a sorce of #reatness and a $e! to one.s ele"ation.
The people of $nowled#e &ecome closer to Allah SWT &ecase $nowled#e is an attri&te
of Allah SWT. A learned man and an i#norant one are not e*al in the estimation of
Allah SWT. There is a "erse of the +ran that sa!s:
4Are the! e*al who $now and who $now not95
Those who illminate their hearts with the li#ht of $nowled#e Allah SWT sa!s
a&ot them:
4Allah will raise p to 0sita&le2 ran$s 0and de#rees2, those of !o who &elie"e
and who ha"e &een #ranted $nowled#e5.
/8
%nce the Prophet SAWS entered the mos*e. There were two circles. %ne was
doin# dhikr and the other was en#a#ed in an academic acti"it!. He appreciated &oth the
circles, then he himself participated in the academic circle and said, 4this #rop is &etter
than the other5. %nce the Prophet SAWS said, 4when !o pass &! the orchards of the
Garden, #et its frits5. The companions as$ed, 4Where the orchards of the Garden are
fond59 He said, 4these are the circles of $nowled#e5.
The importance of $nowled#e &ecomes more clearl! e"ident from the followin#
narrations:
Seek kno#ledge !t is righteousness to seek kno#ledge for the pleasure of Allah
SWT Striving for kno#ledge is a #ay of devotion "aking every effort for it is like
performing ,ihad Teaching is charity 6no#ledge is a very good companion of every
lone, a guide to every misled and a sincere friend to everyone !t leads to )aradise Allah
SWT exalt peoples because of their kno#ledge When people follo# the footprints of
those #ho have kno#ledge, then everything in this #orld prays for them 6no#ledge
gives man a noble life !t is a light that sho#s the right #ay !t provides po#er and
strength Through kno#ledge, man has been assigned a rank that is higher than angels
We cannot #orship and obey Allah #ithout kno#ledge !t helps man to recogni+e his
7reator !t instructs man to fulfill his duties to Allah and to people !t is a leader !t
generates good deeds The most fortunate ones are those #ho gain it, and the most
unlucky ones are those #ho are deprived of it.
Islam inspires and encora#es its followers to tra"el widel! in search of
$nowled#e and attain it where"er the! find it. 'slims rled o"er the world onl! &ecase
the! had ad"anced themsel"es in $nowled#e. When the! #a"e p the teachin#s of the
+ran, the! were left far &ehind in $nowled#e and ths fell in decline. %ne of the
Prophet.s dail! spplications was:
2 my 3ord5 increase me in kno#ledge
/=
LA)AT
%&li#ation and Importance
Obli"ation: The literal meanin# of La$at is to cleanse, to #row and to increase. It is a
pillar of Islam. La$at is o&li#ator! for a 'slim who has certain amont of wealth ot of
which he is re*ired to pa! a specific portion. It is "er! &lissfl to pa! La$at for one #ets
tremendos reward for that in the hereafter. Ce#li#ence of this part of Islam is a ma,or
sin. There are a nm&er of "erses of the +ran which spea$ a&ot pra!er and 1a$ah
alto#ether and hi#hli#ht their importance. It is an oft-repeated "erse of the +ran,
4Esta&lish pra!ers and pa! La$at5.
Iportance: %nce a #rop of people came to Prophet SAWS and en*ired a&ot the
teachin#s of Islam. He ta#ht them a&ot pra!er and 1a$at &efore an! other deed.
After the demise of the Prophet SAWS, some people refsed to pa! 1a$at. A&
Da$r Siddi*e ATA lanched a campai#n a#ainst them and fo#ht them. The +ran
warns those who are not read! to pa! 1a$at "er! sternl!. 3or instance,
4And there are those who hoard #old and sil"er and spend it not in the wa! of
Allah: annonce nto them a most #rie"os chastisement J on the da! when it will &e
heated in the fire of hell and with it will &e &randed their foreheads, their flan$s and their
&ac$s J this is the treasre which !o hoarded for !orsel"es: taste !o, then, the
0treasres2 !o hoarded5. 0Al-Ta&ah, 68-6=2.
