A LEVEL Family and religious studies : ISLAM NOTES

MODULE

ZIMSEC ADVANCED LEVEL FAMILY AND

RELIGIOUS STUDIES

MODULE :101 TENETS OF ISLAM

SIXTH FORM
T.P.
GOMBAKOMBA

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TPGombakomba

Contents
TENETS OF ISLAM

-Authority of the Quran

-Concept of Allah

-Five pillars of Islam

-Shariah Law

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AUTHORITY OF THE QURAN

What is Islam?

Etymological definition of Islam

--The Arabic word Islam is derived from the ancient Arabic term “Aslama” which means to
surrender or submit. The word (Islam) could also be traced to the verb Aslama which means “to
submit”, “to obey”, “to surrender”.

--It therefore means to submit or surrender oneself to the will of Allah or better still, absolute
submission and obedient to Allah’s will. When a warrior lays down his arms and surrenders, the
Arab says of him Aslama which means he submits.

--Apparently, the word Islam connotes the idea of submission which in the actual fact is not in
relation to war but rather its opposite. The Holy Qur’an Chapter 2 verse 112 explains: “Whoever
submits himself entirely to God and he is doer of good is a Muslim…”

-- Islam ,as a faith, means total and sincere surrender to Allah so that one can live in peace and
transquility.

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--What could be deduced from this Qur’anic verse is that the submission, which Islam conveys,
is a peaceful submission of man to Allah (the Creator) as well as to all other creatures including
the animals.

--In Arabic Islam is referred to as Deen “Way of life”.

Technical meaning: Islam means submission to the Oneness of Allah (God) .Zarabaozo,2007).
This simply means obeying Allah ,doing what Allah wants and abstaining from what He
prohibited.

Allah

--Is an Arabic word ,meaning “The One and Only True Deity”, the proper name of The One
who created heavens and the earth.

AUTHORITY OF THE QURAN

Etymological Definition

--The term Qur‟an is from the Arabic word qara a, that is he read‟.

--The word Quran means what is to be read or recitation. In other words, by its meaning the
book is meant to be read either individually or collectively from time to time.

--In the Qur’an, the word qara’a refers usually to Muhammad’s revelation, but occasionally to
the scriptures of other faiths (Q10:93; Q17:93)

--Qur’an, as a verbal noun therefore, means ‘reading’ or ’recitation’ or ‘act of moving the
tongue to speak’.

--Qur’an is primarily not only a book of religious and moral prescriptions but also encompasses
pieces of legislation.

-- It is understood, however, as a title of the revelation to prophet Muhammad (SAW) while

other Scriptures of other Prophets are called Suhuf, Injil Tawrat Zabur. (

Technical Definition: According to Al-Dumayri (1996 ,(2016) argued that the best definition for
the Quran is that which states ,” It is the word of Allah which was revealed on Prophet
Muhammad .

--It is inimitable in its words and recitation is an act of worship, and it is transmitted to us
through an established series of reliable transmitters.

--It should be remarked that al- Qur’an also contains certain meaning about itself which
presupposes that it has some other names aside the Qur’an. These names include:

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a)Kitab – the Book (2:2)

b)Furqan – the Separator, i.e. that which separates truth from falsehood, right from wrong.
(25:1)

c)Dhikr – the Reminder, i.e. that which reminds one of one’s duties to God and man. (15:9).

d)Huda – the Guidance, i.e. that which guides one to the right way, to the correct judgement.
(2:185).

e)Tanzil – the Revelation, i.e. the messages that came by revelation. (26:192).

f)Hukm – the Judgment, i.e. that which provides directions to judgment. (10:1).

g)Hikmah – the Divine words of wisdom. (65:6).

h)Shifah – the Spiritual healer of man. (17:82)

i)Ma’uzat – the Complete exhortation. (10:57)

j)Nur – the Truth and light. (4:4).

REVELATION OF THE QURAN

Definition of Revelation

--Revelation is the communication link between Allah and His Prophets to mankind.

--It is regarded as a divine gift in Islam because it is not comparable to other human
communication.

-- It is only to those whom Allah wishes.

--The Quran is one of such revelations and the medium was Prophet Muhammad

--Since man cannot see Allah with the naked eyes, the only means by which man can understand
the dos and don‟ts of the Creator is through the revelation sent to His Messengers

PURPOSE OF REVELATION

--Revelation therefore, is that guidance from Allah to man.

--It is a code of life which Allah passed through His Prophets to warn, to admonish, to narrate,
and to explain various issues of life.

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-- Man, therefore, depends on the revelation from the Almighty so that he can continue to
establish spiritual contact with Him.

TYPES OF REVELATION

--Basically, there are three (3) kinds of revelation known in Islam.

--These are:

-- a)Wahy: Divine Inspiration- Wahy is from the Arabic word Waha and it occurs many times
in the Qur‟an, each of them indicating the main ideal of inspiration, direction, or guiding
someone. -

--b) Kashf: Behind the veil Revelation through Kashf are the direct communication between
Allah and the messenger but under the cover of veil./ for example.

--Similarly, the Quran spoke of speech hiding away as in Qur‟an 27: 8 thus: “But when he
came to the fire, a voice was heard” blessed are those in the fire and those around, and
glory to Allah the Lord of the worlds. O Moses, verily, I am Allah the Exalted in might and
the wise”. In the case of Kashf, the messenger hears the voice of the Almighty God, although
he may not see him physically.

--c) Angelic: Angel Jibril (Archangel).

--The angelic kind of revelation is the delivery of revelation by the archangel Jibril. In this form,
the angel may disguise in the form of a human being or appear to the Prophet in its angelic
nature.

