"beginners' manual on islam" (2) complete pages 1 139

1

Beginners' Manual on Islam

INTRODUCTION - ISLAM

“ “

Chapter 1

INTRODUCTION - ISLAM

The way of life before God is Islam (peacefulsubmission to His Will) Nor did the people of the Bookdissent therefrom except through envy of each otherafter knowledge had come to them. But if any denythe signs of God, God is swift in calling to account.

(Qur’an : Al-Imran 3:19)

What is Islam?

Islam is a complete way of life. It is the religion provided by theCreator of the Universe for all mankind. Its teaching andguidance cover all aspects of a person’s life. Islam tells us thepurpose of our creation, our destiny and our place among othercreatures and creations. It shows us the best way to conduct ourprivate, social, political, economic, moral and spiritual affairsof life.

Meaning of the word “Islam”?

The word “Islam” in Arabic means complete submission andobedience. “Submission” is acceptance of God’s commands and“obedience” means putting God’s commands into practice.Therefore a person who accepts the Islamic way of life is calleda “Muslim”, which means “a person who submits and obeys Allah’swill by doing what is enjoined and refraining from that which hasbeen forbidden”.

2


The word “Islam” also means peace from the root word ‘(SLM).It is the way of peace and harmony. If we look around we seethat everything including the sun, the moon, the stars, themighty ocean, etc. are obeying a Law - the Law of God, theCreator. We find no disorder or chaos in them. A superbharmony and perfect order is evident in the system of nature. Itis by their being subservient to that Law and Will of the Creatorthat we see everything in balance and harmony, peace andtranquility.

By this sign it is obvious that for mankind to attain peace andtranquility, he has to do likewise - to obey the natural laws ofthe Creator. But Man has been created different from the restof creation. He has a free will and has been created in the bestof form, bestowed with the ability to think and reason, and withthis he has the responsibility of choosing between what is rightand what is wrong. Therefore to help mankind, Allah hasrevealed His laws and guidance through His Messengers andProphets. They invite mankind to this Way of Life of submissionand obedience to the Will of Allah, so that mankind may fulfilltheir true function as the representatives of God on earth. Islamteaches mankind all that they need to know to be truly successful- here in this world as well as in the hereafter. This way of lifewas the religion preached by all the prophets and messengers ofAllah, and it was perfected and completed as a total way of lifeby Allah’s final messenger, the seal of the Prophethood,Muhammad (pbuh). It is the natural religion for mankind andthe only religion accepted by Allah.

Brief history of Muhammad (pbuh) 1 - the Seal ofProphethood

The message of Islam has been brought to mankind throughvarious prophets and messengers of Allah since the beginning

1 (pbuh) means "peace & blessings of God be upon him"- a respectful addresswhenever the messenger's name is mentioned.

3


of the history of mankind. Unfortunately, the teachings of theseearlier messengers were either lost or were changed by subsequentgenerations, thereby deviating from the true original message. Thusit was necessary for mankind to receive the last of Allah’smessengers, Muhammad (pbuh) who was given the Qur’an (thefinal Book of Revelations) and with it, he re-established Islamand perfected it. He was born in Makkah in 571 C.E. into theQuraish tribe of Banu Hashim, who were direct descendants fromthe Prophet Abraham through his first son, Prophet Ishmael(peace be upon them) . He received his first revelation whenhe was forty years of age in a cave of Hira, about 3 miles fromMakkah. For the next 23 years, he preached the message of Islamand was able to transform the whole of Arabia from the worshipof idols to the worship of the One true God. His message ofIslam was not just meant for the Arabs but for the wholeuniverse, and it spread to all parts of the world. It providessolutions to all the world’s problems and it unifies all peopleinto one universal brotherhood of Islam. The most significantcontribution was that it lay the foundation for the establishmentof a world civilization, ie. the Islamic Civilization. The two basicsources of guidance that Muhammad (pbuh) has left behind forall Muslims to follow are:

1 The Holy Qur’an (the revealed words of Allah)

2 His Sunnah (the Traditions or examples of theProphet Muhammad [pbuh])

The Qur’an is the book of Guidance from God, for all to follow.It is the Criterion (to teach mankind what is right and what iswrong) and revelations of Allah and it has remained pure andunchanged in the Arabic, and will be so till the end of the world.With it is the Sunnah of the Prophet Muhammad (pbuh). Fromthe first revelations that he received in Makkah and for the 23

4


years of his prophethood, he succeeded in establishing Islam -the complete way of life of peaceful submission to the will ofAllah. Prophet Muhammad’s life was the demonstration of howIslam is to be. Based on the guidance of the Qur’an, and his wayof life, the best example for all to emulate, Allah tells us in theHoly Qur’an :

“Indeed, in the Messenger of Allah (ProphetMuhammad [pbuh]), you have for you, the bestexample.”

(Q : Al-Ahzab 33:21)

And in the Holy Qur’an too, Allah tells us the true purpose ofthe role of Prophet Muhammad [pbuh], ie. :

“He (Allah) it is Who has sent His messenger(Muhammad [pbuh]) with the guidance and thereligion of Truth, that he may proclaim it overall religion, even though the idolaters may detestit.”

(Q : As-Saff 61:9)

It is indeed noteworthy that within his lifetime, Arabiaunderwent a tremendous reform; from idolatory to the worshipof the One God; from ignorance to knowledge and culture; froman oppressive system to one which epitomises justice and thebrotherhood of man.

“Behold, the only [true] religion in the sight ofGod is “al-Islam” (man’s self-surrender untoHim)”

(Qur’an: aali-Imran: 3: 19)

“And strive hard in God’s cause with all thestriving that is due to Him: it is He Who haselected you [to carry His message] and has laid

5


no hardship on you in [anything that pertains to]religion, [and made you follow] the creed of yourforefather Abraham. It is He Who has named you- in bygone times as well as in this (divine writ)“al-Muslimin” (“those who have surrenderedthemselves to God”)”

(Qur’an: al-Hajj: 22: 78)

“Today have I perfected your religious law for you,and have bestowed upon you the full measure ofMy blessings, and willed that “al-Islam”(self-surrender unto Me) shall be your religion.”

(Qur’an : al-Maa’-idah : 5 : 3)

Thus to use terms like “mohammadan” or “mussalman” or suchterms is regarded as most inappropriate and reflect a person’signorance (or perhaps prejudice) of this religion.

From ‘historical perspective’

Anthropologist says, “Man is the specie of animal that worships.“Religion is as old as man himself. But was there ever a singlereligion for man, which assert truth that is universal - not aman-made phenomenon? In explaining Islam as being thatreligion we have to present the Qur’anic perspective of historyof man and of religion:

Muhammad [pbuh] never claimed to have found a new religion,nor did he deny the truth, which have been revealed beforehim. Rather, he was sent as a messenger following that series ofprophets, whose task was to bring mankind back, becausedeviation and corruption to the Truth has led men astray fromthe straight path which God has ordained.

If a Muslim was asked what was the religion of the past prophetslike Noah, Abraham, Moses or even Jesus (may peace be uponthem all), he would not hesitate to reply that it was “Islam”.For to Muslims, there has always been one religion for mankind,revealed through various prophets since Adam, sharing the samebasic truth, but with it’s practical laws gradually being perfected.

6


As these (practical laws) are related to differing living conditionswhich gradually would evolved towards a higher and moreuniversal or global civilization).

“Say: ‘Nay, but [ours] is] the creed of Abraham,who turned away from all that is false, and wasnot of those who ascribe divinity to aught besideGod.’Say: ‘We believe in God, and in that which hasbeen bestowed upon Abraham and Ishmael andIsaac and Jacob and their descendants, and thatwhich has been vouchsafed to Moses and Jesus,and that which has been vouchsafed to all the[other] prophets by their Sustainer: we make nodistinction between any of them. And it is untoHim that we surrender ourselves [Muslimuun].”

(Qur’an: al-Baqarah: 2: 135-136)

• Muhammad [pbuh] – The bringer of glad tiding, a warnerand seal of Prophethood

“O People of the Book! Now, after long time duringwhich no messengers have appeared, there hascome unto you [this] our Messenger to make [thetruth] clear to you, lest you say, ‘No bearer of gladtidings has come unto us, nor a warner: for nowthere has come unto you a bearer of glad tidingsand a warner - since God has power to willanything,”

(Qur’an: al-Ma’idah: 5: 19)

“ Muhammad is not the father of any one of yourmen, but is God’s Messenger and the Seal of allthe Prophets. And God has indeed fullknowledge of everything.”

(Qur’an: al-Ahzab: 33: 40)

7


Adam (Adam)* Peace and blessings of God be upon all the prophets*

Nuh (Noah)

Ham

( the Hamitic line)

Yaphet

( the Japethic line)

Sham( the Semitic line)

“And indeed withinevery community haveWe raised up aMessenger [with thismessage):Worship God, and shunthe powers of evil.”(Qur’an: an-Nahl 16:36)

Lut (Lot) Ibrahim (Abraham)

Ishaq (Isaac)Ya’kub (Jacob)Yusuf (Joseph)

Musa (Moses) Harun (Aaron)

Dawud (David)Sulaiman (Solomon)

Zakariya (Zacha Yahya (John the

Isa (Jesus)

Isma’il (Ishmael)

Muhammad(he was a directdescendant of

Ishmael through theQuraysh tribe from

clan of Bani Hasyim)

{note : only certain names of prophets aregiven for their relevance and comparison]

8


EXERCISE FOR CHAPTER 1

1 What does the word “Islam” in Arabic mean ?

2 Who was Muhammad (pbuh) ?

3 What is the Qur’an ?

4 What is the Sunnah ?

5 What was the major contribution of Islam to the world ?

NOTES:

9


TAUHID

Chapter 2

(The Oneness of God)

FOUNDATION OF THE MESSAGE OF ISLAM

If there were, in the heavens and the earth, other godsbesides Allah, there would have been confusion in both!But limitless in His glory is Allah, enthroned in hisawesome almightiness (far) above anything men maydevise by way of definitions!

(Q : Al Anbiya 21:22)

The religion of Islam is based on the most fundamental andimportant concept called TAUHID. It is the belief in theOneness of God, Who is the only Creator, Preserver, Sustainerand Nourisher of all creations. It is summarised in a simple“KALIMAH” or statement :

LAA-ILAA-HA-IL-LALLAH(There is no god except Allah )

“Allah” [s.w.t.] 1 is the Arabic pronoun for God. It refers tothe One and only God. He does not have partners and does notshare His divinity with any one or anything. He alone is Lordand Master of the Universe and all that is contained in it.Nothing moves without His knowledge and His permission. He

1 [s.w.t] - abbreviation that usually follows the name Allah, for the Arabic phrasewhich means "Glorious and exalted is He"

“ “

TAUHID

10


is the source of all existence. He creates man and appoints foreach human being a fixed period of life. He gives man organsand faculties so that man is the most capable amongst thecreatures on earth. In fact He has created this earth andwhatever it contains for man. Through His messengers andprophets, He reveals the knowledge of Himself, and the purposeof man’s creation. To help mankind achieve that purpose, Heprescribes a certain code of life which is the correct one - acode of life which is practical and achievable. Allah also givesman freedom of choice as to whether or not to adopt this codeas the actual basis of his life. With this freedom, man shall beresponsible for the choice he makes.

It is not enough for a person to say that he believes inOne God. Many idolators will tell you that they actually believethere is only one supreme god. Yet they take on other things asgods. Islam teaches that in believing in the Oneness of Allah, aperson must acknowledge the fact that Allah alone deserves tobe worshipped. And he is expected to show this belief in hiswords and deeds.

In Islam, 'worship or serving Allah' is called “IBADAH”and has a wide meaning. It is not restricted only to rituals ofprayers and devotion but includes guidelines that cover everyaspect of our li fe. Therefore a believer’s l i fe is theacknowledgement of his belief that he worships only Allah andthat he shows it by obedience to the Laws given by Allah. Abeliever does all that Allah has commanded and refrains fromall that Allah has forbidden.

A believer fulfills this by following the complete code oflife that was brought and established by the last and finalmessenger of Allah, Prophet Muhammad [pbuh]. Therefore theKALIMAH OF TAUHID is followed by the second statement:-

11


MUHAM-MADUR-RASUU-LULLAH (Muhammad is the Messenger of Allah)

Beginning with this concept of TAUHID, which is the mostfundamental of the teachings of Islam, a person is motivated tostrive towards becoming a true Muslim. This concept ofTAUHID seeks to develop a Muslim towards a higher level ofconsciousness, righteousness and piety in his relationship withAllah and the rest of creation. In one reported exchangebetween the Prophet Muhammad [pbuh] and a stranger (laterrevealed to be the archangel Gabriel, who came to teach theMuslims the religion), the Muslims were concisely taughtconcerning the fundamentals of their religion :

“One day while we were sitting with the Messenger ofAllah (may the blessings and peace of Allah be uponhim) there appeared before us a man whose clothes wereexceedingly white and whose hair was exceedingly black;no signs of journeying were to be seen on him and noneof us knew him. He walked up and sat down by theProphet (may the blessings of Allah be upon him).Resting his knees against his and placing the palms ofhis hands on his thighs, he said: O Muhammad! Tellme about Islam. The Messenger of Allah (may theblessings and peace of Allah be upon him) said : Islamis to testify that there is no god but Allah andMuhammad is the Messenger of Allah, to perform theprayers, to pay the zakat, to fast in Ramadhan, and tomake the pilgrimage to the House (Ka’aba) if you areable to do so. He said: You have spoken rightly, and wewere amazed at him asking him and saying that he hadspoken rightly. He said : Then, tell me about Iman. Hesaid : It is to believe in Allah, His angels, His books,His messengers, and the Last Day, and to believe indivine destiny, both the good and

12


the evil thereof. He said : You have spoken rightly. Hesaid : Then tell me about Ihsan. He said : It is to worshipAllah as though you are seeing Him, and while you seeHim not yet truly He sees you.”

(Hadith reported by Muslim)

Thus in order to realise TAUHID (the belief in the Oneness ofAllah) a Muslim must understand and strive to establish inhimself 3 aspects:-

[1] IMAN - Belief or Faith/Conviction

[2] ISLAM - Obedience and submission(through practice)

[3] IHSAN - Best or righteous conduct

All three constitute what every Muslim should know and fulfill.One without the other is insufficient to truly realise the con-cept of TAUHID.

For faith without obedience is meaningless and obediencecannot be without faith. Together, faith and obedience mustlead to the best and righteous conduct of a Muslim who trulysubmits himself to the will of Allah.

TAUHIID - Attesting to the Oneness of God

(3 aspects)

IIMAN 'AMAL IHSAN

Development Manifesting Inculcation

of by way of of

Conviction Practice Righteousness

13



1 What does the Arabic statement “LAA-ILAAHA-IL-LAL-LAAH” mean ?

2 What do you understand by the term TAUHID ?

3 What does the Arabic statement “MUHAM-MADAR-RASUU-LUL-LAAH” mean ?

4 State the 3 aspects from which TAUHID is to beestablished in a person who accepts the concept of theOneness of God?

5 What is the meaning ofa Iman ?b Islam ?c Ihsan ?

NOTES:

14


Chapter 3

(Belief or Faith)

The Messenger believes in what has been revealed tohim from his Lord; as do men of Faith. Each one (ofthem) believes in Allah, His angels, His books and HisMessengers: “(They say) we make no distinctionbetween one and another of His Messengers.” And theysay, “we hear and we obey.

(Q : Al Baqarah 2:285)

“Iman” means belief or faith. It deals primarily with abstractconcepts, termed as “the unseen”(al-Ghayb). Yet it is not blindacceptance of notions of truth but it must correspond with ourawareness of things perceived by the faculty inherent in man.Its basic appeal is to man’s reasoning and pure instincts. It seeksto inform man what the purpose of this creation is; why manythings have been created. Man is informed by Allah concern-ing their relationship, the reason for man's existence here, hisrole and how to fulfill it as well as warn him of man’s responsi-bility and final destiny. Man is being informed of all the thingscreated that can be seen as well as some of those that man can-not see. It is so that man may know of his place in the granddesign of the whole of Allah’s creation. Therefore Iman or be-lief is derived from the knowledge revealed by Allah to Hismessenger, which a person has confirmed and which he is con-vinced of thereby. This is to be nurtured by contemplation andpondering over the signs that are around us, using reason andinstinct. The degree of Iman or belief therefore varies from timeto time and from person to person. The basic aspect of Iman orbelief is called ARKAANUL - IIMAN (The Articles of Faith).

“ “

IMANIMAN

15


WHAT ARE THE ARTICLES OF FAITH IN ISLAM?(ARKAANUL - IIMAN)

From the teachings of our Prophet Muhammad [pbuh], a Mus-lim is to develop faith in seven aspects. A Muslim, when askedof his belief, will say:-

[1] aa-mantu-bil-laahi I solemnly believe in Allah;

[2] wa-ma-laa-i-katihi and His angels;

[3] wa-kutu-bi-hi and in His revealed books;

[4] wa-rusu-lihi and in His messengers;

[5] wal-yau-mil-aa-khir and in the Day of Judgement;

[6] wal-qadri-khai-rihi and that the power of good

wa-shar-ri-hi-minallahi and bad is from Allah ta’ala the most high;

[7] wa-ba’-thi-ba’dal maut and in the life after death

16



1 What do you understand by the term “Iman” ?

2 How does one develop his “Iman” ?

3 List down the articles of faith on which Muslims areto develop their faith.

NOTES:

17


BELIEF IN ALLAH

“ “

Chapter 4

THE DETAILED EXPLANATION OF ISLAMIC ARTICLES OF FAITH

[1]

BELIEF IN ALLAH

And yet, some people choose to worship certain earthlythings or beings as deities that [are supposed to]resurrect the dead; and they fail to realize that, hadthere been in heaven or on earth any other deities otherthan Allah, both [those realms] would surely havefallen in ruin! But limitless in His Glory is Allah,enthroned in His awesome almightiness [far] aboveanything that man can devise by way of definition!