/>
La$at is the &est means of achie"in# social welfare. It #i"es spport to those who
are depri"ed and destitte. This act a#ments mtal lo"e, s!mpath! and respect of each
other in the societ!. Hatred and re"en#e do not ta$e place in a societ! where s!stem of
1a$at is esta&lished properl!. Those who #i"e 1a$at, the! feel in their hearts the lo"e of
Allah more than the lo"e of wealth. The! are more s!mpathetic to the poor. As the wealth
circlates the economic condition of people #ets &etter.
The +ran has mentioned ei#ht cate#ories of people who deser"e 1a$at:
4Alms are for the poor and the need!, and those emplo!ed to administer the
0fnds2, for those whose hearts ha"e &een 0recentl!2 reconciled 0to trth2, for
those in &onda#e and de&t, in the case of Allah, and for the wa!farers, this is
ordained &! Allah. And Allah is fll of $nowled#e and wisdom5.
In the li#ht of a&o"e "erse, ei#ht cate#ories of those people are determined, who
deser"e 1a$at and the! are as follows: 7. Poor 0/2 need! 062 emplo!ees in the
department of La$at 082 for reconciliation 0=2 those who are in &onda#e 0>2 those who are
in de&t 0?2 in the case of Allah 0B2 wa!farers.
While distri&tin# 1a$at, one shold prefer his close relati"es o"er those who are
otside the famil!. Also it is more appropriate to pa! 1a$at to those who ha"e self-respect
and refrain from &e##in#.
EHEA:ISE
7. Explain the meanin# of 1a$at and its o&li#ator! character in Islam.
/. Write a note on the importance of 1a$at.
6. <escri&e those who deser"e to recei"e 1a$at in the li#ht of teachin#s of the +ran.
8. What is the warnin# that the +ran isses a#ainst those who refse to pa! 1a$at9
/?
Ph!sical :leanliness and Prit!
Islam is a complete code of life and it is the natral pattern. Allah SWT edcates
man thro#h this pattern of natre a&ot all minor and ma,or re*irements of his life. He
sent Prophet 'ohammad SAWS as the last 'essen#er to teach this wa! of life
practicall!. +ran #ides s to ph!sical prit! and cleanliness:
4And !or #arments $eep free from stain and all a&omination shn5.
The Prophet SAWS who em&odied the teachin#s of the +ran said,
)hysical cleanliness and purity is a part of faith.
Taharah is the term emplo!ed in Islamic Shariah for ph!sical prit! and
cleanliness. In the present a#e, altho#h cleanliness is o&ser"ed, &t the real meanin# of
taharah is not commonl! nderstood. It is far a&o"e than mere cleanliness. If the &od! is
not clean accordin# to the rles of Islamic Shariah, then there is no taharah. And if there
is no taharah then -i&adah. is not accepta&le.
Taharah consists of two thin#s: 072 Performin# a&ltion 0/2 ta$in# &ath
It is complsor! to perform a&ltion, &efore offerin# the pra!ers, pro"ided &oth
the &od! and the dress are pre. If &od! and dress are not pre then it is complsor! to
ta$e &ath and prif! the dress first.
Ablution: There are for o&li#ations 0frai+) for the "alidit! of a&ltion: 072 Washin# face
0/2 washin# hands, arms and el&ows 062 wipin# head 0mash2 082 washin# feet with
/B
an$les. Whate"er is other than that, is sunnah and mustahab. How to perform a&ltion
accordin# to the practice of the Prophet SAWS9
072 washin# hands properl! 0/2 rinsin# moth three times 062 rinsin# nose three times
082 washin# face from forehead to chin and from one ear to the other ear three times 0=2
washin# arms with el&ows three times 0>2 wipin# the head 0?2 washin# feet alon#with
an$les 0B2 drin# a&ltion the ri#ht lim& shold &e washed &efore the left lim& 0E2 and all
the lim&s shold &e washed three times.
Ta$in" &ath: Ta$in# &ath in Islamic terminolo#! is called ghusl. If &od! is not pre,
then one mst perform ghusl &efore a&ltion and it is #a,ib. In addition to that, a 'slim
is "er! mch r#ed to perform ghusl in order to $eep himself clean and tid! from e"er!