--Since only the Prophet sees him, the people around may not know the exact situation
except the Prophet informs them

--The Qur‟an confirms the above three modes thus: “It is not fitting for a man that God
should speak to him except by inspiration, or from behind a veil, or by sending a messenger
to reveal with God‟s permission what God wills for He is Most High, Most Wise” (Q
42:51)

The First Revelation

--The revelation of the Qur‟an began in the holy month of Ramadan, specifically, on the
night of Laylatu‟l-Qadir. This is, according to Qur‟an chapter 2:185 and 97:1.

--The revelation of the entire book which was piece by piece took a period of twenty three years.

-- It was revealed in Arabic language which is the mother tongue of Prophet Muhammad (pbuh).

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--Before his call to Prophethood, Muhammad used to go to a place outside the city of Makkah
known as Hira. He would stay at this cave to meditate, contemplate and ruminate about the
world and the phenomena around him. He would stay there for a number of days. One day, while
Muhammad was asleep in the cave on the mount Hira, an angel approached him. The angel said
to Muhammad “Read”. Muhammad answered in surprise “What shall I read”. The angel
repeated again “Read” and the Prophet again complained that he does not know how to read.

--For the third time, the angel repeated,

“Read in the name of your Lord, the creator; who created man from a clot of blood. Read!
For your Lord is most gracious. He taught man by the pen that which he does not know”
(Q. 96:1-5).

--Muhammad recited these verses repeating them after the angel who later withdrew after they
were permanently stored in his memory. This was the beginning of revelation of the Quran.

--After this encounter, the Prophet rushed home straight to his room terribly frightened. He asked
his wife Khadijah to cover him with cloth. Khadijah, having provided the cover asked what
really happened to the Prophet. He narrated his experience and Khadijah too was frightened. She
later sought the elderly advice of her relation known as Waraqah b. Nawfal to please assist her
husband and if possible explain the situation.

--The Prophet later got the command from Allah to go out and preach the message as contained
in the Qur‟an 74:1-4 (Surat Al Mudathir):

“O thou wrapped up (in a mantle). Arise and deliver thy warning. And thy Lord do
though magnify. And thy garments keep free from stain…”

--The first revelation is also known as the Medina Suwar. The Makkan Suwar

--The Makkan Suwar refer to revelation of the Quran that occurred while Muhammad (pbuh)
was in Makkah.

--These were the early days of Islam when the Prophet after being called to Prophethood began
his mission of Islam.

--The Makkan phase of the revelation lasted about 13 years, from the first revelation up to the
period of Hijra of Muhammad (pbuh) from Makkah to Madinah.

--During this period, Muhammad (pbuh) was occupied mainly with invitation of people (the
Makkah pagans) to Islam.

--These were the people whose life and times were characterized by idol worshipping, moral
decadence and low moral standards.

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--Also, the Prophet (pbuh) during this period of revelation was playing the role of an announcer
of his creator; announcing the directives of his creator; Allah, of a new faith that centres on the
worship of the creator and not the created and also to warn them, of consequences of their refusal
to heed the call.

-- So, we can say that the period of revelation in Makkah marked the beginning of Islam as a
monotheistic religion.

The characteristics of the Meccan Surahs( suwars)

--Qadhi (1999) and other scholars indicated that the Meccan Surahs had the following
characteristics:

1. Invitation to the sincere worship of one true God (Tawheed), and rejecting the worship of idols
and false deities.

2. Discussion of issues of creed relating to believing in prophets, angels, the divine scriptures
which God

revealed in the past, the day of Judgement, reward and punishment, Heaven and Hell.

3. Stories of the previous prophets and the problems they encountered in their mission, and the
obstacles the believers of the past encountered, and the punishments the Madinite that were
meted out to them by the disbelievers.

4. The Meccan Surahs consisted of short verses and the chapters are shorter than Surahs.

The Prophet’s Visit to the Cave of Hira

One Arabian custom for the pious and thoughtful devotees even before the Prophethood was to
seek an empty place far away from their people where they would concentrate and reflect. Such a
reclusive life was meant to increase their level of seriousness, wisdom and ethical goodness
through meditation. Muhammad as a middle-aged man used to go to a cave known as Hira,
outskirt of Makkah. During this period, his soul was fully convinced of the vision of truth he had
been looking for.

At this cave, Muhammad used to meditate, contemplate and ruminate about the world and the
phenomena around him. He would stay there ffor some days, Khadijah, his wife, would provide
for him while going in the morning and in case he decides to stay for more than a night, she will
go there to replace his provisions. Such was the life of Muhammad before his call to
Prophethood.

This continued for six months. Unknown to Muhammad and Khadijah, God was preparing him
by means of all these spiritual exercise for a truly great day which according to Husain Haykal
was the day of great news, the day of the first revelation.

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The Appearance of Angel Jibril.

According to Haykal, one day while Muhammad was asleep in the Cave Hira, an angel appeared
to him with a sheet in his hand. The angel said to him “Read” Muhammad answered in surprise
“What shall I read?” for the second time, the angel again commanded him “Read”, and
Muhammad again responded with the plea “What shall I read?” For the third time,
Muhammad was seized by the angel and he commanded “Read in the name of your Lord,
the creator, who created man from clot of blood. Read! Your Lord is Gracious. He who taught
man by the pen that which he knows not”. This was the first revelation of the Qur‟an and the
beginning of his call to Prophethood. Muhammad recited these verses, repeating them after the
angel who later withdrew from his sight. After this encounter, the Prophet terribly frightened
rushed home straight to his room. He asked his wife, Khadijah to cover him with cloth!
Khadijah, having provided the “cover”, asked what really happened to the Prophet. He narrated
his experience and Khadijah too was frightened. She later sought the elderly advice of her
relation known as Waraqah b. Naufal to assist her husband and explain the situation. Waraqah
explained the situation to Muhammad that the great spirit that appeared to Moses has appeared to
him. That he will be denied and will be hurt by his people. He said Muhammad will be abused
and pursued.