(Q : Anbiya 21:21 - 22)

Who is Allah? What do we know about Allah?

“Allah” (God) is One and One alone. There is no other godexcept Allah. He has no partner nor associates. He is the Creatorof everyone and everything. Everyone and everything dependson Him for He is the Sustainer and Nourisher of the universe.The knowledge concerning God is not a creation of humanimagination, but has been revealed by Him. Thus we find oneof the shortest and earliest revelations in the Qur’an:-

“Say: He Allah is One;Allah is He on whom all depends;He begets not, neither was He begotten;And none is comparable to Him.”

(Q: Al Ikhlas 112:1-4)

18


What does the term “Allah” mean?

The Arabic word “Allah” is unique and almost incapable oftranslation into non-Semitic languages. The English word“God”, although close, does not convey the actual meaning ofthe word, “Allah”. It is not a common noun but is a proper nounpar excellence. We cannot obtain the plural of this word just as“god” becomes “gods”, nor can we turn it into feminine like“goddess”. It is an Arabic word referring to the One SupremeBeing with all the attributes of Perfection and Beauty in theirinfinitude and it denotes none but the One and Unique God (abeing Who exists necessarily by Himself, ie. not caused orcreated; endowed with all the attributes of perfection).

“Allah” [glorious and exalted is He], has revealed theknowledge concerning Himself for us to know and to develop aclose relationship with Him. Islam firstly teaches Muslims thatGod is full of Compassion and Mercy. When a Muslim beginsto read the words revealed by Allah, i.e. the Holy Qur’an, orbegins an act, the first praise that he says is the “Basmalah” ie.the reciting of :

Bis-millaahir-Rahmaa-nir-raHiim In the Name of Allah, The Most Compassionate,

the Most Merciful.

The Compassionate and Merciful

The Arabic word “RAHMAAN” informs us of an attribute ofAllah. The word is only expressive of God’s love to man, andnot of man’s love to man. Allah’s compassion is to one and all,whether a believer or an unbeliever, whether a saint or a sinner,a doer of good or evil. He provides for and sustains everyoneirrespective of their behaviour. When a Muslim recites Hisname, he calls Allah first of all “AL-RAHMAAN” (the MostCompassionate) and “AL-RAHIIM” (the Most Merciful) whichhints at God’s relation to man - the relation of love, sympathy,

19


concern, solicitude, compassion and mercy. But He is also Justand His Justice shall be fully be manifested only on the Day ofJudgement.

Most Beautiful Names of Allah

In the Holy Qur’an we learn many other attributes by the nameswhich Allah addresses Himself and we can invoke any of thesenames. The names are collectively called “ASMAA-ALLAH-AL-HUSNA” (The Most Beautiful Names of Allah). Forexample, in the Holy Qur’an :-

Allah is He, whom there is no other god;Who knows (all things) (‘AALIM)Both secret and open,He, the Most Compassionate (AR-RAHMAAN)The Most Merciful; (AR-RAHIIM)Allah is He, whom there is no other god;The Sovereign, (AL-MAALIK)The Holy One, (AL-QUDDUS)The Source of Peace (AS-SALAAM) (and Perfection)The Guardian of Faith (AL-MU'MINU)The Preserver of Safety (AL-MUHAY-MIN)The Exalted in Might (AL-AZIZ)The Irresistible (AL-JAB-BAR)The Supreme (AL-MUTTAKAB-BIR)Glory be to Allah!(High is He) Above the partners they attribute to Him.He is Allah,The Creator (AL-KHAA-LIQ)The Evolver (AL-BAA-RI)

20


The Bestower of forms(and colours) (AL-MUSAW-WIR)To Him belong the Most Beautiful NamesWhatever is in the Heavens and on EarthBoth declare His Praise and Glory;

(Q : Al Hashr 59:22-24 )

Do not ascribe any partners to God

A Muslim strictly believes that Allah is One. The statement“LAA-ILAA-HA- IL-LAL-LAAH” (There is no god except Allah)shows that the believer does not worship any other except Allah.Allah is the Creator of everything for the benefit of humanbeings. None of these creations, the stars, sun, moon, man,animals, wood, stones, etc. are to be worshipped. To worshipthese things is to commit the gravest sin in Islam, termedSHIRIK (meaning “to ascribe partners to God”).

Allah has no partner, nor adviser, nor helper. He is aboveevery need because need presumes deficiency. He is not like acreated thing with a body because a body needs space. He cannotbe seen because He has no body. He is everywhere because Hispower and knowledge are magnificently apparent everywhere.Nor can He be defined in terms of time. Since He is the Creatorof time, He is not affected by it (like getting old). In short,there is none comparable to Him for Allah is One and onlyOne.

Man is to have a direct relationship with God

The relationship between man and his Creator, Allah, is directand personal since Allah is Omniscient (All-Knowing),Omnipresent (Ever-Present) and Omnipotent (All-Powerful);and does not require any intermediary. Even the saintliest ofsaints, such as prophets, are only guides and messengers - it is

21


left to the individual to make his choice and be directlyresponsible to Allah.

In man’s weakness he may commit errors and transgression.Yet, Islam recognises the possibility of pardonthrough repentance and reparations by turning away from allfalsehood and wrong, and beginning to lead a life of submissionto the One God, Allah.

Knowledge concerning Allah has been revealed by Himto us in the Holy Qur’an. For example :

Allah is near to us though we cannot see Him

And if my servants ask you concerning Me - behold, Iam near; I respond to the call of him who calls unto Me:let them then, respond unto Me, and believe in Me, sothat they might follow the right way.

(Q : Baqarah 2:186)

Allah is merciful and is able to forgive all sins

Say : “[Thus speaks Allah] O you servants of Mine whohave transgressed against your own selves! Despair notof Allah’s mercy : behold, Allah forgives all sins - forverily, He alone is much-forgiving, a dispenser of grace!”

(Q : Az Zumar 39:53)

Allah is all-aware

No vision can encompass Him whereas He encompassesall vision : for He is unfathomable, all-aware.

(Q : Al Anam 6:103)

To Allah is the final goal

That no bearer of burdens shall be made to bear another’sburden; and nought shall be accounted unto

22



1 What or Who is God ?

2 List down the 4 important messages concerning Godin the short chapter 112 of the Holy Qur’an (Surahal-Ikhlas).

3 Do you know the meaning of “BIS-MIL-LAAH HIR-RAHMAA-NIR-RAA-HIIM” ?

4 All beautiful names (identifying goodness andperfection) belong to Allah. Can you name some ofthem ?

5 What should be our relationship to God ?

NOTES:

man except what he is striving for; and in time [thenature of] all his striving will be shown [to him in itstrue light], whereupon he shall be requited for it withthe fullest requital; and that with thy Sustainer is thebeginning and the end [of all that exists];

(Q : Najm 53:38-42)

23


BELIEF IN ANGELS

“ “

Chapter 5

[2]

BELIEF IN ANGELS

All praise is due to Allah, Originator of the heavensand the earth, Who causes the angels to be [His]message-bearers, endowed with wings, two or three orfour. [Unceasingly] He adds to His creation whateverHe wills:for verily, Allah has the power to willanything.

(Q : Fatir 35:1)

What are Angels?

This world created by Allah is not only physical but also includesspiritual elements, eg. we ourselves consist not only of a bodybut an element referred to as a “soul”. A Muslim also believesin the existence of spiritual beings in this universe called“angels”. Angels are created beings although their nature isdifferent from ours. They are loyal to Allah and they shouldnever be regarded as partners or agents of Allah. There existsan angelic world which cannot be seen by human sense-perception in our everyday life. But man's imagination does notdeny the possibility of the existence of such beings. Literatureabout them is abundant. They speak of this subject which mayshow that our physical existence is not the only existence. Butregarding the knowledge of these spiritual beings, leaving it toman’s imagination alone may bring about exaggeration. Thusthe truth concerning them has been revealed by Allah, to us.

Angels cannot be seen except by the command of Allah,such as when they were sent to give lessons to human beings,

24


1 [a.s.] stands for "'alay-his-salaam " meaning "peace be upon him"

especially in the presence of the prophet. Created from light,they can take on different forms. They have no special shape orcolour, and they neither eat, drink, sleep nor play. They haveneither wives nor children.

There exists a hierarchy of angels and Allah has informedus of them and their functions. Prominent among them are:-

[1] JIBRAA‘IL (Gabriel) [a.s.] 1 - the leader of the angelic world.His mission was primarily to bring revelations to the prophetsand messengers of Allah. The popular title given to him by Allahis “RUH-HUL-QUDDS”- the Holy Spirit. But in Islam thereis no such notion as the Trinity of Christianity in which theholy spirit shares a divine place. We understand the holy spiritmentioned in previous scriptures to be the ArchangelJIBRAA‘IL, the trusted spirit and loyal servant of Allah; acreated being just like man is a created being.

[2] MI-KA‘IL (Michael) [a.s.]- one of the four most importantangels of Allah who acts as supervisor in the angelic world. Hisduties are general, as he is the guardian spirit (of land, sea andair) and the angel of providence.

[3] ISRAA-FIL (Seraphil) [a.s.]- another one of the four mostimportant angels whose duty is to blow the SOOR (trumpet/horn) to signify the end of the world. He is also the guardianangel in charge of the LOH-AL-MAHFUDZ (the protectedBoard of Decree) in the angelic world.

[4] IZ-RA‘IL [a.s.]- another one of the four most importantangels who is also known as “Mala‘ikat-al-Maut” the angel ofdeath. He comes to every man at the hour of death to take awaythe soul.

25


The names of the other angels are:-

[5] RIDWAAN [a.s.] who is the guardian angel of Paradise

[6] MAALIK [a.s.] who is the guardian angel of Hell

[7] RAQIIB [a.s.] who records every good act of man

[8] ‘AATID [a.s.] who records every evil act of man

[9] MUNGKAR [a.s.] who works with angel Naakir

[10] NAAKIR [a.s.] together with Mungkar, is in charge of trialing man in the grave.

In short, Muslims believe in and confidently affirm theexistence of angels. We believe that the angels are the honouredservants of Allah, created from light and who never disobeyAllah in what He commands them to do. They were all createdfor a purpose by Allah and they fit in the grand design of thecreations of Allah.Thus, although many happenings in naturecan be explained by way of physical laws, these laws are onlypart of the Law willed by Allah. There may be instances whichcannot be fathomed by physics, but such things do happen. Fora Muslim, it only shows that over all things, Allah has absolutepower. Knowledge of the angels is to assure man that even angels,being the highest form of spiritual beings, were created only tocarry out the decree of Allah. In certain cultures, fear of theunknown makes peoples’ lives uncertain whereby they have toappease many so-called spirits and deities. They becomesubservient to these spirits whereas it is to Allah alone that manshould be subservient. For man has been assigned a place ofhonour as Allah’s representative on earth.

26



1 What are angels ?

2 What do you know about the Archangel Jibraa‘il ?

3 What do you know about the Archangel Mikaa‘il ?

4 Should we fear the angels ?

5 Should angels be worshipped ?

NOTES:

27


BELIEF IN REVEALED BOOKS

OF ALLAH

“ “

Chapter 6

[3]

BELIEF IN REVEALED BOOKS

OF ALLAH

Thereupon Adam received words [of guidance] fromhis Sustainer, and He accepted his repentance : forverily, He alone is the Acceptor of Repentance,Dispenser of Grace. [For although] We did say, “Downwith you all from this [state]”, there shall, none theless, most certainly come unto you guidance from Me :and those who follow My guidance need have no fear,and neither shall they grieve;

(Q : Baqarah 2:37-38)

What are the Books of Allah? How many were there and towhom were they revealed?

From the beginning of the history of mankind, Allah has notleft man without guidance. Allah has communicated with manby way of revelations to His prophets and messengers throughoutthe ages. These were revelations which all the prophets received.But not all were given divine books which formed the code ofliving. We are told that there were four Revealed Books sent byAllah to mankind:-

[1] TAURAH ( Torah ) the book revealed to ProphetMusa (Moses) [pbuh]

[2] ZA-BUUR ( Psalms) the book revealed to ProphetDaud (David) [pbuh]

28


[3] IN-JIIL ( Gospels) the book revealed to Prophet‘Isa (Jesus) [pbuh]

[4] AL-QUR’AN ( ) the book revealed to ProphetMuhammad (pbuh); the lastand final messenger of Allah.

The Qur’an also mentions and recognises the scrolls [SUHUF]of Ibrahim (Abraham) [pbuh]. But today, there is no trace ofthese scrolls. And we know of the sad story of the Taurah of theProphet Musa (Moses) [pbuh], and how writings of it weredestroyed by pagans or lost. The same fate befell the writings ofZabuur of Prophet Daud (David) [pbuh]. As for the Injil ofProphet ‘Isa (Jesus) [pbuh], we know that what he received fromGod was not compiled or recorded during his lifetime. Thus forMuslims, although we are to believe in these earlier revelations,it does not mean that we are to accept the present day Bible.They may contain some of these revelations amongst many otherwords written by many unknown authors. Judging from thehistory as well as internal evidence within the Bible, we knowthat the Bible is just a collection of writings which serves topreserve the history of the Jewish and early Christiancommunity. The Muslim is concerned only with the actualrevelation from God.

Al-Qur’an, the final Book of Revelation

Only the Qur’an has remained intact and available in theoriginal form in the Arabic language. It contains the Words ofAllah dictated word for word to the last messenger of Allah,Muhammad [pbuh], through the Archangel Jibraa’il. Today,Muslims all over the world recite and follow the same book andin the same language as it was revealed. And the Qur’an will bepreserved in this pure form till the end of the world. It is theGuidance, the Criterion, and the outstanding Miracle of thelast messenger of Allah - Muhammad (pbuh).

29


How does the Qur’an present itself?

As it is the Book dictated to Muhammad [pbuh] from Allah, itoffers itself to be scrutinised so that the reader can verify itsclaim of divine authorship. One of the most important criteriathat it offers is that it is inimitable - the like of it could never beproduced by any other except Allah. It offers a challenge to allto try and produce something like it. It has stood this test sincethe time of Muhammad [pbuh] and the most glaring quality ofthe Qur’an is its perfectness of the language and the simplicityyet profoundness of its content (amongst other characteristics).

Even with the vast scientific knowledge acquired by mantoday, it only magnifies the profound meaning of the Qur’an.The Qur’an contains no inconsistencies. It even offers anotherchallenge to those who doubt its divine origin, ie. to try andfind any mistakes or discrepancies within it. With suchcharacteristics, there can be no doubt that this book, the Qur’anis of divine origin.

Another of the most important criteria to consider is thecapacity for this Book to be preserved intact in its original form.Today, wherever one may go amongst the Muslims, there is onlyone Al-Qur’an. But most significant of all is that principlestaught in it are still relevant and diligently referred to by thewhole community of Muslims - it is the Book of Guidance.

1 Al-Qur'an means "the Recitation" and was revealed in the form of recitations, whichwere also recorded in the form of writing. Although generally the Qur'an is taken to refer tothe written recorded form, the preservation of the Qur'an is actually concerned with thepronouncing of the words from this Book. The science of its recitation, and the meticulousrendering of each word from it, is what make its preservation unique. For the Qur'an is themost often recited and memorised Book in the whole world.

30



1 In what form was the Guidance given to mankind ?

2 Name the 4 Books of Guidance from Allah, and towhom they were revealed ?

3 Which of these Books can be found today, preservedas it was originally revealed ?

4 What language was the Qur’an revealed in ?

5 Have you seen a copy of the Qur’an (ie. in Arabic) ?

NOTES:

31


BELIEF IN THE MESSENGER

OF ALLAH

Chapter 7

[4]

BELIEF IN THE MESSENGER

OF ALLAH

And indeed, within every nation have We raisedup an apostle [entrusted with a message] :“Worship Allah and shun the powers of evil!” Andamong those [past generations] were people whomAllah graced with Hisguidance, just as there wasamong them [many a one] who inevitably fell preyto grievous error : go then, about the earth andbehold what happened in the end to those who gavethe lie to the truth!

(Q : An Nahl 16:36)

Man needs to be guided

When we ask ourselves : Why have we been created? What is thepurpose of our being in this world? Does it end here? etc., we are infact asking the same and most fundamental questions that areinherent in everyone, although some people may choose toignore them. From the first man up to the present, every one ofus has asked these questions which somehow require someanswers. Yet, with our limited knowledge, these basic questionscannot be fathomed by ourselves.

The phenomenon of prophethood - what were theircharacteristics?

Allah, who is Creator, has not left man to wander aimlessly inthis world. In His infinite mercy and compassion, He has

“ “

32


communicated through selected people in every age. Thesepeople are called prophets (Nabi) and messengers (Rasul) ofAllah. They were men chosen by Allah to guide mankind alongthe Right Path (SWIRAATUL MUSTAQIM). They wereendowed with qualities of being TRUTHFUL ,TRUSTWORTHY, REVEALING (the messages) and WISE.The basic message that they brought was: “Worship none butAllah for there is no god but HE”. They taught, guided andtrained people to follow the ways of Allah so that this worldcan be a happy and peaceful place to live in. More importantly,they conveyed the promise of a great reward in the life afterdeath for those who follow this guidance, and warned of agrievous punishment for the wrongdoers.

Who were these Prophets ?

There were many prophets (Nabi) and messengers (Rasul) ofAllah sent to mankind. A Rasul is a prophet to whom Codes ofReligion or Commandments of Allah [swt] were given. A Nabiis one who receives revelations, but does not necessarily bringany new code of religion. However, he still abides by what theprevious Rasul has brought. To every nation prophets were sentat different times. According to a saying of Muhammad (pbuh),there were one hundred and twenty-four thousand prophets. TheHoly Qur’an mentions the most prominent twenty-five by name(may the peace and blessings of Allah be upon them all) :

ADAM - (Adam) MUSA - (Moses)IDRIS - (Enoch) HARUN - (Aaron)NUH - (Noah) DZULKIFLI - (Ezekiel)HUD - (Heber) DAUD - (David)SALIH - (Methusela) SULAIMAN - (Solomon)IBRAHIM- (Abraham) ILYAS - (Elias)ISMA’IL - (Ishmael) AL-YASA’ - (Elisha)ISHAQ - (Isaac) YUNUS - (Jonah)LUT - (Lot) ZAKARIYYA - (Zachariah)

33


YA’KUB - (Jacob) YAHYA - (John theYUSUF - (Joseph) Baptist)SHUAIB - (Jethro) ISA - (Jesus)AYUB - (Job) MUHAMMAD - the seal of

prophethood[ * Names in brackets are possible Biblical equivalents.]