$ind of filth. The Prophet SAWS has #reatl! emphasi1ed that 'slims shold ha"e &ath
&efore performin# the con#re#ational pra!er on 3rida!. Similarl!, it has &een his practice
to ha"e &ath on the da!s of &oth the Ids and &efore wearin# ihram for -Gmrah and Ha,,.
These are the occasions on which ha"in# ghusl is considered &etter and most appropriate.
Whereas, in certain cases ha"in# ghusl is o&li#ator! 0#a,ib) and if one did not ha"e it, he
will &e "er! sinfl and none of his acts of worship will &e accepted.
How did the Prophet SAWS perform his ghusl8 It is necessar! to wash the
nclean part of &od! &efore startin# ghusl and this is the practice of the Prophet SAWS.
Afterwards, he performed a&ltion and later he washed the whole &od! three times
porin# water on the ri#ht part of the &od! first and then on the left. He sed to clean his
&od! "er! thoro#hl!.
It is complsor! for men and women that no part of their &odies, not e"en a sin#le
hair, shold remain dr! while performin# the o&li#ator! ghusl. Dt extra"a#ance is not
allowed and water shold not &e wasted. It is stron#l! emphasi1ed to ta$e &ath in a
separate place. If sch a place is not a"aila&le, then onl! men are allowed to ta$e &ath
/E
p&licl!. Women mst see$ a pri"ate room for this prpose. It is prohi&ited to tal$ or sin#
drin# the &ath.
Islamic in,nctions are not sch as wold pt man in tro&le. These are rather
meant for his &enefit and comfort. When he performs a&ltion fi"e times a da!, he feels
ph!sical and mental relief. Ths he $eeps himself clean and feels fresh all the da!.
3re*ent &athin# $eeps his &od! pre from e"er! dirt and filth. He sa"es himself from a
nm&er of diseases. Dath and a&ltion pro"ide him with the re*ired ph!sical and
spirital cleanliness. He en,o!s his worship and dail! acti"ities. His worship is &etter
ac$nowled#ed and wor$in# a&ilit! is increased.
EHEA:ISE
7. Write a &rief note on taharah in the li#ht of +ran and &adith
/. <escri&e the manners of performin# a&ltion.
6. How the Prophet SAWS sed to ta$e &ath9
8. Write one "erse of the +ran and one hadith concernin# taharah.
=. What are the ad"anta#es of taharah9
>. 3ill in the &lan$s with proper words:
a. It is MMMM.. to ta$e &ath on 3rida!.
&. It is MMMMMto ta$e &ath on Id.
c. While ha"in# &ath, the whole &od! shold &e rinsedMMMMM..
d. Water shold &e sed in MMMM.. *antit!.
e. Pra!er is not accepta&le MMMMM taharah.
6F
Perse"erance and Gratitde
In
The :ontext of or indi"idal and
Social life
Perse"erance and #ratitde are sch #reat hman *alities that ma$e a 'slim
perfect in his faith. These "irtes ma$e a person &eha"e in &oth prosperit! and distress
accordin# to will of Allah SWT. An attitde completel! &ased on perse"erance and
#ratitde, sits one.s faith and matches with one.s &elief. E"er! man in this world faces
&oth pleasant and npleasant thin#s. In &oth the cases, a faithfl is spposed to react
positi"el!@ perse"erance and #ratitde are the most positi"e *alities. These two *alities
pla! a "er! important role in or personal and social life.
Perse"erance 0Sabr2 literall! means tolerance and self control. It means that one
shold control himself and remain steadfast drin# all npleasant sitations instead of
#i"in# wa! to anxiet! and distress. A tre &elie"er pro"es himself to &e stron# and
steadfast drin# an! #rief, pain or hardship. 3or he $eeps all his trst in his (ord.