The Effects of the Angelic Encounter

Muhammad had never seen an angel before, so he was frightened by its appearance to him in
the cave. He was alone, and never expected anybody to come there to command him on what he
knows not. The idolatry activities of the Makkans were not pleasing to Muhammad, and since he
was not ready to join them, he was using the cave as a safe place to preserve himself spiritually.
The first effect was that Muhammad got a command from Allah to begin preaching Islam. After
the encounter, the next verses were direct commands from Allah to the Prophet on what to do
and how to carry on with his mission. He got the divine instructions from Allah. After the
angelic encounter, and the soothing words from his wife, Khadijah, Muhammad became
reassured that indeed his Lord has commissioned him for a task. Exhausted, he fell asleep.
This deep sleep was to be followed by a spiritual life of utmost strength. He became re-dedicated
and fully prepared for a task not by force, but by argument yet more gentle, sound and more
convincing than many men has known. Another effect of the angelic encounter was that the
doubts in the mind of Muhammad became dissolved, and the darkness which had enveloped the
Quraish in their idol worship became exposed. He now got a divine light which illuminated the
way in front of him as he got prepared to confront his own people with the new message.

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The Importance of the First Revelation

--a)The first revelation of the Qur‟an to Muhammad was Suratul ‟Alaq Chapter 96 verses 1-5.

-- i) The first importance of the verses is that they show Allah as the Creator of man, and other
creatures.

--ii) they underscore the importance of knowledge to mankind. By this, science and its
importance to man is emphasized.

--iii)The first revelation shows that man can only know what is unknown to him by the
permission of Allah, and that all knowledge belongs to Him alone.

--iv) It also shows the importance of pen and its vital role in the dissemination of knowledge, and
that Allah is the grand teacher of man.

--v)The first revelation of the Qur‟an signifies the appointment of Muhammad as a

Prophet of Allah and that whatever Allah wants shall be done.

--Also that Allah is most Glorious who wants man to be out of darkness of Jahiliyyah into the
light of Islam..

The Second and Subsequent Revelations of the Qur’an

--After the first revelation there was a break in communication with the Prophet. This short
period is called Fatra.

--The second portion of the Qur‟an revealed to the Prophet was the beginning of chapter 74:1-5.

--The essence of this second revelation was to challenge the Prophet and prepare him for the big
task ahead. The Prophet was now being given direct instruction to go out and boldly deliver his
message.

--His heart had always been purified by Allah, but now all his outward appearance must be
dedicated to Allah.

--This second revelation was therefore aimed at preparing the Prophet both spiritually and
politically.

--Other early subsequent revelations were suratul Fatihah which was the third and followed by
Surah 111, Surah 81, Surah 187, Surah 92, Surah 99 etc.

-- The revelation continued talking about Paradise and Hell, the day and the night, the good and
evil deeds etc.

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--The last revelation according to many scholars was Q 2:281: “And fear the day when ye
shall be brought back to God then shall every soul be paid what it earned and none shall be
dealt with unjustly”.

--Some scholars however said it was Q 2:282 or 2:278.

-- It has also been suggested that all the three verses were revealed on one occasion.

Death of the Prophet Muhammad

-- The Prophet died nine nights after the last revelation. Other scholars held that the last
revelation was Q 5:4 “This day I have perfected your religion for you, completed my
favour upon you, and I have chosen for you Islam as a religion”

The Madinan Revelation

--The second revelation is also known as the Medina Suwar /Revelation.

--The Madinan revelation (Suwar) were those revealed to the Prophet Muhammad (pbuh) after
the Hijra. --This period lasted about ten years, from Hijra to the death of the Prophet (pbuh).

--The foundation of Islam was laid in Makkah which resulted in the formation of a Muslim
community (Ummah) in Madinah.

-- The Madinah Suwar were addressed to four groups of people unlike those of Makkah that
were specifically addressed to the Quraish and other tribes.

--The four were:

a) The Muhajirun, who migrated with the Prophet from Makkah to Madinah.

b) The Ansar, indigenes of Madinah who helped the Muhajirun.

c) The Munafiqun who are from Madinah and pretended to support the Muslims.

d) The Ahl al-Kitab, i.e. Jews and Christians with their respective scriptures.

-- Thus, the Madinah Suwar were received by more than one homogenous group unlike the
Makkans.

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The characteristics of the Madinite Suwars (surah)

The chapters which were revealed after Prophet

Muhammad‟s (peace be upon him) emigration to Medina consisted of the following:

1. A detailed discussion of the rituals and laws of worship pertaining to prayer, charity, fasting
and pilgrimage.

2. Laws regulating the individual, the family, and the society.

3. A discussion of the machinations of the hypocrites who were prevalent in Medina.

4. The Madinite Surahs were longer chapters, and they had verses which were longer than the
Meccan Surahs.

SUMMARY

--While the Makkan Surahs are comparatively small, generally deal with the basic tenets of
Islam and provide guidance to the individual soul, the Madinan Surahs are rich in laws relating
to civil, criminal, social and political problems of life. (Ahmad Hasan, 1968)

THE NATURE OF THE QURAN

- Muslims believe the Quran is the direct word of Allah.