As Muslims, we must believe in all of these prophets andmessengers of Allah. They were all human beings who wererighteous and we should not refer to them as the sons of Allah.All of them brought the same religion of submission andobedience to the will of Allah (Islam), beginning with ProphetAdam [pbuh] and which was completed and perfected withMuhammad [pbuh], who was the last and the Seal ofProphethood. After him there will be no more prophets sent tomankind. Being the last messenger of Allah, his teachings havebeen preserved by Allah and will remain so till the end of theworld. Through him, the message of Islam was transformed froma message for a particular tribe or nation into a universal messagefor all mankind. The Book of Revelation dictated to Him fromAllah is manifested in his life and personality collectively termedas AS-SUNNAH (meaning “the Way or the Tradition”) whichhave also been preserved in the AHADITH (Reports from theProphet). Thus not only do we have the Book of Guidance (ie.the Qur’an) we also have the example of how the Guidance isto be implemented (ie. the Sunnah).

Prophet as the best examplar

Verily in the Messenger of Allah (Muhammad)you have a good example for everyone who looksforward [with hope and awe] to Allah and theLast Day, and remembers Allah unceasingly.

(Q : al-Ahzab 33:21)

34



1 Who were the Prophets ?

2 State the characteristics of the Prophets.

3 Can you name some of these Prophets ?

4 Who was the Prophet closest to us in terms of time,whose teachings are the most relevant for us tofollow ?

5 How should we regard the Prophets ?

NOTES:

No more prophets after Muhammad [pbuh]

[And know that] Muhammad is not the father ofany one of your men, but is Allah’s Messenger andthe Seal of all Prophets. And Allah has indeedfull knowledge of everything.

(Q : al-Ahzab 33:40)

35


BELIEF IN THE DAY OFJUDGEMENT AND LIFE IN THE

HEREAFTER

Chapter 8

[5]

BELIEF IN THE DAY OFJUDGEMENT AND LIFE IN THE

HEREAFTER

Thereupon Adam received words [of guidance] fromhis Sustainer, and He accepted his repentance : forverily, He alone is the Acceptor of Repentance,Dispenser of Grace. [For although] We did say, “Downwith you all from this [state]”, there shall, none theless, most certainly come unto you guidance from Me :and those who follow My guidance need have no fear,and neither shall they grieve;

(Q : Baqarah 2:37-38)

Concept of the Justice of God

Stemming from the knowledge that Allah is also AL-’ADL,(ie. The Just), man has been commanded to establish justice.In this universe, there exists Allah’s law of cause and effect.This is a universal truth. Although the effect from a cause mayoccur immediately, sometimes it takes a much longer period tohappen. But for sure there will be an effect to a cause. As toman’s conduct, he has been shown the right and wrong. Withthe free will given to him, he must exercise it prudently. Hemust never think that he has absolute power and that his deedshere in this world will never be accounted for. It is only becauseof the mercy of Allah that He delays many of the inevitableeffects upon the wrongdoers. As for those who believe and dogood deeds, they will certainly be rewarded because of theirrighteousness even though in this world they sometimes have

“ “

36


to face hardship. Therefore, although in this life true justice isnot seen to be fully manifested, Allah has warned mankind ofthe Day when the full effect of His Justice will be meted out.

Life here is a temporary abode and a test

Hallowed be He (Allah) in whose hand alldominion rests, since He has the power to willanything : He who created death as well as life, sothat He might put you to a test [and thus show]which of you is best in conduct, and [make yourealize that] He alone is almighty, truly forgiving.

(Q : al Mulk 67:1-2)

In the Qur’an, Allah has informed us that our life is but a testand a trial. Given the limited term of our life, we are remindedto always prepare ourselves. Death will surely overtake us.Nothing of this creation will remain forever; everything willface its destruction. Then Allah will resurrect mankind to lifeagain and they shall be brought to face the True Justice of Allah.All records of their past deeds, no matter how small they maybe, shall be unfolded so that none shall be wronged except fortheir own deeds. Successful indeed are those who heed thewarnings of all the prophets and messengers of Allah. They arethose who in this life, conscientiously seek the mercy of Allahby turning to Him in repentance and striving patiently in thepath of submission and obedience to Him, ever careful of nottransgressing the limits.

The mercy and forgiveness of God

As long as we are alive, there is always the opportunity for us tomend our ways and seek the forgiveness of Allah, the Merciful.This message has been communicated through all the prophets.As for the heedless, they will regret their arrogance of denying

37


or rejecting the warnings that have been conveyed to them.They are those who, in this world, refuse to seek the mercy ofAllah even though Allah has said:

Say: O my servants who have trangressed againsttheir souls! Despair not of the Mercy ofAllah: for Allah forgives all sins: for He is Oft-forgiving, Most Merciful. Turn ye to your Lord (inrepentance and bow to His (Will), before thePenalty comes on you: After that ye shall not behelped.

(Q : As-Zumar 39:53-54)

Refutation against the doubters

Some sceptics have scoffed at the notion of the certainty thatman will be revived after death. They arrogantly argue that whena man has turned to dust and ash, how could we speak of hisresurrection? This argument has been refuted by Allah with:

Was he not a drop of fluid which gushed forth?Then he became a clot; then Allah shaped andfashioned, and made of him a pair, the male andfemale? Is not He (Who does so) able to bring thedead to life?

(Q : Qiyaamah 75:37-40)

And he coineth Us a similitude and hath forgottenthe fact of his creation saying : Who will revivethese bones when they have rotted away? Say : He(Allah) will revive them, Who produced them atthe first (instance), for He is Knower of everycreation.

(Q : Yaa-sin 36:78-79)

38


He (Allah) it is Who produces creation, then re-produced it, and it is easier for Him (to raise thedead). His, is the sublime similitude in the heav-ens and in the earth, He is the Mighty, the Wise.

(Q : Rum 30:27)

For those who already accept that our existence owes itself to aCreator (God), belief in the resurrection is a corollary to thepresent life. It is not difficult to accept the possibility ofresurrection since we are already convinced that our existenceis created by Allah. But, those who are doubtful of it, shouldfirst seek to explain how their present existence came about inthe first place. Until then, it is beyond their capacity to theoriseabout what will happen after their death.

DAY OF RESURRECTION/JUDGEMENT DAY

After its destruction, a new creation shall Allah create and atthe appointed time, the angel Israafil [pbuh] shall be revived.He will be commanded by Allah to blow the SOOR (siren/trumpet) for the second time. Thenceforth, mankind will beresurrected and gathered to face the judgement of Allah.Mankind then will be left in a state of distress and greatdiscomfort. This long period of waiting will be ended withProphet Muhammad's supplication to Allah and the Judgementwill begin.

Book of Records

Every man shall receive his own book of records in whichnothing shall be left out. Every deed, no matter how small itmay be, the good as well as the bad, even if it be as an atom’sweight, shall be revealed to him in this book. Allah, the MostJust, does not wrong anyone. Each shall be judged on what hehimself has done. No mitigation nor legal disputations shall take

39


place on this Day for every organ of a man’s body which hascommitted a wrong shall testify against him.

We shall set up scales of Justice for the Day ofJudgement, so that not a soul will be dealt withunjustly in the least. And if there be (no more than)the weight of a mustard seed, we will bring it (toaccount): and enough are We to take account.

(Q : Anbiya 21:47)

ETERNAL LIFE IN THE HEREAFTER

Our life here is a temporary state. All the prophets were sent towarn mankind of the inevitable life in the hereafter - a life thatis eternal, where we shall see the result of whatever we havestriven for. Just like the other laws of the Creator, where thereis cause and effect to everything, our life will definitely have aconsequence.

Then, remind others of the Truth, regardless ofwhether this reminding [would seem to be] of use[or not] : he who stands in awe of [of Allah] willkeep it in mind, but those who are aloof from itwill be the hapless wretch - ie. he who [in the lifeto come] shall have to endure the great fire,wherein he will neither die nor remain alive. Thosewho purify themselves [in this world] will attainto happiness [in the life to come] and remembershis Sustainer's name and prays [unto Him]. Butnay [O Man], you prefer the life of this world,although the life to come is better and moreenduring. Verily, all this has indeed been said inthe earlier revelations - the revelations of Abrahamand Moses.

(Q : Al A‘la 87 :9-18)

40


Paradise and Hell

The final place prepared in the hereafter is the Paradise [Al-Jannah] as reward for the righteous, while Hell [An-Naar] awaitsthose who reject the clear evidence and persist in living the lifeof transgression.

Verily, those who [despite all evidence] are benton denying the truth - [be they] from among thefollowers of earlier revelation or from among thosewho ascribe divinity to anything beside Allah - willfind themselves in the fire of hell, therein to abide: they are the worst creatures. [And] verily, thosewho have attained to faith and do righteous deeds- it is they, they who are the best of creatures. Theiraward [awaits them] with Allah : gardens ofperpetual bliss, through which running waterflows, therein to abide beyond the count of time.

(Q : Al Bayyinah 98 : 6-8)

41



1 What do you understand by the concept of theJustice of Allah ?

2 What will happen after our death ?

3 Even if we have committed wrong, can we beforgiven by Allah while we are still alive ?

4 What must we do to deserve Allah’s forgiveness ?

5 What is Paradise and Hell ?

NOTES:

42


BELIEF IN THE QADA' ANDQADAR

Chapter 9

[6]

BELIEF IN THE QADA' ANDQADAR

(Allah’s foreknowledge)

No calamity can ever befall [man] unless it be byAllah’s leave : hence, whoever believes in Allahguides his own heart towards this truth; and Allahhas full knowledge of everything. Pay heed, then,unto Allah and pay heed to the Messenger; and ifyou turn away, [know that] Our Messenger’s onlyduty is a clear delivery of this message; Allah! thereis no deity save Him! In Allah then, let the believersplace their trust.

(Q : At Taghaabun 64:11-13)

Allah’s knowledge and power encompass all

Belief in Allah is the source of strength and succour for Muslimsbecause it gives them confidence in facing the ups and downs oflife. In the Qur’an Allah informs us:

Allah! There is no God but He - the Living, TheSelf-Subsisting, Eternal. No slumber can seize Himnor sleep. His are all things in the heavens and onearth. Who is there can intercede in His presenceexcept as He permitteth? He knoweth what(appears to his creatures as) before or after orbehind them. Nor shall they compass aught of hisknowledge except as He willeth. His Throne doth

“

“

43


extend over the heavens and the earth and Hefeeleth no fatigue in guarding and preserving themfor He is the Most High, The Supreme (in glory).


Man’s limited knowledge and responsibility

Man on the other hand does not know and cannot claim toknow the future. Allah does not burden man with responsibilityexcept in the things that man has control over. Man also knowsthat there is cause and effect in Allah’s creation. Therefore manmust live responsibly, striving with his utmost within hiscapability to make the correct choice of action, for which heshall be held responsible.

Verily We created man from a drop of mingledsperm, in order to try him : so We gave him (thegifts), of Hearing and Sight. We showed him theWay : whether he be grateful or ungrateful (restson his will).

(Q : Ad-Dahr 76:2-3)

How to face the test/trials of life

Life is a test and trial for man. Within the grand divine plan,man must realize that events occurring in our life are inter-related and often other causes outside our control may affectour life. Although we shall not be held responsible for thosethings which we have no control over, the fact that Allah hasallowed them to take place indicates that there is a certainwisdom which we do not as yet understand. Certainly it requiresinculcation in ourselves the virtues of trusting [tawakkal] in

44


Allah, patiently perservering [as-Sabr’] and always beingconscious that Allah has power over all things. To Him alonewe must turn, for nothing can occur without His permission oroutside His knowledge.

Why the test for man?

Faith and belief in Allah is a virtue which mankind, in order toattain it, must be tested. Mere claim to faith does not make aperson faithful in life. Every Muslim is to expect tests which arethe means given to us to attain the honour promised by Allah.How easily sometimes we become forgetful of this; distracted bythe world with its ups and downs, thinking that Allah hasnothing to do with it. Such are the pitfalls which Muslims mustavoid. Tests from Allah occur in all events in our life. The goodas well as things we consider bad; happiness and sadness; healthand sickness, etc. are all ordained in the divine knowledge. Thiswill be unfolded to us by Allah in our life.

And there is not a thing but with Us are the storesthereof, And we send it not down except inappointed measures.

(Q : Hijr 15:21)

But Allah is Most Beneficent and Wise. All tests are meant toelevate our rank amongst the rest of His creation. Virtues suchas being trustful of Him, patience and perseverance, etc. arethose that can only be attained through life experience. Allahreminds us constantly that those who develop such virtues willcertainly be helped by Him.

And unto everyone who is conscious of Allah, He[always] grants a way out [of unhappiness] andprovides him a manner beyond all expectations,

45



1 Can anything happen without Allah knowing it ?

2 What are we expected to do, since we do not knowthe future ?

3 What will be our responsibility ?

4 Why are there tests/trials of life ?

5 How must we face these trials and tribulations of life ?

NOTES:

and for everyone who places his trust in Allah, He[alone] is enough. Verily Allah always attains Hispurpose : [and] indeed, unto everything has Allahappointed [term and] measure.

(Q : At Talaq 65:2-3)

46


ISLAM

“ “

Chapter 10

ISLAM(Submission and Obedience to the Will of Allah)

Because of this, then, summon [all mankind], andpursue the right course, as thou hast been bidden[by Allah]; and do not follow their desires.

(Q : Ash-Shura 42:15)

As has been explained, the second aspect of the concept ofTAUHID (belief in the Oneness of Allah) after Iman (faith) isIslam - ie. submission and obedience to the Will of Allah. Faith orbelief without its manifestation in words and actions ismeaningless. True belief will motivate a believer to attest to itin words and deeds, just like a seed after sprouting roots willeventually bear stems that manifest themselves above the soil.The deeper and firmer the roots, the stronger and sturdier willthe tree grow, which eventually will bear fruits. Thus “Islam” isthe natural consequence after “Iman” has been established.“Submission” is acceptance of Allah’s commands and“obedience” means putting Allah’s commands into practice.Therefore a person who accepts the Islamic way of life is calleda Muslim. He submits to and obeys Allah’s Will by doing whatis enjoined and refraining from that which has been forbidden,in every aspect of his life.

To do this a person must perform the five major practices called

47


ARKAANUL-ISLAM or the principles of Islam, as taught bythe Holy Prophet Muhammad [pbuh] who said:

BUN-YAL ISLAA-MU-‘ALAL- KHAMSINIslam is built on 5 things

SHA HAA-DATU-AN-To bear witness that

LAA- ILAAHA IL-LALLAHThere is no god except Allah

WA-ANNA-MUHAMMADANAnd that Muhammad is

‘ABDUHUU- WA-RASUU-LUHUHis Servant and His Messenger

WA-IQAA-MUS-SWALAHAnd to establish Swalah (prayer)

WA-IITAA - IZ-ZAKAHAnd to pay Zakat (obligatory tax contribution)

WAL-HAJJIL-BAYTIAnd to make pilgrimage to the House (Ka’aba inMakkah) for Hajj

MANIS-TA-TWAA- ILAYHI SABII-LAfor those who have the means to (do) it

WA-SOO-MU-RAMADAANAnd to observe fast in the month of Ramadhan.

48


What are the 5 pillars (principles) of Islam?

From the above, the ARKAA-NUL ISLAM (Principles ofIslam) which every Muslim has to perform are :

[1] Declaration of Faith - by saying the kalimah shahadatain(the attestation of faith) -

ASH - HADU AL-LAA - ILAAHA IL- LALLAAH(I bear witness that there is no god except Allah)

WA-ASH HADU AN-NA MUHAMMADARRASUULULLAH

(And I bear witness that Muhammad is theMessenger of Allah)

[2] Swalah - by performing the five daily obligatory prayers

[3] Zakat - by payment of tax on his wealth, to bedistributed to 8 catagories of Muslims in thecommunity

[4] Hajj - by making the pilgrimage to Mecca forperformance of Hajj (at least once in yourlifetime, if you are able)

[5] Fasting - by observing the daily fast in the month ofRamadhan - 29 or 30 days)

49



1 What are the 5 principles of Islam ?

2 Can there be Faith without Practice ?

3 What or who is a “Muslim” ?

NOTES:

50


“ “

DECLARATION OF FAITH

Chapter 11

THE DETAILED EXPLANATION OFTHE PRINCIPLES OF ISLAM

DECLARATION OF FAITH(Shahadatain)

Allah [Himself] bears witness - and [so do] theangels and all who are endowed with knowledge -that there is no deity save Him, the upholder ofEquity: there is no deity save Him, the Almighty,the Truly Wise.

(Q : Al Imran 3:18)

What is the Declaration of Faith ?

The first and most important act of being a Muslim is theDeclaration of Faith termed as “Kalimah Shahadatain”, ie. thesaying of :-

ASH-HADU AL-LAA - ILAA-HA- IL-LALLAAH(I bear witness that there is no god except Allah)

WA-ASH-HADU ANNA-MUHAM-MADAR-RASUU-LULLAAH

(And I bear witness that Muhammad isthe Messenger of Allah)

51


A person who, without any compulsion or coercion declares the“Kalimah Shahadatain” has made the first step of coming intothe fold of Islam. As such, he/she is accepted as being a Muslimby the whole Muslim community and is regarded as a brother/sister in the universal brotherhood of Islam. This brief statementis the gateway to Islam and therefore has a very importantsignificance. It is not merely repetition or recitation of words atthe time of conversion but is a very serious declaration whichwill have to be upheld from then on and serves as the basis forhis/her whole life.