Gratitde 0shukr2 literall! means admirin# others for their fa"or, &ein# #ratefl
to them and ac$nowled#in# their fa"ors open-heartedl!. 3or this reason, we mst &e
#ratefl to Allah SWT more than an!one else. All praises are de to Allah alone Who has
#ranted to s e"er!thin# what we own. We mst, therefore, &ow down orsel"es in all
#ratitde to Him. There are three wa!s to express or feelin#s of than$flness to Allah
SWT:
0a2 expressin# words of than$s
0&2 feelin# deepl! the #reatness of Allah SWT or hmilit! &efore Him, and
or ser"itde to Him
0c2 and o&edience to Allah SWT and self srrender to Him.
67
The +ran #reatl! stresses on than$flness and #ratitde. Those who are #ratefl,
the! onl! #ain. Allah SWT has promised sch people #reat reward in these words:
4If !o are #ratefl, I will add more fa"ors nto !o5.
If a 'slim sffers from an! tro&le, he shold ta$e it as a test from Allah SWT.
It is Allah alone Who can relie"e one from all these tro&les. It is not proper to one
&ecome intemperate in an! case. It is hi#hl! appreciated to see$ help from Allah SWT.
%n sch occasion, those who resort to tolerance and perse"erance, self control and
steadfastness are promised to &e #reatl! rewarded. It is an opportnit! for a 'slim to
&ild p his character and Allah SWT thro#h His merc! sa"es him from e"er! $ind of
ne#ati"e feelin#.
Perse"erance also &rin#s fritfl reslts for 'slims. social life. When nations
face worse sitation the! can onl! handle it with cora#e and will power. If the! will
show wea$ness, disorder and disor#ani1ation, the! will decline. Sch nations will ne"er
#ain a hi#h stats and honora&le place in the world. Allah.s help and spport is destined
for those who are perse"erant. Allah SWT assres them His proximit!:
4Allah SWT is with those who maintain perse"erance5.
Allah SWT commanded Prophet A!& to &e patient. He followed the word of
Allah SWT so incredi&l! that he &ecame a s!m&ol of patience for e"er. Allah SWT
praised him in the +ran in these words, What a #ood ser"antI 'oreo"er, in
Srah Ah*af, "erse Co. 6=, Allah SWT has told s that patience and perse"erance has
&een the practice of all His 'essen#ers.
6/
The real and the eternal &liss in this world and in the hereafter is the fate of onl!
those who chose to &e patient. Allah SWT sa!s: 4and #i"e #lad
tidin#s to those who are patient5.
We shold also practice patience and steadfastness in e"er! difficlt sitation and
shold alwa!s &e #ratefl to Allah SWT for all His fa"ors and &lessin#s. It will
#arantee or sccess in &oth phases of life.
EHEA:ISE
7. Wh! patience 0Sa&r2 is stressed in Islamic teachin#s9
/. What is the si#nificance of than$flness 0Shukr2 in the +ran and the Snnah9
66
Importance of 3amil! (ife
'an spends all his life with his famil!. 3amil! mem&ers are "er! mch attached
to each other and the! ha"e different $inds of relations with each other. 3amil! s!stem is
the &asis of hman cltre and its existence is essential for its proper de"elopment.
3amil! is the &asic nit of a societ! and it pla!s an effecti"e role in &ildin# the societ!.
If a famil! is prsin# Islamic "ales, the societ! will ha"e a #ood impression of it. Islam
has nderlined the importance of esta&lishin# of a stron# famil! s!stem in hman societ!.
'elationship of Spouses: Allah SWT sa!s:
'arital &ond is the fondation of famil! life. A "er! &eatifl relationship is
formed stren#thened there&! &etween hs&and and wife. The +ran calls it !hsan which
means, 4&ein# protected in a fortress5. 'arital &ond is li$e a fortress wherein sposes
protect themsel"es. The! #et a stron# &ondar! which secres them from e"er!
indecenc!. The! &oth are sincere and lo"in# toward each other and the! share each
other.s worries and pro&lems and are alwa!s helpfl to one another. The! feel relaxed
and relie"ed. 'tal consltation increases their mental le"el and a&ilit!. The ,o! of life
#oes to its climax when a cople is fa"ored with children. The! stren#then their parents.
relationship. Sentiments of lo"e and respect are seen from &oth sides. Home loo$s li$e
paradise.