 -It is divine, heavenly, and authentic & considered to be miracle.
 The Surah
 Surah (pl. Suwar) literally means „an enclosure‟, „a fence‟ or „an elevated plain‟. In
technical language, it is the passage of Qur‟anic test with specific beginning and end, that
is a chapter or part, set apart from the preceding and following text.
 In the Quran, there are 114 Chapters or Suwar
 -The first surah to be revealed was surah ‘alaq. This happened in the cave of hira on
the night of power (laylatul qadr) through the angel jibrail (a.s).
 The chapters of the Qur‟an are of varying lengths. The longest contains 286 verses. The
shortest chapter contains only three verses. It should be noted that all Suwar with the
exception of Surah 9 begins with the word Bismillahir Rahmanir Raheem, which means
“In the name of Allah, The Beneficent, The Merciful”. However, Surah 27:30, the
Bismillahi missing in Surah Tawbah is found thus:

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  It is from Solomon, and is (as follows) “In the name of Allah, The Gracious, The
Merciful”.
 The entire quran was revealed over a period of 23 years.
 The prophet Muhammad (s.a.w) would dictate the verses to his scribes & tell them where
to write each verse & where to place them.
 Many of the companions also memorised the quran.
 The quran is split into 114 surahs(chapters), 30 ajza (parts). Each surah
has ayat (verses).
 All the 114 Suwar in the Quran have names which serve as a title or heading. The names
are often derived from an important or distinguishing word in the text itself such as al-
Anfāl (8), al-Baqara (2).
 In some cases, some suwar are named after the first few alphabets with which the surah
begins such as Ta-ha (20), al-Furqan (25), Ya-sin (36).
 The Opening Chapter (Surat’ul-Fatihah) and Chapter of Mankind (Surat’ul-Nas) as the
last Chapter of the Qur’an at least in the standardized Uthmanic edition
 All chapters begin with bismillah except surah taubah.

The ayah

 Ayah (pl. ayat) means „sign‟, but in technical language it refers to the shortest division
of the Qur‟an, i.e. a phrase or a sentence.
 --Since the revelation of the Qur‟an is a guidance to mankind, it is therefore not
surprising that its smallest divisions are called ‘signs’. The term verse is only used by
English translators; it may not be the most appropriate since Quran is not poetry.
 An ayah of the Quran may carry more than one meaning, while some need to be read
along with the next in a surah.
 Some ayat are self-explanatory while some are allegorical.
 It should be noted that many of the verses (ayat) in the Qur’an laid down rules of law
with reference to cases which actually arose.
 Invariably, the Divine Scripture can be classified into three: namely: injunctions dealing
with faith (aqacid), injunctions dealing with morals in the society (Adab), and
injunctions dealing with penalties (cUqubat).

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  The legal injunctions (Ayat al-Ahkam) in the Book (Qur’an) were mostly derived from
questions posed to the Prophet by his companions (Sahabah).
 It means that whenever any issue was ambiguous to them, they used to clarify it with the
Prophet (S.A.W
 The proper understanding of these depends on the knowledge of individual who engages
on the study of the Quran.
 Both the order of the ayat within each surah and the arrangement of the surah were finally
determined by the Prophet (pbuh) under guidance from the Angel Jibril in the year of his
death, when the Angel came to him twice to revise the text with him.

Juz’u

Juz’u (pl. ajza’a) literally means part or portion.

--The Qur‟an is divided into 30 portions of appropriately equal length for easy recitation during
the thirty nights of Ramadan.

--The learning of the Quran in view of its technical nature normally takes some time.

-- Pupils learning the book often spend months and even years before graduation.

--One easy way of ensuring that a pupil completes the learning in good time is to divide the
entire period along the Juzu.

--By this, a child will move from one Juzu to another.

--Some ceremonies are held for such completion in the past by local Mallams (Teachers of
Quranic Schools).

--The Ayat al-Ahkam form the code of conduct for every Muslim from birth to death while the
compliance will bring eternal peace to his door steps.

-- Hence, the verses could be grouped into four categories:

1. Ahkam al-Mujimal – Concise or Resume injunctions:

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--These are the precise commandments contained in the Qur’an, of which comprehensive rule
regarding them are not given by the Qur’an but the Sunnah.

-- Such injunctions include: purification (Taharah), Salat (Prayers) fasting (Sawm), alm-giving
(Zakat) and Hajj (pilgrimage).

2. Ahkam al-Mujmal wal-Mafsil – The concise-cum detailed injunctions:

--These are legal injunctions that are contained in verses some of which mentioned the
commandments in brief but others mentioned them in detail and further leave them to the Hadith
and Sunnah.

--Examples of this include: war, peace, Jihad, Prisoners of war (POW), Booty and Relations with
non-Muslims.

3. Ahkam al-Mafsil – The detailed injunctions:

--These are verses of the Qur’an which give complete details of the commandments. For
instance, all the Hadd punishments, unintentional homicide, murder, theft, robbery (Hurabah)
Zina (fornication), etc.

4. Injunctions relating to the fundamental principles of guidance: The Holy Qur’an also
mentioned certain fundamental principles for the guidance of Muslims.

-- But these principles have no clearcut definitions either in the Qur’an or the Sunnah except
basic norms.

--They are to be provided through the due process of Ijtihad (arriving at one’s own judgment).

It is no gainsaying that the Holy Qur’an is the only Monotheistic Scripture that was recorded and
preserved word for word as it was revealed.

--In other words, no change, and neither omission nor addition has ever crept into it since it was
received by Prophet Muhammad (peace be upon him).

Hizb

--This is a further division of Juz’u.

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There are sixty sub-divisions of the Quran also for easy recitation and memorization.