What is the significance of the declaration?

In the statement a person declares that he/she is a witness tothe two basic truths ie. that there is none worthy of worshipand devotion except Allah and that Muhammad [pbuh] is theMessenger of Allah. Thus, by making this declaration, he/shemust strive to fulfill its ideal in his/her whole life. This briefstatement reflects the commitment which a Muslim constantlyseeks to portray - that of being a true witness. That is why thehighest achievement in Islam, which is martyrdom, is termedSHAHID (which means being a true witness).

A Muslim never acknowledges any to be equal to Allah. Ourlife is meant only to serve and worship Him. This can beachieved by following the messenger sent by Him. To be witnessto the fact that Muhammad is Allah’s messenger means that weaccept him as the teacher sent by Allah to lead mankind out ofignorance and darkness, into true knowledge and light. He hasbeen sent by Allah with the Book (al-Qur’an) and the DEEN(the complete way of life; the religion of truth) so that thisDEEN shall triumph over all other systems or ways of life.Therefore as our teacher and leader, his life is the best examplefor us to emulate. The way of life taught by him is the only wayfor mankind to truly achieve success; success in this world andsuccess in the hereafter.

52


Striving to become true witnesses

Being a true witness requires a person to be constant andsteadfast in striving on the path of God, ie. Islam. The two basicsources from which the teachings of Islam are derived are thetwo legacies left by Prophet Muhammad (pbuh), namely:-

[1] AL-QUR’AN - (The book that contains the words of Allah)

[2] AS-SUNNAH - (The traditions or the way of the Prophet Muhammad [pbuh])

Therefore a person who declares the “Kalimah Shahadatain”must strive to fulfill its meaning by following the Book of Guid-ance (Al-Qur’an) and following the teachings of the messengerof Allah (As-Sunnah). Only by doing this can a person trulyrealise the way of life of complete submission to the Will ofAllah ie. AL - ISLAM.

Say : “To Allah belongs whatever is in the east and thewest; He guides whom He wills onto a straight way.”And thus have We willed you to be a community of themiddle way [ie. justly balanced], so that [with your lives]you might bear witness to the truth before all mankind,and the Messenger might bear witness to it before you.

(Q : Baqarah 2:142-143)

What nullifies a person’s declaration?

A person after making the declaration is considered a Muslimas long as he does not nullify it by :

[a] SHIRIK - which means to ascribe a partner to Allah. Thisis in terms of believing that there are other gods, or that they

53


share the absolute power of Allah. Such a person is called a“Mushrik”.

[b] RIDDAH - which means to rebel or renegade. It is themanifestation of words or actions which shows that the personis no more a Muslim. For example, by denouncing any one ofthe principles of Islamic belief or in imitating the act of wor-ship of the polytheists. Such a person is called a “Murtad”.


1 What is “Shahadatain” ?

2 What is the meaning of the statement “ASH-HADUAL-LAA-ILAAHA-IL-LAL-LAAH” and “WA-ASHHADU AN-NAA MUHAM-MADAR-RASUU-LUL-LAAH” ?

3 What is the significance of this Declaration ?

4 What is “SHIRIK” ?

5 What is “RIDDAH” ?

NOTES:

54


AS-SWALAH

“ “

Chapter 12

AS-SWALAH(The Prayer)

After the declaration of faith, the next major practice of aMuslim is to perform SWALAH (the five obligatory prayers). Itis the next most important principle of Islam and is consideredas the pillar of the religion. Allah has said in the Holy Qur’an:-

Verily I am Allah. There is no god but I: So servethou Me (only). And establish regular prayer(SWALAH) for My remembrance.

(Q : Taha 20:14)

What is Swalah?

Most often “Swalah” has been translated as prayers, but this isnot an accurate definition because in Islam prayers are dividedinto two categories:-

[1] The non-specific form of prayer ie. supplication which iscalled “DO’A”. This can be said in any language at any time. Itis encouraged that we invoke Allah for whatever our needs. TheSunnah (example) from the Prophet Muhammad [pbuh] showshow we are to develop reliance upon Allah in whatevercircumstances through do’a. Although the do’a shown by the

55


Prophet Muhammad [pbuh] is recommended, we are permittedto compose our own since Allah listens to all those who call outto Him.

[2] The specific form of prayer or devotion is called“SWALAH”. Although in essence it is also supplicationor do’a, it is in the prescribed form based upon theexample as shown by the Prophet Muhammad [pbuh],which comprises:

(a) Intention(b) Postures and actions(c) Recitations

The Prophet Muhammad [pbuh] has said:

“So establish your SWALAH as you see meperform it.”

(Hadith reported by Bukhary)

WHAT ARE THE FIVE OBLIGATORY DAILY SWALAH?

Historically, the commandment for Swalah was given to theProphet Muhammad [pbuh] when he was brought in a miraculousnight journey of ISRA’ and MI‘RAJ from Makkah to Jerusalemand then ascended to the Heavens.

Amongst the many obligations, Swalah is special in that it is aform of worship which is bestowed upon Muslims. Just as Allahbrought the Prophet to ascend to Him, the prayer is, in a way, aspecial audience granted to believers, five (5) times a day. Thefulfilment of Swalah provides a means for a Muslim to always bein constant contact with and conscious of Allah, and notdistracted by mundane worldly affairs. This remembrance ofAllah will make a Muslim always under His Guidance.

56


“Set up regular prayers (SWALAH) for suchprayers are enjoined on the Believers at statedtimes.”

(Q : An Nisa 4:103)

The five daily SWALAH obligatory upon Muslims are:

[1] SUBUH or FAJAR (dawn)[2] ZUHUR (afternoon)[3] ‘ASR (late afternoon)[4] MAGHRIB (after sunset)[5] ‘ISHA’ (night)

Note: For a male Muslim, it is obligatory for him to perform theJUMA’AT (congregational) SWALAH in the mosque on Fridayduring ZUHUR time. Juma’at congregational prayer is precededwith sermons given by a preacher (Khatib).

IMPORTANCE AND BENEFITS OF SWALAH

The Prophet Muhammad [pbuh] has stressed the importance ofperforming the obligatory Swalah and described it as the pillarof our religion. Whosoever establishes it, he is establishing hisreligion. Thus after the Shahadatain (Declaration of Faith),Swalah is one of its fulfilments. Although performed at intervals,it nurtures and regulates a Muslim’s life of worship and devotionto Allah.

The timing of Swalah reminds us of the importance in Islam ofadopting a balanced way of life (note that the performance ofSwalah corresponds to the times when we think of food). If wesee the importance of food as a nourishment for our physicalself, then spiritual nourishment is equally important and this isthrough Swalah.

57


And establish regular prayer (SWALAH) : forprayer will give us the strength to be able to refrainfrom shameful and unjust deeds; and remembranceof Allah is the greater (thing in life) without doubt.

(Q : Ankabut 29:45)

We are weak and always forgetful. We are even so forgetful thatwe become ungrateful to the Most Compassionate who hasbestowed upon us many favours. But Allah is so merciful thatHe has prescribed for us Swalah which has the ability to transformus into people who remember Him and thereby constantly seekforgiveness from Him. It will also enable us to restrain ourselvesfrom shameful and unjust deeds because we remember Allah.Thus we are in need of Swalah.

Once the Prophet [pbuh] asked his companions, “Doyou believe that dirt can remain on a person bathingfive times a day in a stream running in front of his doors?”“No,” replied the companions. “No dirt can remain onhis body.” The Prophet [pbuh] remarked, “so exactlysimilar and the effect of SWALAH offered five times aday. With the Grace of Allah, it washes away all thesins.”

(Reported by Bukhary and Muslim)

It is through our being close to Allah that we may be purifiedand exalted by Him. Swalah is that key which He has given usthat we may receive His mercy and forgiveness for all our failings.How apt it is that five times a day our life is intermittently pausedby our personal approach to Him in a special audience. It is alsodone with our whole self not just our thoughts alone: our limbsand our entire body also participate in His glorification,humbling themselves before the Almighty.

58



1 What is Swalah ?

2 Name the 5 obligatory daily Swalah which Muslimsmust perform, and state when each is to beperformed ?

3 What is JUMA’AT Swalah ?

4 What example did the Prophet (pbuh) describe tothe Companions regarding a person who performsSwalah fives times a day ?

5 What are the benefits of Swalah ?

NOTES:

59


P REPARING FORSWALAH

Chapter 13

P REPARING FORSWALAH

The five considerations before performance of Swalah

[1] State of Purity

[2] Mode of Dressing

[3] Place of Performance

[4] Time for the Performance

[5] Direction to face towards

[1] STATE OF PURITY

“For Allah loves those who turn to Him constantlyand He loves those who keep themselves pure andclean.”

(Q : Baqarah 2:222)

As Muslims, we are required to maintain a certain standard ofhygiene and cleanliness. Islam stipulates that Muslims mustknow how to cleanse themselves, to know and be able to per-form, on certain occasions, a complete bath and the washing ofcertain parts of the body ie. ablution. The following are 3 thingsevery Muslim must know and be able to perform :

[a] Istinja’ (toilet hygiene)[b] Obligatory Ghusl’ (bath)[c] Wudhu’ (ablution)

60


WHAT IS “ISTINJA’” ?

Istinja’ means the cleansing of both the private parts afterurination or bowel movements using clean water, (preferablyrunning tap water). It is preferable to use toilet paper first beforewashing. Use the left hand in cleansing and ensure the removalof all traces of the discharge. If running water is not available,then you may use other absorbent material such as paper butpreference must be given to the use of water.

It is obligatory for male Muslims to be circumcised, before whichthe uncircumcised male must ensure that when he does theistinja’, the foreskin is pulled back and the glans washed thor-oughly.

Note: All discharges from the private parts are regarded asimpure and require cleansing. Other impure things are pus,vomit, blood and carcasses of forbidden animals.

WHAT IS OBLIGATORY BATH (GHUSL’)?

“ O Ye who believe! Approach not prayers .....ina state of impurity until after washing your wholebody.”

(Q : An-Nisa 4:43)

“If you are in a state of ceremonial impurity, batheyour whole body.”

(Q : Maidah 5:7)

Obligatory ghusl’ is a complete washing (bath) which must betaken as commanded by Allah, on all occasions when a Muslimis affected with major impurity (termed “Jannabah”). The 5occasions which cause one to be in a state of ceremonial impurity(jannabah) ie. requiring the taking of this obligatory bath, are:-

61


[1] when a Muslim dies, in which case his body will begiven the bath.

[2] for women after their menstruation/monthly period** If the menstruation (which usually takes about 6 - 7days to complete) becomes irregularly prolonged (ie.longer than normal), give a grace period of a day, afterwhich the bleeding is not considered as menstruation,but an ailment. After this grace period, if there is stillbleeding, the woman can begin to perform Swalah. Buteach time, she has to take her obligatory bath immedi-ately before performing the Swalah.

[3] for women who have lochia after childbirth ie. whenthe post-natal bleeding has ceased

[4] when sexual penetration has occurred. In this caseboth parties are in the state of ceremonial impurity(even if the sexual act is not completed)

[5] when semen has been ejaculated

HOW TO PERFORM THE OBLIGATORY GHUSL’There are 2 important criteria to be fulfilled:

[1] Intention[2] Whole body is washed

The detailed performance of the obligatory bath(sequential method)

[1] Cleanse the genitals (or do the istinja’)[2] Wash the face, hands up the elbows, wipe the head and

ears

62


[3] At the start of the bath, formulate the intention in yourheart/mind :

“I am doing the obligatory bath (ghusl’) for thesake of Allah.”

Then:[a] wash the head thoroughly (including hair, beard,

sideburns, etc.) If by pouring water over it, three times is preferred.

[b] wash the right half of the body thoroughly, fromshoulder down to the feet, and if by pouring waterover it, three times is preferred.

[c] wash the left half of the body thoroughly, fromshoulder down to the feet, and if by pouring waterover it, three times is preferred.

* “thoroughly” entails rubbing over the parts of thebody. If during the bath, soap or shampoo is used,ensure that you rinse over it with water.

Bathing by immersion

One may also perform the obligatory bath by total immersioneg. in pool, sea , river, etc. but the important criteria must bemet, ie. thoroughness and intention. Thus when one performsthe obligatory bath by total immersion, ensure that one movesabout while submerged so that all parts of the body come intocontact with water, preferably rubbing the hands over all partsof the body. Intention accompanying the immersion is to beformulated at the start of the bath. (Note that for totalimmersion in static water, as in a container, the amount of waterhas to be not less than 1.50 cubic metre capacity, to ensure thatit does not become contaminated.)

63


THINGS THAT ARE FORBIDDEN WHILE A PERSONIS IN A STATE OF MAJOR IMPURITY (JANNABAH)

[1] Performance of Swalah

[2] Performance of TAWAF - circumambulating theKa’aba in Mecca

[3] Touching or carrying the Mushaf - (the Holy Qur’antotally in Arabic)

[4] Reciting the Holy Qur’an as an act of devotion* But it is permissible in “zikr" (daily utterances as aform of remembrance), extollation and glorification ofAllah.

[5] Remaining inside any mosque

WHAT IS WUDHU’ (ABLUTION)?

“O Ye who believe! when ye prepare for prayer,wash your faces and your hands (and arms) to theelbows; rub your heads (with water) And (wash)your feet to the ankles.”

(Q : Maidah 5:7)

From the above, “Wudhu’ (ablution)” means conditionalwashing of certain parts of the body prior to the performance ofSWALAH.

HOW DO YOU PERFORM WUDHU’ (ABLUTION)?

The detailed manner of its performance, including preliminar-ies as shown by the Prophet Muhammad [pbuh,] is as follows:

64


IS IN A STATE OF MAJOR IMPURITY (JANNABAH)

[1] Performance of Swalah

[2] Performance of TAWAF - circumambulating theKa’aba in Mecca

[3] The actual Wudhu’ begins with the washing of the face.It is at this point that your intention must be made, orformulated thus “I am performing this Wudhu’ for thesake of Allah”. The face constitutes the area from thetop of the forehead to the bottom of the chin and betweenthe two ears.

[4] Then, the right arm is washed up to the elbow, followedby the left arm.

[5] The head is wiped with moistened hands, followed by theears.

[6] The feet are then washed up to the ankles, the right footfirst and then the left.

Note:[a] The washing of limbs in wudhu’ must all be done

following the sequence stated in Qur’an (5:7) viz. face,hands, head and then the feet.

[b] It is recommended to use running tap water. Whereverpossible avoid using water in a small container as itmay become polluted by usage.

[c] It is recommended that washing be done 3 times foreach limb.

After wudhu’ it is recommended to recite:

“I bear witness that there is no god except Allah.

65


______________________________________________________________(#1) This view is held by the Shafie mazhab based on the following basis:-

“Whosoever touches his genitals, let him re-take his wudhu.”(Hadith reported by Abu Dawud, Tirmizi, Nasai and Ibnu Majah)

(*2) This view is held by the Shafie mazhab based on the literal understanding of :“.....or when ye have been in contact (aw-laa-mastu) with women”(Q: Maidah 5:7)

There is no equal to Him. And I bear witness thatMuhammad is His servant and His Messenger. OAllah make me one who seeks repentance (fromyou) and one who is purified (by you).”

(REFER TO ILLUSTRATION ON PAGE 106 FORPERFORMANCE OF WUDHU’)

What Nullifies/Spoils Wudhu’?

After performance of wudhu’, the following may cause it to benullified:-

[1] when any impurity proceeds from the two loweropenings viz. stool, gas, worms, urine, seminaldischarge.

[2] when one losses consciousness through sleep,drowsiness, insanity, fainting, etc.

[3] when one touches, with the palm, the private parts ofany human being, including one’s own (#1).

[4] touching a person of the opposite sex whoserelationship is within the marriageable degree (*2)

EXCEPTIONAL METHOD OF PURIFICATIONTAYAMUM - Sand Ablution

“And if ye find no water, then take for yourselvesclean sand or earth and rub therewith your facesand hands.”

(Q : An Nisa 4:43)

66


In exceptional cases where water is not available or cannot beused, the alternative to an obligatory bath (Ghusl’) and ablu-tion (wudhu’) is TAYAMUM (sand ablution).

How is Tayamum performed ?

With intention, the palms of the hands are tapped on the sur-face of sand or where there is fine dust. Blow any coarse sandaway and then wipe the face with the palms, top downwards,once only. Repeat the tapping a second time and wipe the twohands up to the elbow, right and left (it must be done in thisorder).

[2] MODE OF DRESSING

“O Children of Adam! Wear your beautiful ap-parel at every time and place of prayer.”

(Q : A’raf 7:31)

[1] One must ensure that the dress/attire used for prayer isclean from any traces of impurity such as urine, excrement,blood, pus, etc.

[2] For ladies, the area of coverage is the whole body exceptfor the face and palms of the hands (shape of womenmust be concealed by wearing loose clothes).

[3] For men, the area between the navel and the knees shouldnot be exposed.

[4] Of course, the material used should not be transparent.

[3] PLACE OF PERFORMANCE

“Allah has made for me the earth pure and as aplace for prostration.”


67


All places that are clean and free from filth or impurity can beused for prayer. No prayer should be offered in slaughterhouses,garbage dump, toilet, stable, public access or where it mayendanger life, or on top of graves and on the roof of the Ka’aba.

[4] TIME OF PERFORMANCE

“Set up regular prayers; for such prayers areenjoined on believers at stated times.”

(Q : An Nisa 4:103)

The appropriate time of performance is to be within theprescribed period:-

Subuh - from dawn until the sun begins to rise (“shuruk” orsunrise marks the end of dawn)* Note that another name for “Subuh” is “Fajar”

Zuhur - from beginning of afternoon until the shadow of anobject is equal to its size. When Zuhur ends, ‘Asrbegins.