The main o&,ecti"e of famil! life in the si#ht of Allah is raisin# hman race and
its health! #rowth. The onl! wa! that leads to a pre life is marria#e@ otherwise this
s&lime o&,ecti"e can ne"er &e achie"ed. A societ! is &ased on tre relationship of a
hs&and and wife and a pre famil! s!stem. When this fondation is sha$en, the whole
societ! is collapsed. 3or this reason Allah SWT directs s "er! forcefll! toward the
stren#th and #rowth of famil! life. To Him this &ond is re*ired to &e &ased on mere lo"e
and merc!:
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4And amon# His si#ns is this that He created for !o mates from amon#
!orsel"es that !o ma! dwell in tran*ilit! with them. And He has pt lo"e and
merc! &etween !or hearts5.
%n the one hand, sposes flfill their natral desire from one another and on the
other J, the! &ilt pNpromote lo"e, merc! and trst &etween each other. The &oth are co-
tra"ellers in their ,orne! of life. The! are s!mpathetic to each other de to the sanctit! of
the solemn contract which the! ha"e entered. Allah SWT has &estowed pon them e*al
ri#hts:
4And women shall ha"e ri#hts similar to the o&li#ations pon them, accordin# to
what is e*ita&le5.
'i"hts and #uties of Spouses: Accordin# to the teachin#s of Islam, it is man.s
o&li#ation to maintain his famil!. It is his dt! to pro"ide for food, dressin#,
accommodation and other necessar! needs to his famil!, $eepin# in "iew his financial
position. He shold allow his wife to $eep her own mone! and her &elon#in#s with her. If
she wants to rn a &siness, she shold &e permitted for that within certain limits. He
shold treat her well and mst not &eha"e wron#fll!. He shold fear Allah concernin#
his attitde to her and &eha"e ,stl!. He shold also #i"e her the ri#ht of inheritance.
Allah SWT sa!s:
4therefore the ri#hteos women are de"otl! o&edient and #ard in 0the hs&and.s
a&sence2 what Allah wold them ha"e #ard5.
A wife is dtifl to #ard the &elon#in#s of her hs&and in his a&sence. She
shold not disclose her hs&and.s secrets to others. She is also o&li#ed to #ard his
honor and to protect his off-sprin#s.
6=
The famil! life of the Prophet SAWS is a fontainhead of li#ht for s. He said:
The best of you is he #ho is #ell behaving #ith his family and ! am the most #ell'
behaved among you #ith my family
The Prophet SAWS said, a good #ife has three .ualities9 (:) #hen her husband
looks at her he feels glad (;) #hen he orders her, she obeys and (<) #hen he is absent she
guards her chastity and his belongings.
#uties and 'i"hts of (hildren: Islam prescri&es children.s ri#hts that de"ol"e on their
parents. Allah SWT sa!s:
4% !o who &elie"eI Sa"e !orsel"es and !or families from 3ire5.
Parents. dt! is to p&rin#, edcate and train their children with lo"e and
affection. The! shold arran#e their marria#e and shold maintain e*alit! and ,stice
amon# them. The children who are ri#hteos the! are li$e a continin# charit! for their
parents after their death.
It is children.s o&li#ation to o&e! their parents pro"ided it is not in conflict with
the o&edience of Allah. The! shold &eha"e toward them with lo"e, affection and
tenderness. Their opinion shold &e respected. Particlarl!, when the parents reach the
a#e of oldness J, their emotions and feelin#s mst &e cared for. The! mst specif! a
portion of time from their dail! rotine for their parents. The! shold ser"e them to the
&est of their a&ilit!. And shold alwa!s see$ for#i"eness from Allah SWT after their
demise, as Allah SWT dictates, 4Sa! not to them a word of contempt, nor repel them &t
6>
address them in terms of honor. And ot of $indness, lower to them the win# of hmilit!
and sa!: '! (ordI Destow on them !or merc! as the! cherished me in childhood5.
EHEA:ISE
7. What is the meanin# of famil! life9
/. Write a note on the si#nificance of famil! s!stem.
6. What are the dties and ri#hts of sposes9
8. What do !o $now a&ot the dties and ri#hts of children9
6?