Each hizb is further subdivided into quarters indicated as follows:

a. First quarter hizb (Rub’ul hizb)

b. Half of hizb (Nisful hizb)

c. Third quarter hizb (Thalathatu arba„aul hizb)

--This sub-division of the Quran also helps pupils, learning the Quran by engaging them to
complete the hizb within a period of time after which they would complete recitation of a Juzu.

--To such learners, they cannot move to another hizb unless they have mastered the reading of
the previous ones.

--In the thematic structure of the Quran, some hizbs follow a set pattern of theme while others
may not. These themes are usually followed by commentators of the Quran (Mufassirun).

--Both the hizb and juzu provide an easy coverage of the Quran within a stipulated time frame.

--It was compiled into book form during the time of abu bakr (r.a) after a number of huffaz were
martyred.

--This responsibility was given to zaid ibn thabit (r.a).

--The copy was kept with hafsa (r.a), the daughter of umar (r.a).

--During the time of uthman (r.a), differences arose in its recitation. He asked for 7 copies to be
made in the dialect of the quraish from the original that was kept with hafsa (r.a), & had them
distributed in different regions. All other copies were to be disregarded.

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The importance of the Holy Quran.

--The importance of the Holy Qur’an cannot be over-emphasized, for it means everything to the
Muslims while the non-Muslims too derive some philosophies from it.

--In fact, its uniqueness and values are encompassing, for they are not limited to the religious and
legal needs but extended to the historical, administrative and literary needs. Thus, the importance
is inexhausive.

(i) The Qur’an is the main source of all religious ideals of Islam.

-- In it, we find the teachings about God which portrays Him to be fundamentally one in His
essence, works and attributes.

In other words, the idea of sonship or fatherhood is rejected.

--(ii) The Qur’an has various legislations in Islam; such as the legislation which relates to
prayer (Salat) vis a vis: its times and value, the legislations which relates to charity (Zakat) i.e.
its distribution and collection, the legislations which relates to fasting (Sawm) and pilgrimage
(Hajj) i.e. when and how to perform them, the legislation which relates to drinking and food –
what are forbidden and what are lawful to eat and drink: that which relates to marriage and usury
– that they are forbidden, that which relates to gambling and usury – that they are forbidden.

--The Qur’an also gives a detailed legislation in respect of inheritance, detailed information that
no scripture, not even a secular constitution, has ever given.

-- In a few words, the Qur’an contains Gods legislations for the Muslim Community.

(iii) The Qur’an is full of administrative guides from which Muslims of early and later
generations derive the various administrative set up which arose consequent upon the expansion
of the Muslim empire.

(iv) The Glorious Qur’an is a unique book that regulates both the private and public life of a
Muslim (v) There are other considerations which entitle the Holy Qur’an to a place of eminence
and to which no other book can aspire. It throws a flood of light on all the fundamentals of
religion, the existence and unity of God, the reward of good and evil, the life after death,
Paradise and Hell etc

(vi) The timeless and continuous relevance of the book has no parallel amongst all literatures in
human history in spite of being unedited divine material since the time of fist revelation.

--Maulana Muhammad Ali corroboratively writes: “For what book is there in the whole
history of the human race that has not only through thirteen long centuries remained
admittedly the standard of the language in which it is written, but has also originated a
worldwide literature”

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(vii) The book offers social justice through its legislations and makes equality of mankind
(genuine brotherhood) a philosophy and watch-word.

(viii) Finally, the uniqueness of Qur’an lies in the fact that it leaves nothing unmentioned, hence,
a great asset for all emerging issues, be it social, political, economical, mundane and spiritual

Respect for the quran

 Muslims show respect for the quran by performing wudhu before touching it.
 Keeping it on a high place.
 Trying to follow & practice upon what it says.
 Reading it every day.
 Avoid eating & drinking whilst reading.
 Handle it with respect.

THE SUNNAH

Linguistically, Lane (1984 A.D) defined the Sunnah as “a way, course, rule or manner of
acting, or conduct of life or the like.”

Zarabozo indicated that the technical definition of Sunnah as provided by the scholars of
hadeeth (the Prophetic tradition) is: “what has been passed down from the Prophet (peace be
upon him) of his statements, actions, tacit approvals, manners, physical characteristics, or
biography.”

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Sunnah, according to Ibn Durayd in his Jamharah implies “to fashion a thing or produce it as a
model.

-- It is derived, from the perfect verb sannah which means “setting or fashioning a mode of
conduct as an example for others to follow”

--It is also applied to behaviour which is considered a model (Fazlur-Rahman; 1962)

--Sunnah, literally therefore, means ‘pathway’, ‘behaviour’, ‘practice’ ‘manner of acting’ or

‘conduct of life’ (Cowan ; 1960)

--The term according to Ahmad Hasan (1968) conveys “the normative practice or model
behaviour, whether good or bad, of a particular individual, sect or community”

--The word, Sunnah, predated Islam and referred to the way of life of the Arabs prior to the
advent of Islam.

--Indeed, the pre-Islamic law of Arabia was said to be embodied in a system of customary law,
comprising legal and moral principles known as the sunnah.

-- According to Kamali (1991), pre-Islamic Arabs used the word in reference to the ancient and
continuous practice of the community which they inherited from their ancestors and the pre-
Islamic tribes of Arabia had each their own sunnah which they considered as a basis of their
identity and pride .

--Labid b.Rabicah used the term in his famous Mucallaqah: “(He) comes from a tribe for
whom their ancestors have left a normative behaviour; every people has its Sunnah and its
originator.”

--It should be noted that Sunnah in the Shari‘ah connotes the normative practice set up by the
Prophet as a model, which so long as he was alive, was his unique privilege and /or the usage of
the early Muslims which was taken to represent the Sunnah of the Prophet.