‘Asr - After Zuhur until the sun begins to set.Maghrib - After the sun has completely set below the horizon,

when the sky becomes crimson. Maghrib begins andshall remain until the crimson disappears.

‘Isha’ - When the crimson glow vanishes, it marks the nightor ‘Isha’ prayer time.

* Note: Nowadays the prayer timetable, which details times to the minute,is available and can be conveniently referred to.

[5] DIRECTION TO FACE

Turn then, thy face in the direction of the SacredMosque (Ka’aba in Mecca):


68


“Then face the Kiblat (direction) and say theTakbir (glorification).”

(Report by Bukhary and Muslim)

Whenever one is to perform the SWALAH, the direction istowards the most ancient house of worship established by Allah,the Ka’aba in Mecca. For us in Singapore, the direction istowards the north-west (the bearing is about 291o clockwise).

FOR THE PERFORMANCE OF SWALAH,REFER TO SPECIAL ADDENDUM ON

“Detailed Performance of the Five Daily Swalah”

WHAT ACTS NULLIFY OR SPOIL SWALAH?

Swalah begins with the recitation of the first “Takbir”and endswith the recitation of the “Salaam”. While performing it, anyone of the following acts/factors will cause it to be nullified:

[1] Swalah has to be performed while one is in a state ofpurity. If one’s wudhu’ [ablution] is nullified such as whenany impurity proceeds from one’s body eg. urination, stool,gas, worm or much vomitting - the swalah itself will beinvalidated. The wudhu’ has to be retaken before repeatingthe swalah all over again.

[2] Talking will render the swalah invalid. But if need be, thereare ways of communication allowed eg. duringcongregational prayer, a mistake by the Imam [prayerleader] may be corrected by those praying behind him withthe saying of “sub-haanAllah” aloud.

[3] Making too much movement other than what is required

69


in swalah. “Too much movement” means 3 consecutivemovements of the major limbs.

[4] Drinking, eating or smoking while praying will nullify theswalah.

[5] Turning the chest away from the Qiblat (ie. the directiontowards the Ka'aba) will invalidate a prayer.

[6] Changing the niat/intention eg. from that of performingan obligatory (fardh) prayer to a recommended (sunnat)prayer.

[7] Commiting breach of (or lacking in) any of the followingarkan (essentials) viz.:

[i] intention [niat] at the start of the prayer[ii] all the postures: standing , bowing, prostration,

sitting[iii] pausing for a moment while in a particular

position [tuma’ninah][iv] in the correct order of sequence[v] essential recitations :

“takbiratul ihram”“al-Fatihah”“Tasy-syahud” with “swalawat”and “Salaam”

[8] When the “aurat” [ie. the parts of the body that requirecovering] becomes exposed - eg. for a man, the areabetween the navel and the knees, and for a woman, allparts of her body except for the face and hands up to herwrists. But when the exposed area can be quickly covered,the swalah will not be affected.

70



1 What are the 5 considerations before performingSwalah ?

2 When does a Muslim have to take the obligatory bath(Ghusl’) ?

3 How does one perform the ablution (Wudhu’)?

4 What is the alternative if one cannot perform theobligatory bath (Ghusl’) or ablution (Wudhu’) ?

5 Which direction must one face when performingSwalah ?

6. What acts can nullify/spoil Swalah ?

NOTES:

71


FASTING

Chapter 14

FASTING

O You who believe! Fasting is prescribed to you asit was prescribed to those before you, that ye may(learn) self-restraint.

(Q: Al Baqarah 2:183)

What is the Obligatory Fast?

Fasting in Islam is amongst the forms of devotion that providesa Muslim with necessary training in the exercise of self-denial,so that he may become truly one who is able to submit himselfto the will of Allah.

In the month of Ramadhan, it is compulsory for every ableMuslim to observe the daily fast for the whole month. Exceptionsare for those who are on a journey, the sick, insane, infants, etc.For every fasting day missed, it has to be made up in some othermonths.

How to observe the Fast

The rule of fasting begins with intention to be formulated onthe night before the fast, in the language which one understands.Basically, one must be conscious or aware of the fast to beobserved and the reasons for doing it. Thus, the intentionformulated in the heart or mind is as follows:-

“ “

72


“I resolve to fast tomorrow to observe the (fardh)obligatory Fast of Ramadhan this year because ofAllah.”

It is recommended for Muslims before the observance of fast, tohave a meal before dawn called SAHUR.

The daily fast lasts from dawn until sunset. During this period,the Muslim must abstain himself from eating, drinking, smok-ing or any other things which can nullify the fast. The fast is tobe broken by a meal “IFTAR”, after the sun sets - at Maghrib.

The following will cause one’s fast to be void/nullified

[1] Wilfully introducing any object into any openings of thebody. Deliberately eating, drinking or smoking.

[2] Vomiting, if it is induced. Involuntary vomiting does notnullify the fast.

[3] Emitting semen intentionally.

[4] Engaging in sexual intercourse (during the day). This notonly renders the fast void but those committing this breachhave to expiate it with “Kaffarah” - a penalty. TheKaffarah is by (a) freeing a slave; or if he is unable, by(b) fasting for two consecutive months; or if he is unable,by (c) feeding 60 needy and poor people.

5] Becoming indisposed as a result of menstruation orpost-natal bleeding after childbirth.

6] Becoming insane.

[7] Loosing consciousness throughout the day.

[8] Becoming sick.

[9] Becoming an apostate (murtad).

* Note that for each day of the fast that has been missed or invalidated, it must berepaid by fasting in some other months. Those unable to do so are to ransom it bypayment of FIDYAH - one kilogram of rice to be given to the poor for each day.

73


IMPORTANT REMINDER

Although the fast begins with abstention from food, drink, sex,as well as observance of the other rules, there are furtherrecommendations to be observed so as to achieve a higher ormeritorious way of fasting, eg refrain from uttering offensivewords, lying, backbiting; curtail the eyes and ears from seeingor listening to things that are forbidden; engage as much aspossible in the remembrance of Allah and recitation of theQu’ran; restrain anger and avoid quarrels; when breaking thefast, it is recommended that we eat moderately; and give charityto the poor, etc.

Performing meritorious acts encouraged during this month

There are many acts of devotion which Muslims are encouragedto perform during the month of Ramadhan - for which Allahwill reward generously - viz performing Tarawih and Witrprayers, i’tikaf (seclusion in the mosque during the last 10 daysof Ramadhan), Qiyaamul-lail (night vigil), Tilawatul Qur’an(reciting the Qur’an), etc.

Celebration at the completion of Ramadhan

At the end of Ramadhan, when the month of Shawal arrives,there is a celebration called EIDUL-FITR (Festival of theBreaking of Fast). In the morning, Muslims will performcongregational prayers called SWALATUL-EIDUL-FITR inopen fields and in mosques , as a thanksgiving to the completionof the fasting month. It includes a sermon.

OBLIGATORY PAYMENT OFZAKATUL-FITR (POLL-TAX)

It is compulsory for all Muslims, old an young, including infants,to pay a kind of poll tax during Ramadhan. It is to be paid to thepoor and needy before the celebration of Eidul-Fitr. (Payment

74


to be made by a person for himself/herself and his dependentsanytime during Ramadhan but not after performance of theSwalat-Eidul Fitr.) In Singapore the amount will be fixed by theIslamic Religious Council (MUIS) according to the cost ofmedium quality rice in that particular month of the year. It canbe paid at the appointed centres, usually the mosques.

Importance of Fasting in Ramadhan

* It has been prescribed to inculcate in Muslims, self-restraint, discipline and strength of character, and ever-striving to submit to the will of Allah.

* It teaches a Muslim to bring passion under control andto always be conscious of Allah.

* It accustoms a Muslim to hardship so as to purify his souland make it sublime. One month of fasting helps torejuvenate a Muslim’s faith and perseverance and remindshim also of the plight of those who are without means,thereby motivating him towards helping his less fortunatefellow mankind.

* Fasting greatly contributes to the preservation of health.The one month restraint encourages the Muslim to do awaywith many unnecessary habits and brings him towards amoderate lifestyle.

Other types of fasting recommended (but not obligatory)

Apart from the compulsory fast in Ramadhan, there are otherrecommended fasts which Muslims are encouraged to observein other months eg: six days in the month of Shawal; Mondaysand Thursdays, 9th of Dzulhijjah; in Sha’aban; Rejab, etc.

75


Days on which fasting is forbiddenIt is forbidden for one to fast during the Eidil-Fitr, Eidul-Adhaand the three days following Eidil Adha, and the 30th of Sha’aban.


1 In which Islamic month is the daily fast to beobserved ?

2 What is the intention to be formulated ?

3 What are the things which will nullify (spoil)one’s fast ?

4 Before celebration of the breaking of fast calledEIDUL FITR, what payment must be made andto whom ?

5 What is the significance of fasting ?

NOTES:

76


AZ-ZAKAT

“

“

Chapter 15

AZ-ZAKAT(The Tax on Wealth)

Establish the regular prayers and pay the zakat.


And spend [freely] in Allah’s cause, and let notyour own hands throw you into destruction; andperservere in doing good : behold, Allah loves thedoers of good.


What is Zakat ?

Zakat or Zakah, is a compulsory tax upon one’s wealth. Thetypes of wealth are gold and silver, or ornaments of gold andsilver; trading goods; cash in hand or in the bank; agriculturalproduce; produce of the mines, and domesticated animals.

Please see chart on page 74 for details of the types ofwealth and the amount to be paid for Zakat as extractedfrom: *Fiqhuz Zakah -Yusuf Al-Qaradawi, Vol.1.Page 260,273 (Beirut,761977)

“ “

77


“The alms are for the poor and the needy, and thoseemployed to administer the funds; for those whosehearts have been recently reconciled to truth; forthose in bondage and in debt; in the cause of Al-lah; and for the wayfarer. Thus it is ordained byAllah, and Allah is full of knowledge and wisdom.”

(Q : Taubah 9:60)

The people to whom ZAKAT is to be given

The following Asnaf (sections) of people are to be given thezakat:-

[1] the poor Muslims (FAKIR)

[2] the needy Muslims (MISKIN)

[3] officials appointed as (‘AMIL) administrators of the fundor a recognized Muslim body which oversees the collec-tion and distribution of the alms

[4] those who are inclined towards Islam(MU’ALLAF)

[5] ransoming of captives (RIQAB)

[6] those who strive in the way of Allah's cause(FI-SABI-lLILLAH)

[7] those Muslims who are in debt (GHARIMMIN)

[8] Muslim wayfarers or travellers (IBNUS-SABIL)

78


Importance and significance of Zakat

“Take alms of their wealth wherewith thou maystpurify them and mayst make them grow.”

(Q : Taubah 9:103)

[1] Its importance has been emphasised in the Qu’ran as beingequal to that of Swalah.

[2] It teaches Muslims that to serve and worship Allah, wehave to regard our wealth as a Trust (Amanah), and thatwe have to spend it in a way as commanded by Him. Islamalso teaches Muslims that consideration and care towardsfellow human beings is an act of worship to Allah.

[3] When we pay Zakat, Allah purifies our wealth andincreases for us its benefits. After all, our material wealthwill not be brought with us to the hereafter; only theactions done with it, the reward for which Allah hasprovided will be greatly multiplied in the hereafter.

“The likeness of those who spend their wealth inAllah’s way is as the grain which grows seven ears,in every ear a hundred grains. And Allah givesmanifold increase to whom He will. And Allah isAll-Embracing, All-Knowing.”

(Q : Baqarah 2:261)

79


[4] Purification of the heart from miserliness, greed,selfishness is also another benefit. Thus, beginning withpayment of Zakat, a Muslim will be trained to becharitable. In Islam, charity to all people is highlyencouraged and it includes all kinds of assistance. It mustbegin by him discharging the compulsory duty of zakat inorder to inculcate kindness in his heart.

[5] Zakat is an important social institution in Islam the aimof which is to foster cooperation amongst its members.The welfare of those entitled to receive zakat is to belooked after. In this way their dignity is also safeguardedas Islam discourages begging. The rich and those withmeans are obligated to pay and the community willappoint officials (‘AMIL) to collect and distribute thezakat.

80



1 What is “Zakat” or “Zakah” ?

2 Name the kinds of wealth on which Zakat must bepaid ?

3 Who are the people entitled to receive Zakat?

4 What is the significance of Zakat ?

5 What is the likeness of the reward for those whospend their wealth in the way of Allah?

NOTES:

81


HAJJ

“

“

“ “

Chapter 16

HAJJ

Pilgrimage to the House (Ka’aba) is a duty menowe to Allah - those who can afford the journey.

(Q : Al-’Imran 3:96)

And Proclaim the pilgrimage among men: they willcome to thee on foot and (mounted) on every kindof camel, lean on account of journeys throughdistant mountain highways.

(Q : Hajj 22:26)

Hajj, the pilgrimage to Mecca (Makkah) at least once in one’slifetime is obligatory on those who have the physical abilityand the means to venture upon the journey. They must alsohave sufficient means for the maintenance of their dependentsat home during their absence while they are performing the Hajj.

The messenger of Allah [pbuh] said:

“Follow the examples of the rites of Hajj from me.” (Reported by Bukhary)

82


Although the institution of Hajj was established by Allah sincethe time of Prophet Ibrahim [pbuh], the practices to beperformed are from the example shown by Allah’s last messenger,Muhammad [pbuh]. The following are amongst the many thingsperformed during Hajj:-

[1] IHRAM : Entering into a state of devotion by formulatingintention and putting on special attire (for male pilgrims)comprising 2 pieces of unstitched white cloth. In this state,a pilgrim is forbidden from certain things, like usingperfume, cutting and shaving hair and nails, hunting,having sexual relations, etc.

[2] TALBIIYAH : The recitation which is invoked by pil-grims.

“Here I am O! Allah (at your service) Here I am O!Allah (at your service). There is no partner for You!Here I am O! Allah (at your service). Verily all Praiseand all Grace are Yours and also the Sovereignty. Youhave no Partner.”

[3] TAWWAF : The circumambulation (walking around) ofthe Ka’aba in Makkah, in an anti-clockwise directionseven times, beginning at the Blackstone (Hijr al’Aswad)

[4] SA’II : Running between the two hills of SAFA andMARWA in Makkah. This is the re-enactment of thestruggle which Siti Hajar (wife of Prophet Ibrahim [pbuh])had to endure.

83


[5] ‘ARAFAH : It is an important aspect in Hajj for pilgrimsto be present at the great gathering at the Plains ofArafah. Annually, more than 2 million Muslims, comingfrom every part of the world, will be present there.

[6] JUMRAH : It is in Mina that Muslims are to throwstones at 3 places, called the Jumrah, which are stonepillars representing the enemy of mankind - ie. Satan.Symbolically it teaches the Muslim to strive against all

falsehood and evil.

[7] SACRIFICE : Sheep, cattle or camel were offered assacrifice, an expression of the selfless readiness ofMuslims.

Brief remarks on rites of Hajj

“Behold, the first House of worship ever set up formankind was indeed the one in Bakkah (old namefor Makkah) : rich in blessing, and a [source of]guidance unto all the worlds, full of clear messages.[It is] the place whereon Abraham once stood; andwhoever enters it finds inner peace.”

(Q : Al-Imran 3:96)

Makkah, the centre for Hajj, is a sacred city which has beenpreserved since the time of the Prophet Ibrahim [pbuh]. In itAllah has left for posterity many sacred signs amongst which isthe most ancient House of worship dedicated to Allah ie. the

84


KA’ABA. The rites of Hajj began during the time of ProphetIbrahim [pbuh] whom Allah described as foremost a Muslim -one who submits and obeys the will of Allah.

The rites of Hajj consist of many practices which re-enact theevents that took place in the same vicinity and which re-tracethe path taken by the righteous prophets of old.

Each of the rites contains many lessons on how a Muslim isexpected to persevere and strive with his utmost in the way ofAllah, termed as JIHAD. It also inculcates the spirit of sacrifice,modelled after the prophets, because to be a Muslim and abeliever one has to be prepared for trials and tribulations. Italso underscores and emphasises the realisation that life is but ajourney towards our Maker, thus evoking in the pilgrim the needto prepare himself for the great gathering in the hereafter. Thebest preparation is TAQWA - righteousness and piety. The wordsof Allah as conveyed by His messenger, Muhammad [pbuh] inArafat become clear:

“Verily the Most Honoured of you in the sight ofAllah is (he who is) the most righteous of you.”

(Q : Hujurat 49:13)

The assembly of more than 2 million Muslims, coming fromdifferent regions and of diverse races and languages is indeed agreat blessing. The “Ukhuwah Islamiyah” brotherhood in Islamis one that binds all into a single universal community. It is amarvel that without fail, this gathering will continue as afulfilment of the prophecy told to the Prophet Ibrahim [pbuh]:

85


“They will come to thee on foot and (mounted) onevery kind of camel, lean on account of journeysthrough deep and distant mountain highways.”

(Q : Hajj 22:26)

Through these rites of Hajj, Allah will purify our souls and forgiveus all our past sins as stated by the Prophet [pbuh]:

“Whosoever made pilgrimage for Allah, while he did notindulge in sex nor anything foul, he would return as onthe day on which his mother gave birth to him (free orinnocent of sins).”


And:“And an accepted Pilgrimage has got no rewardexcept Paradise.”


Thus, after performance of Hajj, a Muslim has been prepared tostrive in the Path of Allah ever diligently, because he has beena guest of Allah to learn and be trained in Jihad and sacrifice.He knows that every Muslim who is a believer will have to gothrough a test. The opportunity of meeting fellow Muslims fromother parts of the world would inspire him towards higher goals,especially that of fulfilling the trust of establishing Allah’s Deen(religion or way of life).

86



1 Where do Muslims have to go to performtheir pilgrimage ?

2 Are all Muslims required to perform it, or is there acondition to be met ?

3 What is the KA’ABA ?

4 What is the best preparation for the journey ?

5 What does HAJJ teach a Muslim ?

NOTES:

87


IHSAN

“ “

Chapter 17

IHSAN(Best or Righteous Conduct)

To Allah belongs whatever is in the east and in thewest : and wherever you turn, there is the counte-nance of Allah. Behold ! Allah is Infinite, All-know-ing.