Hi,rah and ;ihad
0'i#ration and 3i#htin# in the wa! of Allah2
Mi"ration: In Islamic terminolo#!, hi,rah means mo"in# from one place to another for
ser"in# the case of Islam. That is, if 'slims are sppressed, wron#ed and the! are not
allowed to practice Islam or the! ha"e to face sfferin#s in this wa! in a particlar place,
the! shold mo"e to another land. Dt if the! ha"e no resorces to mi#rate, or the!
cannot mo"e from that place de to an! restriction, then it ma! &e hoped that Allah SWT
will for#i"e them. Allah SWT said,
4When an#els ta$e the sols of those who die in sin a#ainst their sols. The! sa!:
4in what 0pli#ht2 were !o95 The! repl! 4wea$ and oppressed were we in the earth5.
The! sa!: 4Was not the earth of Allah spacios eno#h for !o to mo"e !orsel"es awa!
0from e"il29 Sch men will find their a&ode in Hell J what an e"il ref#eI Except those
who are 0reall!2 wea$ and oppressed J men, women and children who ha"e no means in
their power, nor can the! find a wa! 0to escape2. 3or these, there is hope that Allah will
for#i"e. 3or Allah does &lot ot 0sins2 and for#i"es a#ain and a#ain. He who forsa$es his
home in the case of Allah, finds in the earth man! a ref#e and a&ndance. Shold he
die as a ref#ee to Allah and His 'essen#er, his reward &ecomes de and sre with
Allah. And Allah is oft-for#i"in# and most 'ercifl5.
It is assred thro#h these "erses of the +ran that hi,rah &rin#s fritfl reslts
for a 'slim in this world and in the next. Allah SWT promised in these words:
4To those who lea"e their homes in the case of Allah, after sfferin# oppression,
We will assredl! #i"e a #oodl! home in this world. Dt trl! the reward of the hereafter
will &e #reater, if the! onl! reali1ed 0this2I5
6B
In the same wa!, Allah SWT showers His merc! pon those who mi#rate:
4Dt "eril! !or (ord J to those who lea"e their homes after trails and
persections. And who thereafter stri"e and fi#ht for the faith and patientl! perse"ere J
indeed !or (ord, after all this is %ft-3or#i"in#, 'ost 'ercifl5.
Allah SWT promised His for#i"eness, &lissfl life and the hi#hest reward for
those who mi#rate. He assres in the +ran His eternal pleasre for them:
4And their (ord has accepted of them and answered them5 -ne"er will I let to &e
lost the wor$ of an! of !o, &e he male or female. Oo are mem&ers, one of another.
Those who ha"e left their homes and were dri"en ot there from and sffered harm in '!
case and fo#ht and were slain. Keril!, I will &lot ot from them their ini*ities and
admit them into Gardens with ri"ers flowin# &eneath J a reward from Allah and from
Allah is the &est of rewards5.
Hi,rah is an act of #reat s&limit! pro"ided that it is performed in order to practice
Islam, spread its messa#e and see$ pleasre and appro"al of Allah.
)ihad: The word -,ihad. literall! means to wor$ hard, to stri"e and str##le. In the
Islamic terminolo#!, it is to str##le for the esta&lishment of Trth, to ma$e e"er! effort
for this no&le and s&lime #oal and to sacrifice one.s own life, famil! and nation, to
spend all mental and ph!sical powers for the case of the Trth. And to frstrate efforts of
all those who promote falsehood, to ma$e their de"il plans and de"ices ineffecti"e and
6E
defend their attac$s stron#l! e"en if one has to fi#ht them face to face in the &attlefield.
This is the reason wh! Islam places -,ihad. at the hi#hest le"el of de"otion.
;ihad is a str##le which is "er! disciplined and or#ani1ed. Its rles and
re#lations are settled. If an! indi"idal or #rop of people attac$s another #rop and
starts fi#htin# with its own accord and withot an! leader it is ne"er called -,ihad..
4;ihad is to &e declared &! Islamic State. The people of $nowled#e and
nderstandin# are to annonce its feasi&ilit! and necessit! after considerin# all the
circmstances and sr"e!in# the whole sitation. The sole prpose of -,ihad. is to help
and spport those 'slims who are oppressed, to conter all those trials and o&stacles
that hinder propa#ation of Islam and to achie"e Allah.s appro"al and His
ac$nowled#ement.