--Therefore, Sunnah whether used in the sense of a people’s practice or an individual’s

behaviour, carries a normative element. Thus, it is this normativeness that distinguishes it from
Hadith.

--It should be noted that Sunnah in the Shari‘ah connotes the normative practice set up by the
Prophet as a model, which so long as he was alive, was his unique privilege and /or the usage of
the early Muslims which was taken to represent the Sunnah of the Prophet.

--Therefore, Sunnah whether used in the sense of a people’s practice or an individual’s

behaviour, carries a normative element.

--Thus, it is this normativeness that distinguishes it from Hadith.

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Classification of Sunnah in Islam

Sunnah is classified into three types, namely,

a)verbal(qawli),

b)action (ficli) and

c)tacitly approved(taqriri).

--The verbal Sunnah is the expressions of the Prophet on any subject e.g. his saying that
livestock is liable to zakah.

--The action Sunnah comprises his deeds as well as his directives such as the way he prayed,
administered zakah, observed fasting, performed hajj etc.

--The tacitly approved Sunnah consists of the acts and sayings of the companions which came to
the knowledge of the Prophet and of which he either kept mute or approved the action. For
example, the report of the two Companions who went on a journey and when they could not get
water to perform ablution before their prayers, used sand (Tayammum).

Later, when they found water, one repeated his salat while the other did not. When they returned,
they related their experience to the Prophet, who is reported to have approved both courses of
action.

The Place of Sunnah in Islam

--Sunna by meaning is the prophet tradition, how he implemented the Qur’anic injunctions.

-- It is the traditions of the Holy Prophet that was passed down through the companions of the
Holy Prophet from what they had witnessed from him.

-- The rest of the details in the Qur’an which contained only general principles and absolutely
necessary instructions were to be demonstrated and taught by the messenger of Allah.

--It is a supplement of the Qur’an as a source of guidance.

--It provides apostolic precepts and example covering the whole duty of man.

--The Prophet was not only the transmitter of the Qur’an but also interpreted and explained it.

--The importance of the Sunnah, therefore, lies in the fact that the Prophet implemented or
practicalised instructions, order and directives in the Qur’an.

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--The understanding which we would have found missing in Islam. For example, Qur’an only
says that “establish prayers and pay your poor-due” of course, it is not explicit on the way to
carry out this divine obligation.

--However, the Prophet rescued the ummah when he said “pray as you see me praying”, or
where he directs “take from me the mode of observing your Hajj rites”.

--Allah declares in the Qur’an “whatever the Prophet, brought should be taken and whatever
he forbids, should be shunned”.

THE HADITH

--Hadith literally means ‘a piece of news’, ‘a story or a report relating to a present or past
event’.

-- Technically, it means the narration of the words and deeds, and the tacit approval or
disapproval of the holy prophet Muhammad (SAW). (Qadr; 1963:139).

--Hadîth, is a saying conveyed to man either through hearing or through revelation,

--In the words of Doi (1984:44), hadith stands second to the Qur’an as the ‘hidden revelation’
(wahy khafi). Perhaps, it is this connection between the two terms that accounts for the strong
hold inherent in them.

--Ahmad Hasan has this to say: “The Qur’an and the Sunnah of the Prophet are related rather
than interwoven in such a way that they cannot be separated from each other. (p.50).

-- In the same vein, even though Hadith and Sunnah are identical, yet they still have some
distinctions between the two. For instance, while the Sunnah is the narration of the behaviour of
the prophet, the Hadith is the law deduced from this narration.

Transmission of Hadîth in the Prophet's Lifetime

-- The transmission of the practices and sayings of the Prophet from one person to another
became necessary during the Prophet's lifetime.

-- In fact, the Prophet himself used to give instructions with regard to the transmission of what he
taught. Thus, when a deputation of a certain tribe came to wait upon him in the early days of Al-
Medina, the Prophet concluded his instructions to them with the words “Remember this and
report it to those whom you have left behind”

-- Similar were his instruction in other cases “Go back to your people and teach them these
things.” ----There is another report according to which, on the occasion of a pilgrimage, the
Prophet, after enjoining on the Muslims the duty Al-Bukhari reports on “hadith” of holding

21
sacred each other’s life, property, and honour, added: “He who is present here should carry
this message to him who is absent”.

--Again there is adequate historical evidence that whenever a people embraced Islam, the
Prophet used to send to them one or more of his missionaries, who not only taught them the
Qu’ran but also explained to them how the injunctions of the Glorious Qu’ran were to be carried
out in practice.

--It is also in record that people came to the Prophet and demanded teachers who could teach
them the Qu’ran and the Sunnah, saying. “Send us men to teach us the Qu’ran and Sunnah.”

--The companions of the Prophet knew full well that the injunctions and practices were to be
followed, should no express direction be met with in the Qu’ran.

-- It is related that when Mu’az ibn Jabal on being appointed governor of Yemen by the
Prophet, was asked how he would judge cases, his reply was, “By the Book of God' again he
was asked “What he would do if he did not find a direction in the Book of God” he replied,
“By the Sunnah of the Prophet of God”.

--The Sunnah was, therefore, recognised in the lifetime of the Prophet as affording guidance in
religious matters.

RECORDING HADITH

--It is, however, a fact that the sayings of the Prophet were not generally written, and memory
was the chief means of their preservation.

--it is essential to trace the history of the recording of hadeeth. Recording of hadeeth started
during the lifetime of Prophet Muhammad (peace be upon him). Some of the Prophet‟s
companions like Abdullah ibn Amr recorded hadeeths during this era.