The third aspect of the concept of TAUHIID (attestation to theOneness of Allah) after “IIMAN” (faith or conviction) and“ISLAM” (practical submission and obedience to Allah), is“IHSAN”.

What is the meaning of IHSAN?

“IHSAN” in Arabic means : “best conduct, performance of gooddeeds, righteousness, excellence”, etc. and basically it pertains tothe quality of our attesting to the Oneness of Allah. If IIMANserves to strengthen one’s conviction, and ISLAM guides one’s prac-tices in life, then IHSAN completes the attestation to the Onenessof Allah.

88


What is righteousness or best conduct?

Responding to this question, the Prophet Muhammad [pbuh] said :

“IHSAN(righteousness or best conduct) - It is thatyou serve (and worship) Allah as though you areseeing Him, while you see Him not yet truly He seesyou.”

(Hadith reported by Muslim)

From this statement, we may understand that the worth or merit ofour striving to attest to the Oneness of Allah is in the attitude ofdoing it - “as though you are seeing Him”. Although we may havedeveloped a strong faith and are doing the correct practices,ultimately, merit lies deeper than this. Fuller understanding perhapscan be found in another statement of our Prophet Muhammad[pbuh] :

“Action is but by intention, and every man shall havebut that which he intended...”

(Hadith reported by Bukhary & Muslim)

Sincerity, the crucial criteria

Standard of righteousness in Islam is an absolute one ie. it must beaccording to that which is acceptable to Allah. And in the HolyQur’an, Allah s.w.t. says :

“And withal, they were not enjoined aught but thatthey should worship Allah sincerely in their faith inHim alone, turning away from all that is false.”

(Q : Al Bayyinah 98:5)

89


From this we must understand that we should never fall prey toconceit nor forget the actual reason for our striving to do good ie.as an act of attesting to the Oneness of Allah; serving andworshipping only Him. To be sincere means to negate all otherconsiderations except that it is for Allah alone. This consciousnessmust acccompany all our striving for it to be deservedly categorisedas true attestation. Therefore with IHSAN, a Muslim is to alwaysregard himself solely the servant of Allah, always conscious thatAllah sees and knows all things both secret and apparent. It isbecause of this consideration that he patiently perserveres, neitherexpecting human recognition nor for the purpose of pandering tohis vanity and falling prey to the desire to exalt himself. It as agenuine act of serving his Creator; to be steadfast whether in publicor in private, hoping only for the acceptance of Allah s.w.t., theLord of the Universe unto whom we shall be made to return.

Moulding of a noble character (Akhlaqul Karimah)

This inner dimension of worship and consciousness within oneselfserves to inculcate and develop noble traits in us. Characteristicssuch as patience, humility to Allah, kindness, justice, courage,beneficence, etc. become relevant and meaningful knowing thatAllah sees all that we are doing and that He is the best of Judges:

Verily, We create man in the best conformation, andthere after We reduce him to the lowest of low -excepting only such as those who attain to faith anddo good works : and theirs shall be a rewardunending! What then (O men) could henceforthcause thee to give a lie to this moral law? Is not Allahthe most Just of Judges?

(Q : at Tin 95 : 4-6)

90



1 What is the meaning of the word “IHSAN” ?

2 What is the significance of the reply by the ProphetMuhammad [pbuh] to the question regarding what isIhsan ?

3 Although actions done by different people may seem to beexactly the same, how does Islam measure their trueworth or merit ?

4 Being Muslim, what else, besides knowing the truth andobserving the correct practices, must we also concernourselves with ?

NOTES:

91


APPENDIX I

SOME COMMON ISLAMIC TERMS

Being Muslims, there are common Arabic terms which are useddaily. Often when using them, Muslims do not see the need totranslate them as their meanings are generally understood. Thereforeas new Muslims, these terms should be learnt :-

[1] Fardhu ‘ain - It means individual responsibilities. Theseobligations have been fixed by Islam. Each individual isresponsible for his own Swalah (prayers), fasting, zakat (alms),etc. If one fulfils them then one has discharged one'sresponsibility and will be aptly rewarded. But failure to dothem would be wrong and deserves punishment.

[2] Fardhu kifaayah - It means responsibility of the wholecommunity. These obligations pertain to the well being ofthe whole community and require the fulfilment by a sufficientnumber of people [not necessarily everyone]. But if theseobligations are not sufficiently carried out, then every Muslimwill be jointly held responsible. Examples of these are : toenjoin what is right and forbid what is wrong; eradication ofpoverty and sickness and the promotion of welfare;transmission of Islamic knowledge and Da’awah [callingpeople to Islam]; fighting against social ills like drug abuse,littering, vandalism, etc.; strengthening the bond of unity andbrotherhood; assisting the weak and poor/needy, etc.

[3] Shar’iah - “the Divine law” or sometimes called Hukum Shara’refers to the Islamic jurisprudence [Fiqhi] which has beencodified from the Qur’an [the Book from Allah], As-Sunnah[ways of the Prophet], Ijma’ [consensus of opinion of scholars]and Qiyas [analogous deduction]. The subjects which the

92


Shar’iah covers are extensive including aspects of personaldevotion, social transaction, marriage and family law, criminallaw and the judiciary, striving in times of war and peace,leadership and government, and international relations.

It lays down the categories of rules into five sections :

(a) Wajib - meaning “obligatory”ie. something which when done is rewarded but if leftundone is punished.

(b) Sunnat [mandub] - meaning “recommended”ie. something which when done is rewarded but if leftundone is not punished.

(c) Harus [mustahab] - meaning “optional”ie. something which, whether it is done or undone,does not carry any sanction or reward eg. choice oflawful food and drinks, variety of daily activity duringleisure, etc.

(d) Makruh - meaning “undesirable”ie. something which although if done is not wrongbut when avoided will bring reward.

(e) Haram - meaning “unlawful” or “forbidden”ie. something which if not done is rewarded but ifdone will be punished.

[4] Shirik - meaning to “associate” or “ascribe a partner or partners”to Allah s.w.t.Who is the Absolute One. To consider anyoneor anything as having the attributes which are the soleprerogatives of Allah s.w.t. eg. sharing in His Divinity, in Hisbeing the Creator and Sustainer of all the creation or to regard

93


others as having absolute power that deserves our absoluteobedience. A person who commits “shirik” is called a“mushrik” [a polytheist]. This is the greatest sin of all.

[5] Riddah means “to renegade, rebel or be an apostate”. Any Muslimwho verbally renounces Islam eg. declaring himself a non-Muslim, or rejects openly any principal teachings of Islam orby his act of imitating a non-Muslim in their rituals of worshipor in acts connected to belief is guilty of “riddah” and isconsidered to have gone out of Islam. Such a person is calleda “murtad”.

[6] Kufur means to “disbelieve or reject truth”. Thus the unbelieversare called “Kaafir”.

[7] Nifaq means “hypocrisy” ie. to hide one’s unbelief bypretending to be a believer but deep inside there is a strongresentment against Islam. The hypocrites are called“munaafiq”.

[8] Mu‘min is derived from the word “ii-man” [i.e. faith, belief orconviction] and refers to the Believer.

[9] Taqwa means “piety or the consciousness of Allah which makesus fear to do wrong”. Thus generally “taqwa” can be describedas the doing of all that is commanded and refraining fromcommitting what is forbidden.

[10] Ikhlasw means “sincerity or purity of faith”. It refers to the single-minded purpose that is attached to our action to serve Allah.Thus all our deeds are to be done only for the sake of Allahs.w.t., ie. seeking only His approval.

[11] Tawakkal means “trust or reliance upon”. The term teaches a

94


Muslim to put complete trust in Allah s.w.t. in all ourendeavours, but this does not mean to neglect effort on ourpart for Allah says : “when you have made firm your resolve,then put your trust in Allah” (Q : 3 : 159).

[12] ‘Ilmu-Tauhiid refers to “science of the unity or knowledge of theOneness of God” or Islamic Theology - an essential subject forthe development of “Aqidah” (faith/conviction) of Muslims.

[13] ‘Ilmu Fiqhi refers to the “science of Islamic jurisprudence” orthe law of Islam - an essential subject for Muslims to knowhow to manage their actions in life.

[14] ‘Ilmu Tasawwuf refers to the “science of (moral) behaviour”.Also called “Sufism” or “‘Ilmu Akhlaq” (science of humandisposition), it is an essential subject for the development ofan Islamic character.

95


SOME COMMON ISLAMIC PHRASES ASINVOCATIONS AND REMEMBRANCE

( “Du’a” and “Dzikr” )

Being Muslims, there are common utterances which may be a formof invocation/supplication which serve to bring us towards theremembrance of Allah s.w.t..called “Du’a” and “Dzikr’” (invocationand remembrance of Allah) as taught by the Messenger Muhammad[pbuh]. As new Muslims, these expressions should become part ofour daily life :

Sa-laam When someone greets us with :

“as-salaa-mu ‘alay-kum”(may peace be upon you),it is wajib (obligatory) to reply. By notresponding, we are considered to havesinned. The reply is :

“wa ‘alaykum(us)-salaam”(and upon you be peace)

“warah-matul-laah”(and [with] Allah’s Mercy)

“wa bara-kaa-tuh”(and [with] His Blessings)

Bas-malah Recite: “Bismil-laa-hir-rahmaa nir-ra-hiim”(In the Name of Allah, Most Gracious MostMerciful) before doing any good action suchas eating, drinking, sleeping, leaving the house,starting work, etc.

96


Ta-'aa-wuz Recite: “a-‘uu dzu bil-laahi minash shai-twaa nir-rajiim” (I seek the protection (the refuge) of Allah from Satan the accursed) when-ever we feel that we are being tempted towardsdoing a wrong; before entering an unclean place,eg. toilet; when having a frightening experiencelike a nightmare, etc. If one wishes to seek theprotection of Allah from specific harm, one maysimply say :

“a-‘uu dzu bil-laah” (I seek the protection (refuge)of Allah) or “a-‘uu dzu bil-laahi min dzaa-lik”(I seek the protection (the refuge) of Allah fromthis).

Istigh-far Recite: “as-tagh fi-rullaah-hal ‘a-zhiim” (I seekforgiveness from Allah, the Most Esteemed), whenone has committed a wrong or a mistake. If onewrongs another person, one must also seek thatperson’s forgiveness as well as turning to Allah’sforgiveness.

TaH-mid Recite: “al-ham-du lil-laah”(Praise be to Allah) after all good actions or whenexperiencing something good such as after eat-ing and drinking, receiving good news, aftersneezing, after describing one’s state of affairs,after achieving results of our work, etc.

97


Tas-biiH Recite: “Sub-haa-nal-laah”(Glory be to Allah) when we are reminded of theattributes of Allah such as when seeing thewonders of the creation.

We may also say : “Maa-sha Allaah”([this is as] Allah’s Will) to remind ourselves thatit is Allah that determines all. Thus, Muslimsalso punctuate their plans to do a thing in thefuture with : “Insha-Allaah” (If Allah so wills it,ie. permits it).

Tak-bir Recite: “Allaah-hu akbar ”(Allah is Greatest)whenever we wish to exclaim our joy as areminder of Allah’s supremacy and greatness.

Tah-lil Recite: “Laa-ilaa-ha il-lallaah”(There is no other god except Allah) to strengthenand reaffirm our belief in Tauhiid (the Onenessof Allah). It is regarded by the ProphetMuhammad [pbuh] as “miftaah-hul jannah” (thekey to Paradise). Therefore one is to recite thisespecially before sleeping or to teach to a dyingMuslim..

98


Hau-qalah Recite: “Laa-haw-la walaa quw-wata il-laabil-laah hil ‘aliy-yil ‘azhiim”(There is no strength nor power except with Allahthe Most High, the Esteemed) when we expresshope of Allah’s assistance after exhausting allour capabilities.

Swalawat Recite: “Allaah-hum-ma swal-li ‘alaaMuhammad wa ‘alaa aa-li Muhammad”(O Allah, do shower Your Grace uponMuhammad and upon the Family of Muhammad)whenever you are reminded of our ProphetMuhammad [pbuh] as when his name isuttered.

Saying “Thanks” Say : “Shuk-raan! Jazaa-kallaahul-khayr”(Thank you ! May Allah reward you with theGoodness). If to many people, instead of“Jazaa-kallaah” to say “Jazaa-kumullaah”.

When met with Recite:misfortune or “In-naa lil-laa-hi wa in-naa ilay-hi ro-ji ‘un”trials (Verily from Allah we come and unto Allah we

shall return) eg. when hearing sad news, or attime of distress, etc.

Wishing well to Say to him : “Bara-kallaahu fiik”another Muslim ( Allah’s Blessings be upon you)

In admission that Say : “Wallaah-hu a‘lam bis-sawaab”we do not know (And Allah knows what is best and right)

99


IIM

AN

(Fai

th/C

onvi

ctio

n/B

elie

f)

AL-A

QA

A’ID

(The

olog

y)

Purp

ose

/Obeje

ctiv

e•

Dev

elop

men

t of

Cer

tain

ty•

Aw

aren

ess

of T

ruth

/Rea

lity

What

is invo

lved?

• ‘A

ql (

reas

onin

g/in

telle

ct)

• In

stin

cts

& fi

ner

feel

ings

(inna

te p

erce

ptio

ns)

What

is t

he E

ffect

?Fi

rm c

onvi

ctio

n, s

tron

g p

rinci

ple

,co

mm

itted

to;

The

con

cep

t of

Uni

ty a

ndJu

stic

e of

Alla

h; t

he T

rue

pur

pos

e, r

ole

and

des

tiny

of M

an

Rele

vant

know

ledge:

Lang

uage

s, L

ogic

& P

hilo

sop

hy,

Epi

stem

olog

y, B

iolo

gy, B

otan

y, C

hem

istr

y,P

hysi

cal S

cien

ces,

Ast

rono

my,

Geo

logy

,H

isto

ry, A

nthr

opol

ogy,

Mar

ine

& S

pac

esc

ienc

es, e

tc.

Ust

az

Zh

ulk

efl

ee H

j Is

mail (

Perg

as)

TAW

HII

DIC

PA

RA

DIG

M:

ED

UC

AT

ION

AL C

HA

RT

IN

TH

E P

RIM

AR

Y D

EV

ELO

PM

EN

T O

F A

MU

SLIM

‘AM

AL

(Pra

ctic

al /

Dee

ds)

‘ILM

-FIQ

H(P

ract

ical

Law

s)

Purp

ose

/ O

ble

ctiv

es

• D

evel

opm

ent

of c

orre

ctp

ract

ices

What

is invo

lved?

• K

now

ing

the

way

or

the

law

• C

apab

ility

in im

ple

men

ting

them

in li

fe

What

is t

he E

ffect

?C

omm

unity

of p

eop

le e

njoi

ning

all

that

is g

ood

and

forb

idd

ing

evil

and

wro

ng; a

dvo

catin

g th

efu

lfillm

ent

of t

he ‘A

MA

NA

H’ (

trus

t) as

Alla

h’s

KH

ALI

FAH

(rep

rese

ntat

ive)

; est

abili

shin

g th

eB

roth

erho

od o

f Man

Rele

vant

know

ledge

All

app

lied

sci

ence

s, t

echn

olog

y an

d s

kills

tha

tca

n as

sist

in th

e fu

lfillm

ent o

f est

ablis

hing

just

ice,

orde

r, pe

ace,

har

mon

y, p

rosp

erity

, etc

. on

eart

h.

Purp

ose

/ O

bje

ctiv

e•

Dev

elop

men

t of

Rig

hteo

us P

erso

nalit

yP

erfe

ctio

n of

Sel

f

IHS

AN

(Rig

hteo

us C

ond

uct)

‘ILM

AL-A

KH

LA

Q /

TA

SA

WW

UF

(Sci

ence

of h

uman

dis

pos

ition

)

What

is invo

lved?

•R

efor

min

g th

e S

elf (

Naf

s)•

Bes

t b

ehav

iour

in r

elat

ions

hip

with

Alla

h, w

ho o

wns

elf a

ndw

ith o

ther

s

What

is t

he E

ffect

?D

evel

opm

ent

of P

erso

nalit

y tr

aits

foun

ded

of L

ove

of A

llah,

of H

is P

roph

et M

uham

mad

,hi

s fa

mily

and

Com

pani

ons;

Str

ivin

g to

pur

ifyth

e S

elf a

nd a

dor

ning

it w

ith t

he E

xalte

dM

oral

tra

its o

f Pro

phe

t M

uham

mad

s.a

.w.

(The

per

fect

Man

)

Rele

vant

know

ledge

This

asp

ect

of d

evel

opm

ent

req

uire

sP

ract

ical

beh

avio

ur, t

he a

spec

t of

bei

ngan

d b

ecom

ing.

Its

area

of c

once

rn is

the

Inne

r Sel

f. Th

e kn

owle

dge

rele

vant

per

haps

is P

hilo

sop

hy, P

sych

olog

y an

d o

ther

beh

avio

ural

sci

ence

s et

c

100


APPENDIX II

DETAILS ILLUSTRATION OF TAKINGWUDHU' (ABLUTION)

101


1. First the hands, beginning with the right hand,starting from the wrist tp the tips of the fingers: three times

2. Next the mouth: rinse themouth with clean waterthree times

3. Next the nostrils : rinse themthree times

102


The Actual Wudhu' begins with thewashing of the Face. At this point thatyour intention must be made present orformulated, thus "I am performing thisWudhu

4. then the face: use both hands,washing the face from the forehead tothe chin, including the ears: threetimes.

5. then the right forearm includingthe elbow and after that the leftforearm including the elbow iswashed: three times

103


6. then the top of the head and hair:wet the palms of both hands andhair with them.

7. then the ears: wipe the inner andouter sides of your ears with yourwet for fingers and thumbs.