The concept of -,ihad. is "er! "ast. In the opinion of Islamic scholars, the hi#hest
cate#or! of -,ihad. is to fi#ht a#ainst one.s own self. The! call if -;ihad-e-A$&ar., the
#reatest ;ihad. Some "erses of the +ran and a few traditions of the Prophet SAWS also
spport the same "iew. 3or example, Allah SWT said:
4And those who stri"e in %r 0case2 J We will certainl! #ide them to %r
Paths5. 3or "eril! Allah is with those who do ri#ht5.
There is another cate#or! of -,ihad. and that is -;ihad &il -Ilm., i.e. to str##le
with the weapon of $nowled#e. I#norance is the root case of all wron# and mischief in
the world and it is "er! essential to fi#ht a#ainst it. If a person is #ifted with $nowled#e,
awareness and intellect, he is o&li#ed to share it with others. The +ran clearl!
ela&orates:
8F
4In"ite 0all2 to the wa! of !or (ord with wisdom and &eatifl preachin#. And
ar#e with them in wa!s that are &est5.
Spreadin# the messa#e of Allah is another $ind of -,ihad.. Its tilit! is "er!
important and far reachin#. It is named -;ihad-e-)a&eer. in +ran.
-;ihad &il 'al. is also one of the cate#ories of ,ihad. Allah SWT has &estowed
pon man so mch wealth and riches. Its main o&,ecti"e is to spend it, in accordance with
the will of Allah. It is the &est se and the most proper wa! to in"est mone! for the sa$e
of pholdin# the Trth. This fact has &een explained in the +ran with these words:
4Those who &elie"ed, mi#rated and str##led for the case of Allah with their
wealth and their own sel"es, the! are on the hi#hest station in the proximit! of Allah
SWT. %n the other hand, those who prefer to hoard their wealth and are ne"er inclined to
spend it for others, are forewarned a painfl torment5.
4And as for those who hoard #old and sil"er and do not tend to spend it for the
no&le case of Allah, warn them with a #rie"os penalt!5.
A frther $ind of ,ihad is fi#htin# in the &attlefield a#ainst the enem! of Allah, it
is commonl! $nown as -,ihad. and the +ran calls it .ital. In this $ind of ,ihad, a ser"ant
of Allah resol"es to fi#ht a#ainst the enem! of his 'aster till the end of his life, and he
desires wholeheartedl! to drop the last &lood of his &od!, pro"in# his tmost lo"e, tre
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faith and sincere friendship with Allah SWT. Allah SWT has ordered 'slims to
maintain militar! power and stren#th. He also for&ade s to call those -dead. who laid
their li"es in pholdin# the Trth. Allah SWT has informed s in the +ran that the! are
&ein# sstained in the nearness of Allah and are en,o!in# a life fll of ,o!. Allah SWT ,
ot of His merc!, #a"e them a word of promise for the hi#hest reward and the most
&lissfl life.
Another cate#or! of -,ihad. is to tili1e all ph!sical, spirital and intellectal
a&ilities in the flfillment of e"er! o&li#ation and in the performance of e"er! #ood deed.
%nce a #rop of women appeared to the Prophet SAWS and so#ht his permission to #o
to &attlefield. The Prophet SAWS answered them: your ,ihad is performing pilgrimage.
A companion came to Prophet SAWS and expressed his desire to participate in
,ihad. The Prophet SAWS as$ed him whether his parents were ali"e. He replied in the
affirmati"e. The Prophet SAWS ad"ised him to ser"e his parents and he shold consider
it a -,ihad. on his part. So also, on one occasion, Prophet SAWS said, 4the &i##est ,ihad is
to prononce a word of trth and ,stice to a rler who is t!rant5. The Prophet SAWS
also on another occasion, exclaimed that ,ihad was #oin# to contine till the hereafter.
EHEA:ISE
7. Write an essa! a&ot Hi,rah9
/. What is the meanin# of ;ihad9
6. <escri&e the cate#ories of ;ihad with fll details
8/
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