--Many other companions preserved hadeeths through memorization as was the case of Abu
Hurayrah who memorized thousands of hadeeths, and became the most prolific narrator of
hadeeths.

--Over time, it became imperative to expand the practice of preserving hadeeths through
recording especially considering that the memorizers of hadeeths were scattered over different
areas, and their deaths could lead to the loss of crucial religious knowledge.

The various stages of hadeeth compilation were summarized into ten stages by Kamali (2002).

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--The following saying of the Prophet will explain the position, which he intended to assign to
the oral law of hadîth or Sunnah: “I do not make a legal thing illegal, nor do I make an
illegal thing legal, but by Allâh.” [Sahih Al-Bukhari, Volume 4, Book 53, 342]

“Verily the best word is the word of God, and the best guidance of life is that delivered by
His Prophet Mohammad.” [Dictionary of Islam p. 369],

“I have left you two things and you will not stray as long as you hold them fast. The one is
the Book of God and the other the Law (Sunnah) of his Prophet. ” [Mishkat 1:120, Volume
1, p 173]

The “Six Correct” Hadîth Books

--There is some difference of opinion as to who first attempted to collect the traditions, and to
compile them in a book.

--Some scholars say “Abdul-Malik ibn Juraij of Makkah, who died in 150 A.H., whilst others
assert that the collection, which is still extant by the Imâm Mâlik ibn Anas, who died in 179
A.H., was the first collection.

--The work of the latter is still held in very great esteem, although it is not generally included
among the standard Six Sihaah books, i.e. the “six correct” books received unanimously by
Sunni Muslims.

-- In a previous passage of this work the names of these six books were given; once more they
are the collection of:

1) Al-Imâm Muhammad ibn Ismâ’il Al-Bukhâri, 256 A.H.

2) Al-Imâm Muslim ibn Al-Hâjjâj, 261 A.H.

3) Al-Imâm Abû-Dâwûd Solimân, 275 A.H.

4) Al-Imâm Muhammad ibn Isa Al-Tirmizi, 279 A.H.

5) Al-Imâm Ibn Mâja, abû-‘Abdullâh Muhammad, 283 A.H.

6) Al-Imâm An-Nasâ’i, Abû-‘Abdul-Rahmân, 303 A.H.

--Besides these, the collections of Imâm Al-Shâf’i [204 A.H.],

Ibn Idris, Imâm Ahmed ibn Hanbal [241 A.H.],and Imâm Mâlik ibn Anas [179 A.H.], are also
considered authentic by Sunni Muslims.

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PICTURE OF ISLAM THIRD HOLIEST PLACE THE DOOM OF THE ROCK IN
JERUSALEM

The concept of Allah

Objectives

--By the end of this chapter, the student should be able to:

 Explain the concept of Allah

 Identify the attributes of Allah

The meaning of the word Allah

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--Is an Arabic word ,meaning “The One and Only True Deity”, the proper name of The One
who created heavens and the earth.

--Allah is the personal name of the One True God. Nothing else can be called Allah. The term has no
plural or gender.
--This shows its exclusivity when compared to the word ‘god’ which can be made plural, i.e.‘gods’ or
feminine, i.e. ‘goddess’.
--Dr. Zakir Naik, a Muslim scholar of comparative religion pointed out that Muslims prefer to use the
name Allah because it cannot be adulterated and used to refer to other beings beside the Supreme Being.
--Therefore, whenever the term Allah is used it refers to one true God. The word Allah is central to Islam,
and it was mentioned 2724 times in the Quran. (Assyyid, 2014)
--It is interesting to note that Allah is the personal name of God in Aramaic, the language of Jesus .
--The word Allah is a reflection of the unique concept that Islam associates with God.
--To a Muslim, Allah is the Almighty, Creator and Sustainer of the universe, who is similar to none
and nothing is comparable to Him.
-- The Prophet Muhammad (pbuh) was asked by his contemporaries about Allah.
-- The answer came directly from God Himself in the form of a short chapter of the Qur’an that is
considered the essence of the Unity of God or the motto of monotheism.
“Say: He is Allah, the One; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten, and
there is none like unto Him.” [Al-Qur’an 112:1-4]
--It is enough to know that with the exception of one, each of the 114 chapters of the Qur’an begins with
the verse: “In the Name of Allah, Most Gracious, Most Merciful”.
-- In one of the sayings of Prophet Muhammad (p) we are told: “God is more loving and kinder than a
mother to her dear child.”
--Besides being Merciful, God is Just too. Hence evildoers and sinners must have their share of
punishment and the virtuous their rightful reward.
--Actually, God’s attribute of Mercy has full manifestation in His attribute of Justice.
-- People suffering throughout their lives for His sake and people oppressing and exploiting other people
all their lives should not receive similar treatment from their Lord.
-- Expecting similar treatment for them will amount to negating the very belief in the accountability in the
Hereafter and thereby negating all the incentives for a moral and virtuous life in this world.--
--Islam rejects characterizing God in any human form or depicting him as favoring certain individuals
or nations on the basis of wealth, power or race.
--He created the human beings as equals.