8. finally, wash both your feet startingfrom the ankle down to the tip ofthe toes, beginning with the rightfoot: three times

104


APPENDIX III

DETAILS PERFORMANCE OFTHE OBLIGATORY DAILY SWALAH

(PRAYER)

105


PRAYER NOTES

A. The performance of swalaah (prayer) – swalaatuswswubuH (swubuH prayer)

Remember that wudhu’ (prayer ablution) must be taken beforeperforming any swalaah (prayer), properly attired, place is clean,the time for performance is right, stand up facing the qiblat(direction of the ka’bah) and then recite the following:

i) a-‘uu’dzu’bil-laa-hi mi-nash shai-twaa-nirra-jiim

I take refuge in Allah from satan the accursed

ii) bis-mil-laa-hir raH-maa-nir ra-HiimIn the name of Allah, the mostCompassionate, the most Merciful.

Then formulate the following “niyat”(intention)

O Allah! I am doing the obligatory swubuHprayer, two raka’at, because of You.

1. al-laa-hu ak-bar(Allah is the greatest)

takbiratul ihram(Then recite doa’ “iftitah” 1 if you can. Ifnot, read the fatihah).

I – “iftitah” i.e. opening supplication. Someof them which the Prophet [pbuh] hastaught are given on page

106


2. (a) a-‘uu-dzu-bil-laa-hi mi-nash-shai-twaa-nir ra-jiim(I take refuge in Allah from Satan theaccursed)

qiyam

fatihah(a)-(h)

(b) bis-mil-laa-hir raH-maa- nir rahiimIn the name of Allah, the MostCompassionate, the Most Merciful

(c) al-Ham-du lil-laa-hi rab-bil ‘aa-la-miinPraise be to Allah, the Nourisher ofthe worlds

(d) ar-raH-maa-nir ra-Hiimthe most Compassionate, the mostMerciful

(e) maa-li-ki yau mid-diinMaster of the Day of Judgement

(f) iy-yaa-ka na’-bu-du waiy-yaa-ka nas-ta’iinTo You do we worship andTo You do we beg for assistance

107


(g) ih-di-nasw-swi-ra-twal mus-ta-qiimDo guide us along the right path

(h) swi-raa-twal la-dzii-naan-‘am-ta ‘a-lai-himThe path of those whom You havebestowed favours

ghai-ril magh-dhuu-bi ‘alai-himNot of those upon whomWrath if brought down

(i) wa ladh-dhaal-liinAnd not of those who go astray.

aa-miin.Do accept our do’a, O Allah.

(Read any surah if you can)

al-laa-hu akbar

108


3. sub-Haa-na rab-bi-yal‘a-zhii-mi wa bi-Hamdih (3 times)

ruku’ Glory be to Allah, our Nourisher,the most Esteemed and praise be to him.

4. sa-mi-‘al-laa-hu li-man Ha-mi-dahAllah hears those who praise Him

i’tidal rab-ba-naa la-kal HamduTo You be all praises,O our Nourisher

al-laa-hu ak-bar

5. sub-Haa-na rab-bi-yala’laa wa bi-Ham-dih (3 times)

sujud Glory be to Allah, the most Highand praise be to Him

al-laa-hu ak-bar

6. rab-bigh fir-lii war-Ham-niijulus or wa’-fu-‘an-nii #qu'ud O my Nourisher, do forgive me for my

sins and have mercy on me and pardonme

# for new Muslim, this short supplication is sufficient, but for those who wish to learn the fullrecitation, it is given on page

109


al-laa-hu ak-bar

7. sub-Haa-na rab-bi-yalsujud a’-laa wa bi-Ham-dih (3 times)

Glory be to Allah,the most High and praise be to Him

(End of first raka’at of Swubuh prayer)

al-laa-hu ak-bar

8. (a) bis-mil-laa-hir raH- maa-nir ra-Hiim(b)al-Ham-du lil-laa-hi

rab-bil ‘aa-la-miin(c) ar-raH-maa-nir ra-Hiim(d) maa-li-ki yau mid-diin(e) iy-yaa-ka na’-bu-du wa

iy-yaa-ka nas-ta’iin(f) ih-di-nasw swi-raa-

thal mus-ta-qiim(g) swi-raa-twal la-dzii-

na an’-am-ta ‘a-lai-himghai-ril magh-dhuu-bia’-lai-him wa ladh-dhaal-liin-aa-miin.

(Recite any surah if you can)

al-laa-hu ak-bar

110


9. sub-Haa-na rab-bi-yal‘a-zhii-mi wa bi-Hamdih (3 times)

10. sa-mi-‘al-laa-hu li-manHa-mi-dah rab-ba-naa la-kal Hamd’

[qunut*] al-laa-hum-magh fir-liiyaa-gha-fuurO Allah the most forgiving,forgive me for my sins

al-laa-hu ak-bar

11. sub-Haa-na rab-bi-yala’-laa wa bi-Ham-dih (3 times)

al-laa-hu ak-bar

12. rab-bigh fir-lii war-Ham-ni wa’ -fu- ‘an-nii

al-laa-hu ak-bar

13. sub-Haa-na rab-bi-yala’laa wa bi-Ham-dih (3 times)

al-laa-hu al-bar

[do’a qunut*] – according to Shafi’e madzhab, a special supplication is to be recited here, peculiaronly for the Swubuh prayer. for new Muslims, we do not wish to burden them with the full version.So this short do’a is sufficient.

111


14. (a) at-ta-Hii-yaa-tulmu-baa-ra-kaa-tuswAll respects that are blessed

tashahhud (a) - (f)

swa-la-waa-tutwtwai-yi-baa-tu lil-laahAnd all prayers that are good aredue to Allah

(b)as-sa-laa-mu ‘a-lai-kaai-yu-han-na-bii-yuPeace be upon you, O Prophet

wa raH-ma-tul-laah-hiwa ba-ra-kaa-tuhAnd the mercy and blessings of Allah

(c) as-sa-laa-mu ‘a-lai-naawa ‘a-laaPeace be upon us and upon

‘i-baa-dil-laa-hisw- swaa-li-Hiinthe righteous servants of Allah

112


(d) ash-ha-du al-laai-laa-ha il-lal-laahI bear witness thatthere is no god except Allah

kalimahshahadah

wa ash-ha-du an-namu-Ham-ma-dar ra-suu-lul laahAnd I bear witness that Muhammadis the messenger of Allah

(e) al-laah-hum-ma swal-li‘a-alaa mu-Ham-madO Allah, do shower Your grace upon

Muhammad

(f) wa ‘a-laa aa-li mu-Ham-madand upon the family of Muhammad

salaam(g) as-sa-laa-mu ‘a-lai-kum wa raH-ma-tul-laah

Peace and blessings of Allah be upon you all

(To be recite twice, facing right then left)

(End of swubuh swalaah)

113


PRACTICE AND MEMORISE A QURANIC SURAH(Suratul Ikhlasw (Chapter on Purity of Faith : 112)

bis-mil-laa-hir raH-maa-nir ra-HiimIn the name of Allah, the most Compasssionate,

the most Merciful

(i) qul-hu-wal-laa-hu a-HadSay : He is Allah, the Absolute one

(ii) al-laa-husw swa-madAllah the Absolute Eternal[Who depends on no one]

(iii) lam-ya-lid wa lam-yuu-ladHe begets not, nor is He begotten

[i.e. He is not a father to anyone nor does He have a father]

(iv) wa lam ya-kul la-huu ku-fu-wan a-HadAnd there is none like Him

114


PRAYER NOTES

(B) The performance of swalaah (prayer) –swalaatul maghrib (maghrib prayer)

Remember that wudhu’ (prayer ablution) must be taken beforeperforming any swalaah (prayer), properly attired, place is clean, thetime for performance is right, stand up facing the qiblat (direction ofthe ka’bah) and then recite the following:

(i) a-‘uu-dzu-bil-laa-hi mi-nash-shai-twaa-nirra-jiimI take regufe in Allah from Satan the accursed

(ii)bis-mil-laa-hir raH-maa-nir ra-HiimIn the name of Allah, the mostCompassionate, the most Merciful

Then formulate the following intention (niyat)

O Allah, I am doing the obligatory maghrib prayer,three raka’at because of You.

1. al-laa-hu ak-barAllah is the greatest

(Then recite do’a iftitah if you can. If not, read thefatiHah)

2. (a) a-uu-dzu-bil-laa-hi mi-nash-shai-twaa-nir ra-jiimI take refuge in Allah from Satan the accursed

(b)bis-mil-laa-hir raH-maa-nir ra-HiimIn the name of Allah, the most Compassionate,the Most Merciful

115


(c) al-Ham-du lil-laa-hi rab-bil ‘aa-la-miinPraise be to Allah, the Nourisher of the Worlds

(d)ar-raH-maa-nir ra-Hiimthe most Compassionate, the most Merciful

(e) maa-li-ki yau mid-diinMaster of the Day of Judgement

(f) iy-yaa-ka na’-bu-duwa iy-yaa-ka nas-ta-‘iinTo You do we worship and to You do we begfor assistance

(g) ih-di-nasw-swi-ra-twal mus-ta-qiimDo guide us along the right path

(h)swi-raa-twal la-dzii-na an’-am-ta ‘a-lai-himThe path of those whom You have bestowedfavours

ghai-ril magh-dhuu-bi ‘a-lai-himNot of those upon whom wrath is brought down

wa-ladh-dhaal-liinAnd not of those who go astray.

aa-miin.Do accept our do’a [O Allah.!]

(Read any Surah if you can)

116


al-laa-hu ak-bar

3. sub-Haa-na rab-bi-yal ‘a-zhii-miwa bi-Ham-dih (3 times)Glory be to Allah, our Nourisher, themost Esteemed and praise be to Him

4. sa-mi-‘al-laa-hu li-man Ha-mi-dahAllah hears those who praise Him

rab-ba-naa la-kal HamduTo You be all praises, O our Nourisher

al-laa-hu ak-bar

5. sub-haa-na-rab-bi-yal a’-laa wa bi-Ham-dih (3 times)Glory be to Allah, the most High and praise be to Him

al-laa-hu ak-bar

6. rab-bigh fir-lii war-Ham-nii wa’fu-‘an-niiO my Nourisher, do forgive me for my sinsand have mercy on me and pardon me

al-laa-hu ak-bar

7. sub-Haa-na rab-bi-yal a’-laa wa bi-Ham dih (3 times)Glory be to Allah, the most High and praise be to Him

al-laa-hu ak-bar

(End of first raka’at of maghrib prayer)

117


8. (a) bis-mil-laa-hir raH-man-nir ra-Him(b) al-Ham-du lil-laa-hi rab-bil ‘aa-la-miin(c) ar-raH-maa-nir ra-Hiim(d) maa-li-ki yau mid-diin(e) iy-yaa-ka na’-bu-du wa iy-yaa-ka nas-ta-‘iin(f) ih-di-nasw swi-raa-twal mus-ta-qiim(g) swi-raa-twal la-dzii-na an-‘am-ta ‘a-lai-him

ghai-ril magh-dhuu-bi ‘a-lai-him wa ladh-dhaal-liinaa-miin


al-laa-hu ak-bar

9. sub-Haa-na rab-bi-yal ‘a-zhii-miwa bi-Hamdih (3 times)

10. sa-mi-‘al-laa-hu li-man Ha-mi-dahrab-ba-naa la-kal Hamdu

al-laa-hu akbar

11. sub-Haa-na rab-bi-yal a’-laawa bi-Ham dih (3 times)

al-laa-hu ak-bar

12. rab-bigh fir-lii war-Ham-nii wa’-fu-‘an-nii

al-laa-hu ak-bar

13. sub-Haa-na rab-bi-yal a’-laawa bi-Ham-dih (3 times)

118


al-laa-hu ak-bar

14. (a) at-ta-Hii-yaa-tul mu-baa-ra-kaa-tuswAll respects that are blessedswa-la-waa-tutw twai-yi-baa-tu lii-laahAnd all prayers that are good are due to Allah

(b)as-sa-laa-mu ‘a-lai-ka ai-yu-han-na-bii-yuPeace be upon you, O Prophetwa raH-ma-tul-laa-hi wa ba-ra-kaa-tuhAnd the mercy and blessings of Allah

(c) as-saa-laa-mu ‘a-lai-na wa ‘a-laaPeace be upon us and upon‘I-baa-dil-laa-hisw-swaa-li-Hiinthe righteous servants of Allah

(d)ash-ha-du al-laa i-laa-ha il-lal-laahI bear witness that there is no god except Allahwa ash-ha du an-na mu-Ham-ma-darra-suu-lul-laahAnd I bear witness that Muhammad is themessenger of Allah

(e) al-laa-hum-ma swal-li ‘a-ala mu-Ham-madO Allah, do shower Your grace uponMuhammad

(End of second raka’at of maghrib prayer)

al-laa-hu ak-bar

15. (a) bis-mil-laa-hir raH-maa-nir ra-Hiim(b) al-Ham-du lil-laa-hi rab-bil ‘aa-la-miin(c) ar-raH-maa-nir ra-Him(d) maa-li-ki yau mid-din(e) iy-yaa-ka na’-bu-du wa iy-yaa-ka nas-ta-‘iin(f) ih-di-nasw swi-raa-twal mus-ta-qiim(g) swi-raa-twal la-dzii-na an-‘am-ta ‘a-lai-him

ghai-ril magh-dhuu-bi ‘a-lai-himwa-ladh-dhaal-liin, aa-miin

(Recite any surah, if you can)

119


al-laa-hu ak-bar

16. sub-Haa-na rab-bi-yal ‘a-zhii-miwa bi-Ham-dih (3 times)


al-laa-hu ak-bar

18. sub-Haa-na rab-bi-yal a’laa wa bi-ham-dih(3 times)

al-laa-hu ak-bar

19. rab-bigh fir-lii war-Ham-nii wa’ fu-‘an-niial-laa-hu ak-bar

20. sub-Haa-na rab-bi-yal a’laa wa bi-Ham-dih(3 times)

al-laa-hu ak-bar

21. (a) at-ta-Hii-yaa-tul mu-baa-ra-kaa tuswswa-la-waa-tutw twai-yi-baa-tu lil-laah

(b)as-sa-laa-mu ‘a-lai-ka ai-yu-han-na-bii-yuwa raH-ma-tul-laa-hi wa ba-ra-kaa-tuh

120


(c) as-sa-laa-mu ‘a-lai-nawa ‘a-laa ‘i-baa-dil-laa-hisw-swaa-li-Hin

(d)ash-ha-du al-laa i-laa-ha il-lal-laahwa ash-ha-du an-na mu-Ham-ma-darra-suu-lul-laah

(e) al-laa-hum-ma swal-li ‘a-laa mu-Ham-mad

(f) wa ‘a-laa aa-li mu-Ham-mad

as-sa-laa-mu ‘a-lai-kumwa raH-ma-tul-laah

(To be recited twice, facing right then left)

(End of maghrib prayer)

121


PRACTICE AND MEMORISE A QURANIC SURAH(Suratul-Falaq (Chapter on the Dawn : 113)

bis-mil-laa-hir raH-maa-nir ra-HimIn the name of Allah, the most Compassionate,the most Merciful

(i) qul a’-uu-dzu bi-rab-bil fa-laqSay: I take refuge in the Lord (Sustainer) ofthe dawn

(ii) min-shar-ri maa-kha-laqFrom the mischief of those created things

(iii)wa-min-shar-ri ghaa-si-qin i-dzaa wa qabFrom the mischief of those who practicesecret arts

(iv) wa min shar-rin-naf faa-thaa-ti fil-‘u-qadFrom the mischief of the envious as hepractices envy

(v) wa min shar-ri Haa-si-din idzaa Ha-sadFrom the mischief of the envious as whenhe practise envy

122


PRAYER NOTES

(C) The performance of swalaah (prayer) –swalaatuz-zhohor/’aswar/’isha’

(zhohor, ‘aswar and ‘isha’ prayers)

Remember that wudhu’ (prayer ablution) must be taken beforeperforming swalaah (prayer), properly attired, place is clean, the timeis right, stand up facing the qiblat (direction of the Ka’bah) and thenrecite the following:

(i) a-‘uu-dzu-bil-laa-hi mi-nash-shai-twaa-nir ra-jiimI take refuge in Allah from Satan the accursed

(ii) bis-mil-laa-hir raH-maa-nir ra-HimIn the name of Allah, the most Compassionate,the most Merciful

Then formulate the following “niat” (intention):

O Allah, I am doing the *______________ prayer,four raka’at, because of You.

*(insert “obligatory zhohor, ‘aswar or ‘isha’ asappropriate according to the time of prayer)

1. al-laa-hu ak-bar

(Then recite do’a iftitaH if your can.If not, read the fatiHah)

2. (a) a’uu-dzu-bil-laa-hi mi-nash-shai twaa-nirra-jiimI take refuge in Allah from Satan the accursed

(b)bis-mil-laa-hir raH-maa-nir ra-HimIn the name of Allah, the mostCompassionate, the most Merciful

(c) al-Ham-du lil-laa-hi rab-bil ‘a-la- miinPraise be to Allah, the Nourisher of the worlds

123


(d) ar-raH-maa-nir ra-Himthe most Compassionate, the most Merciful

(e) maa-li-ki yau mid-dinMaster of the Day of Judgement

(f) iy-yaa-ka na’-bu-du wa iy-yaa-ka nas-ta-‘iinTo You do we worship and to You do we begfor assistance

(g) ih-di-nasw swi-raa-twal mus-ta-qiimDo guide us along the right path

(h) swi-raa-twal la-dzii-na an-‘am-ta ‘a-lai-himThe path of those whom You have bestowed

favoursghai-ril magh-dhuu-bi ‘a-lai-himNot of those upon whom wrath is brought

downwa-ladh-dhaal-liinAnd not of those who goo astrayaa-miinDo accept our do’a, O Allah

(Read any of the surah if you can)

al-laa-hu ak-bar

3. sub-Haa-na rab-bi-yal ‘a-zhii-mi wa bi-Ham-dih(3 times)

Glory be to Allah, our Nourisher,the most Esteemed and praise be to Him

4. sa-mi-‘al-laa-hu li-man Ha-midahAllah hears those who praise Himrab-ba-naa la-kal HamduTo You be all praises, O our Nourisher

al-laa-hu ak-bar

5. sub-Haa-na rab-bi-yal a’-laawa bi-Ham-dih (3 times)Glory be to Allah, the most High and praise toHim

124


al-laa-hu ak-bar

6. rab-bigh fir-lii war-Ham-nii wa’fu-‘an-niiO my Nourisher, do forgive me for my sinsand have mercy on me and pardon me

al-laa-hu ak-bar

7. sub-Haa-na rab-bi-yal a’-laa wa bi-Ham dih (3times)Glory be to Allah, the most High and praise be toHim

al-laa-hu ak-bar

8. (a) bis-mil-laa-hir raH-man-nir ra-Him(b) al-Ham-du lil-laa-hi rab-bil ‘aa-la-miin(c) ar-raH-maa-nir ra-Hiim(d) maa-li-ki yau mid-diin(e) iy-yaa-ka na’-bu-du wa iy-yaa-ka nas-ta-‘iin(f) ih-di-nasw swi-raa-twal mus-ta-qiim(g) swi-raa-twal la-dzii-na an-‘am-ta ‘a-lai-him

ghai-ril magh-dhuu-bi ‘a-lai-him wa ladh-dhaal-liinaa-miin


al-laa-hu ak-bar



al-laa-hu akbar

125


11. sub-Haa-na rab-bi-yal a’-laawa bi-Ham dih (3 times)

al-laa-hu ak-bar

12. rab-bigh fir-lii war-Ham-nii wa’-fu-‘an-nii

al-laa-hu ak-bar

13. sub-Haa-na rab-bi-yal a’-laawa bi-Ham-dih (3 times)

al-laa-hu ak-bar

14. (a) at-ta-Hii-yaa-tul mu-baa-ra-kaa-tuswAll respects that are blessedswa-la-waa-tutw twai-yi-baa-tu lii-laahAnd all prayers that are good are due toAllah

(b)as-sa-laa-mu ‘a-lai-ka ai-yu-han-na-bii-yuPeace be upon you, O Prophetwa raH-ma-tul-laa-hi wa ba-ra-kaa-tuhAnd the mercy and blessings of Allah

(c) as-saa-laa-mu ‘a-lai-na wa ‘a-laaPeace be upon us and upon‘I-baa-dil-laa-hisw-swaa-li-Hiinthe righteous servants of Allah

126


(d)ash-ha-du al-laa i-laa-ha il-lal-laahI bear witness that there is no god exceptAllahwa ash-ha du an-na mu-Ham-ma-darra-suu-lul-laahAnd I bear witness that Muhammad is themessenger of Allah

(e) al-laa-hum-ma swal-li ‘a-ala mu-Ham-madO Allah, do shower Your grace uponMuhammad

(End of second raka’at of maghrib prayer)

al-laa-hu ak-bar



(Recite any surah, if you can)

al-laa-hu ak-bar

16. sub-Haa-na rab-bi-yal ‘a-zhii-miwa bi-Ham-dih (3 times)


127


al-laa-hu ak-bar


al-laa-hu ak-bar



al-laa-hu ak-bar



al-laa-hu ak-bar


128



al-laa-hu akbar


al-laa-hu ak-bar



al-laa-hu ak-bar

27. (a) at-ta-Hii-yaa-tul mu-baa-ra-kaa tuswswa-la-waa-tutw twai-yi-baa-tu lil-laah

(b) as-sa-laa-mu ‘a-lai-ka ai-yu-han-na-bii-yuwa raH-ma-tul-laa-hi wa ba-ra-kaa-tuh

(c) as-sa-laa-mu ‘a-lai-nawa ‘a-laa ‘i-baa-dil-laa-hisw-swaa-li-Hin

(d) ash-ha-du al-laa i-laa-ha il-lal-laahwa ash-ha-du an-na mu-Ham-ma-darra-suu-lul-laah

(e) al-laa-hum-ma swal-li ‘a-laa mu-Ham-mad

(f) wa ‘a-laa aa-li mu-Ham-mad

28. as-sa-laa-mu ‘a-lai-kumwa raH-ma-tul-laah

(To be recited twice, facing right then left)

(End of the four ra'ka'at prayer)

129


PRACTICE AND MEMORISE A QURANIC SURAH(Suratul-Naas (Chapter on Mankind: 114)

bis-mil-laa-hir raH-maa-nir ra-HiimIn the name of Allah, the most Compasssionate,

the most Merciful

(i) qul a-' uu-dzu bi-rab-bin-naasSay : I take refuge in the Nourisher of mankind

(ii) ma-li-kin-naasThe King of mankind

(iii) i-laa-hin-naasThe God of mankind

(iv) min shar-ril was-waa-sil khan-naasFrom the mischief of the whisper of evil,

who withdraws after whisper

(v) al-la-dzii yu-was-wi-su-fii swu-duu-rin-naasWho whispers from the hearts of mankind

(vi) mi-nal jin-na-ti wan-naasfrom among jinn and mankind

130


“Do’a Iftitah” (Opening suppliction) after theTakbiratul-Ihram (i.e. first Takbir)

There are several “Iftitah” that can be recited from several reportedA hadith of the Prophet Muhammad [pbuh]. For new Muslim, wesuggest either one of the following:

Al-laa hu akbar kabii-raa, wal-Hamdulil-laa-hi katsii-raa. Wa-sub-Haa-nal-laahi bukrataw-wa aswii-laaAllah is the greatest, much praise be to Allah and glory be to Himmorning and evening

[Hadith reported by Muslim from Ibn ‘Umar]

Or another “Iftitah”:

Waj-jah-tu waj-hiya lil-ladzii fa-twa-ras-samaa waa-ti wal ardha,Hanii-fam-muslimaw-wa-maa ana minal mush-ri-kiinInna swalaatii wa-nusu-kii wamaH-yaa-ya wa mamaa-tii lil-laa-hi rab-bil ‘aa-lamiinLaa sharii-kalahuu wa-bi-dzaa-lika ‘umirtu wa ana minal muslimin

I turn my face onwards Him Who created the heavens and the earth,being true and upright as one who submit [to the Will of Allah]; andI am not of those who ascribe partners [to Allah]. Verily my worship,my devotion, my life and my death are for Allah, Lord of the Universe.There is no partner unto Him and so have I been commandedand Iam among those who submit to Him [in Islam].

[Hadith reported by Muslim from ‘Ali ibn Abi Talib]

Or Another:

Al-laa hum-ma ba-‘id bai-ni wa-bai-na kha-twaa-yaa ya ka-maabaa’-adta bai-nal mash-riqi wal magh-rib. Al-laa hum-ma naq-qiniiminal kha-twaa-yaa ya ka-maa yu-naq-qath-thau-bal ab-yadwu minad-danas.a-laa hum-magh-sil-nii minal kha-twaa-yaa ya bil maa-I wath-thal-jiwal ba-rad

O Allah! Separate me from my wrongdoings as You separate the Eastfrom the West. O Allah! Purify from me my wrong as a clean whitecloth free from stain. O Allah! Wash away my sins (as You would)with water, snow and dew.

[Hadith reported by Bukhary & Muslim from Abu Hurayrah]

131


FULL "DO'A QUNUT" FOR SWUBUH SWALAAH

Allaa-hum-mahdini, fii-man hadait. Wa-‘aafi-nii fii-man ‘aa-fait.Watawal-lanii fii-man tawal-lait. Wabaa-rik-lii fii-maa a’twait. Wa-qinii shar-ramaa qadhait. Fa-innaka taq-dwi walaa yuq-dwaa ‘alaik.Wa in-nahu laa ya-dzil-luman waa-lait. Wa-laa ya-‘iz-zuman ‘aa-dait. Tabaa-rak-ta rab-banaa wa-ta-‘aa-lait. Fa-lakal-Hamdu ‘alaamaa-qa-dwait. Was-tagh-firuka, wa-atuu-bu-ilaik. Wa-swal-lal-laahu‘ala say-yidinaa muHammadin-nin Nabiy-yil um-mii wa’alaa aa-lihiwa-swaH-bihi wa-sal-lam.

O Allah, make me amongst those whom You have guided. Make meamongst those You have made healthy. Let me be amongst those Youhave befriended. Bless that which You have granted me. And protectme from the evil that exists by Your decree. For You alone can passjudgement and none can pass judgement upon You. Surely whosoeverYou befriend, is never be honoured. O Lord! You are the most exalted,the most High and to You all praises are due for all that You havedecreed. I beseech Your forgiveness and I repent for my sins. May theGrace of Allah be upon our leader Muhammad, the unlettered Prophetand upon his family and his companions and upon them all the Peace.

132


Full recitation between the two sujud (prostrations)

rab-bigh fir-lii war-Ham-nii waj-bur-nii war-fa’-niiO Nourisher, pardon me my sins and be merciful to me and make

me sufficient and raise me in rank

war-zuq-nii wah-di-nii wa ‘aa-fi-nii wa’-fu-‘an-niiand give me provisions and guide me and give me good health and

forgive me for my sins

Short invocations/recitations after Obligatory Swalah

astagh-firul-laa-hal ‘azeem (3 times)I beseech the forgiveness of Allah, the Most Esteem.

laa-ilaa-ha il-lal-laa-hu-waH-dahuu laa-sharii-kalahlahul-mulku walahul-Hamd, YuH-yii wayumii-tu

wahuwa ‘alaa kul-lishai-‘inqadiir (3 times)There is no god except Allah, the Absolute One without any

partner. To Him (belongs) is the Soverignity and to Him belongsall praises. He gives life and He causes death, and He has power

over all things.

sub-Haa-nal-laah (33 times)Glory be to Allah

Al-Hamdu-lil-laah (33 times)All praises be to Allah

Al-laa-hu ak-bar (33 times)Allah is the Greatest

133


APPENDIX IV

In the Name of Allah, Most Gracious Most Merciful.

FARDHU ‘AIN FARDHU KIFAAYAH(Personal & Community Obligations)

by: Ustaz Zhulkeflee Hj Ismail (PERGAS)

As Muslims, there are two types of obligations that Islamemphasizes upon its followers. These are termed Fardhu ‘Ain(personal obligation upon every individual Muslim) and FardhuKifaa-yah (community obligation). The following explanationis important for Muslims to note.

Personal obligation is based on personal needs

“To seek knowledge is (a personal obligation) uponevery Muslim.”

(Al-Hadith)

Man is a being capable of reasoning. We seem to be able toknow why things around were created, their purpose andusefulness etc. Yet we should seek to know our own being “Whatis the meaning of this life?” “Why have I been created?” “Whatis my purpose?” ”How do I fulfill this purpose?” “Where will I goto?” ”What will become of me?” and many more questions suchas these, require answers. People may be able to ignore thesebut being a human being, these questions are basic andfundamental in every one of us. For us Muslims, these questionsare already answered in Islam (in the six articles of Faith -arkaanul-Iiman). Thus our life requires that these be manifested

134


in our deeds i.e. to become people who submit and obey thewill of Allah (Muslims) beginning with the five principles(arkaanul Islam) - sort of a personal program to develop us intobecoming truly Muslims. Yet, with only these two aspects it isnot enough without instilling in us righteousness, best conduct(ihsan). Thus the most basic education for every individualMuslim begins with these three aspects.

These three aspects must be continuously developed by furthereducation, which can be summarized in the following chart:

IIMAN (Faith/Conviction)

AQIIDAH (Theology)

Purpose: Development of certainty / awareness of TruthWhat is involved?

‘Aql (reasoning) and Fitrah (natural instincts & finerinnate perceptions)What is the effect?

Firm conviction, strong principles, committed to theconcept of Oneness of God and His Justice as well as

knows the purpose, role and destiny of Man.

OTHER RELEVANT KNOWLEDGEBiology, Botany, chemistry, Physical sciences,

Astronomy, Geology, History, Anthropology, Marine &Space, Language, Logic, Philosophy etc.

135


'AMAL (Practices)

‘ILM-FIQH (Practical laws)

Purpose: Development of correct practices in lifeWhat is involved?

Knowing the way or the law / capability to implementWhat is the effect?

Enjoin to all that is good and forbidding evil and wrong; advocatingfulfillment of

TRUST (Amanah) to establish brotherhood of Man

OTHER RELEVANT KNOWLEDGEAll applied sciences and skills that can assist in fulfillment of

establishing order, peace, harmony, prosperity etc. on this earth

IHSAN (Righteous conduct)

‘ILM AKHLAQ / TASAWWUF (Science of human disposition)

Purpose: Development of Righteous personalityWhat is involved? Reforming the Self

Best behaviors in relationship with Allah, within ourselves andwith others.

What is the effect?Personality traits founded on Love of Allah, love for the Prophet

and his family and companions;

Striving to adorn our lives with the Noble traits of ProphetMuhammad [pbuh]

OTHER RELEVANT KNOWLEDGEThis aspect of development requires practical behavior - aspect of

being and becoming.Perhaps subjects which are almost similar: Psychology, behavioral

science etc.

136


From personal need to the needs of those under our care (family)

“O you who have attained to faith! Save yourselvesand your family (from) the fire (of Hell in thehereafter) whose fuel is human beings and stones;(lording) over it are angels stern and severe, whodo not disobey Allah in whatever He hascommanded them, but (always) do what they arebidden to do.”

(Qur’an: Tahrim: 66: 6)

The urge for the nurturing of new offspring is always present innature of living things. The concern for ensuring well beingtherefore motivates the parents to give adequate training andguidance for their children. To share the same values and idealsthrough education therefore is the responsibility of the parents.The Prophet [pbuh] said: “Everyone is born in a state of pureinnocence (fitrah). It is the parent who makes him a Judaicor a Christian or a pagan.” (Al-Hadith). Although, you maydelegate the task by employing a teacher, yet, your responsibilityas the parent (for which you will be accountable to Allah)cannot be delegated.

Islamic view on education is much wider and encompassing. Itsobjective is not merely utilitarian based on economicconsiderations, but rather its emphasis is in developing eachhuman beings potential to the fullest As Muslims, our concerndoes not end here in this life but must transcend into the life ofthe Hereafter. Our own development is always a constant processof striving in the way of Islam through 3 major areas viz. Iiman(Faith) ‘Amal (Practice) and Righteous conduct (Ihsan) - furtherdeveloped with subjects on Aqidah, Fiqh and Akhlaq/Tasawwuf.And this is a lifelong process. But all this is possible only bycontinuously acquiring knowledge (education) throughout ourlives. Thus the Prophet [pbuh] said:.

137


“Seek (thou) knowledge from the cradle to thegrave.”

(Al-Hadith)

Muslim belongs to the community - as such share commonresponsibility

A Muslim belongs to the community of Muslims. As a memberhe/she is accorded rights as well as shares a commonresponsibility. Not everyone has to fulfill them but the term“Kifaa-ya” (which is derived from the term “kafaa” meaningsufficient) implies that it must be adequately fulfilled. Generallythese obligations constitutes what the community needs e.g.preservation of Islamic values and perpetuation of its teachings,security and welfare of its members, their development andgrowth, physical and spiritual well-being of every members,eradication of social evil, upliftment of the community’s statusand integrity, brotherhood and unity etc. If these obligationsare not performed (adequately) every Muslim would be deemedto have sinned. Therefore, as Muslims, we should not stand aloofand be indifferent to the problems of our community. TheProphet [pbuh] said: “Anyone who is not concerned for thisUmmah (Muslim community), is not from among us.” (Al-Hadith). Those who strive in fulfilling them are indeedperforming a great and noble task. If we can’t be the ones doingit, we are to be supportive and help those who are undertakingthem for all of us. Collectively, the principles alluded to in thefollowing verses may sum up some of the aspects of “FardhuKifaaayah”:

“O you who have attained to faith! Be consciousof Allah with all the consciousness that is due toHim, and do not allow death to overtake you unlessyou have surrendered yourselves to Him (in Islam).And hold fast, all together, unto the bond withAllah, and do not draw apart from one another.

138


And remember the blessings which Allah hasbestowed upon you: how, when, you were enemies,He brought your hearts together, so that throughHis blessing you became brethren: and [how,when] you were on the brink of a fiery abyss, Hesaved you from it. In this way Allah makes clearHis messages unto you, so that you might findguidance, and that there might grow out of you acommunity [of people] who invite unto all that isgood, and enjoin the doing of what is right andforbid the doing of what is wrong; it is they, theywho shall attain to a happy state!”

(Q: Surah aali-’Imran: 3: 102-104)

“... it is not desirable that all of the believers takethe field (in time of war). From within every groupin their midst, some shall devote themselves(instead) to acquiring a deeper knowledge of theFaith, and (thus be able to) teach their home-coming brethren, so that these (too) might guardthemselves against evil.”(Q: Surah at-Taubah: 9: 122)

Conclusion

It is hope that when every individual Muslim knows and carriesout their respective individual duties (Fardhu ‘ain), and whenthose shared community obligations (Fardhu Kifaaya) are notneglected - insyaAllah, our community will be blessed withsuccess, here in this world as well as in the Hereafter. Soespecially for adults who will one day establish a family, theabove are reminders which is crucial to ensure that our futuregenerations of Muslims will become a model generation, perhapsmuch better than the present. If we hope for a good harvest, the

139


task of planting and nurturing has to start now and continue tobe patiently carried out. May Allah bestow on us success ineverything - Aa-min!

“Consider the flight of time! Verily, man is boundto lose himself unless he be of those who attain tofaith, and do good works, and enjoin upon oneanother to truth, and enjoin upon one anotherpatience in adversity.”

(Qur’an: al-’Asr: 103: 1-3)

WALLAAHU A’LAM - WABIL-LAAHI-TAU-FIQ-WAL-HIDAA-YAHWAS-SALAAMU ‘ALAI-KUM WA-RAH-MATULLAAH

"beginners' manual on islam" (2) complete pages 1 139

Education