25
--They may distinguish themselves and earn His favor through virtue and piety alone.
--The unique usage of Allah as the personal name of God is a reflection of Islam’s emphasis on the purity
of the belief in God.
--This belief in the Unity of God, is the essence of the message of all the Prophets of God.
-- Because of this, Islam considers associating any deity or personality with God as a grave sin that God
will never forgive if the person dies without repenting.
--The Creator must be of a different nature from the things created because if He is of the same nature as
they are, He will be temporal and will therefore need a maker. It follows that nothing is like Him. If
the maker is not temporal, then He must be eternal.
--But if he is eternal, He cannot be caused, and if nothing caused Him to come into existence, nothing
outside Him causes Him to continue to exist, which means that He must be self-sufficient.
--And if He does not depend on anything for the continuance of His own existence, then this existence
can have no end.
--The Creator is therefore eternal: “He is the First and the Last, the Evident and the
Immanent: and He has full knowledge of all things.”[Al-Qur’an 57:3]
--He is self-sufficient or self-subsistent or, to use a Qur’anic term, He is Al-Qayyum.
--The Creator does not create only in the sense of bringing things into existence.
--He also preserves them and takes them out of existence and is the ultimate cause of whatever happens to
them.
“Allah is the Creator of all things, and He is the Guardian and Disposer of all affairs.To Him belong
the keys of the heavens and the earth: and those who reject the Signs of Allah,- it is they who will be in
loss.”
[Al-Qur’an 39:62-63]
“There is no moving creature on earth but its sustenance dependeth on Allah: He knoweth the time
and place of its definite abode and its temporary deposit: All is in a clear
Record.” [Al-Qur’an 57:3]

The concept of the monotheistic God in Islam

--A`t-Tawhid which is also Arabic includes unification in words, deeds.

26
-- It derives from the verb wahhada from which you also have other derivatives such as wahdah (unity),
Waahid or Waheed (being unique, singular, matchless etc.).
--Literally Tawheed means "unification" (making something one) or "asserting oneness", and it
comes from the Arabic verb (wahhada) which itself means to unite, unify or consolidate.
--However, when the term Tawheed is used in reference to Allaah (i.e. Tawheedullaah), it means
the realizing and maintaining of Allaah's unity in all of man's actions which directly or indirectly
relate to Him.
-- It is the belief that Allaah is One, without partner in His dominion and His actions (Ruboobeeyah), One
without similitude in His essence and attributes (Asmaa wa Sifaat), and One without rival in His divinity
and in worship (Ulooheeyah/'Ebaadah).
–This also denotes that Being which is Unique and Incomparable in His existence, the almighty Allah.
--At-Tawhid (Islamic Monotheism) has three aspects
(1) Unity in the Being of Allah, (Tawheed ar-Ruboobeeyah)
(2) Unity in the Worship of Allah (Tawheed al-'Ebaadah ), and
(3) Unity in the Attributes of Allah.( Tawheed al-Asmaa was-Sifaat)
ALLAH’S ATTRIBUTES
If the Creator is Eternal and Everlasting, then His attributes must also be Eternal and Everlasting.
-- He should not lose any of His attributes nor acquire new ones.
--If this is so, then His attributes are absolute.
--Can there be more than one Creator with such absolute attributes? Can there be for example, two
absolutely powerful Creators? A moment’s thought shows that this is not feasible
--The Qur’an summarizes this argument in the following verses:
“No son did Allah beget, nor is there any god along with Him: (if there were many gods), behold, each
god would have taken away what he had created, and some would have lorded it over others! Glory to
Allah! (He is free) from the (sort of) things they attribute toHim!” [Al-Qur’an 23:91]
--In Islam, the belief is that Allah is the Supreme Being.
-- Therefore, a Being must have attributes and names.
-- However, the belief in Allah‟s attributes and names is closely linked to the belief in Allah‟s Being.
--Therefore, what is known about Allah‟s names and attributes is based on what was revealed in the
Quran and the Sunnah.

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28
--This is similar to Allah‟s Being whereby all that is known by humans concerning that is from what
Allah stated in the Quran or what was stated by Prophet Muhammad in the Sunnah.
The difference between Allah’s names and attributes
--The names of Allah refer to Allah Himself and also refer to one of His perfect attributes that exist in
Him, such as al-Qaadir (the All-Powerful), al-„Aleem (the All-Knowing), alHakeem (the Most Wise), as-
Samee‟ (the All-Hearing), al-Baseer (the All-Seeing).
--These names refer to Allah Himself and to His different qualities of knowledge, wisdom, hearing, and
sight. So the names refer to two things, while attributes refer to one thing. Scholars stated that the name
includes the attribute and the attribute implies the name.
--Therefore, Allah‟s names give us an idea about His attributes.
-- Allah states: “And to Allah belong the best names, so invoke Him by them.
-- And leave [the company of] those who practice deviation concerning His names.

29
Does Allah have ninety-names only?

--The hadeeth which states: “Allah has ninety-nine names, one hundred less one. Whoever learns them
will enter Paradise,” [Al-Bukhaari (2736) and Muslim (2677)] has been interpreted by some scholars like
ibn Hazm to limit Allah‟s names and by extension his attributes to ninety-nine.
-- However, this view was contradicted by the majority of the scholars because other hadeeths indicate
that Allah has unlimited names and attributes.
--An authentic narration states that the Prophet Muhammad (peace be upon him) said: “There is no one
who is afflicted by distress and grief, and says: “O Allah, I am Your servant, son of Your servant, son of
Your female servant; my forelock is in Your hand, Your command over me is forever executed and Your
decree over me is just.
--Shaikh al-'Uthaimeen compiled a list of 99 Names. Not to say that Allaah's Names - as we
have heard many times - are restricted to these 99 Names, but hoping and striving to establish the
99 Names which are given that promise, that whoever preserves them correctly and acts upon
them will enter Paradise.
--So he said: From the Book of Allaah, The Most High, are:
1- Allaah Allaah: Concerning the name Allaah, Ibnul-Qayyim (rahimahullaah) said in Madaarij
as-Salikeen:
"The Name Allaah indicates all of the Perfect Names and Lofty Attributes in all three ways of
indication, since it indicates His Divinity which indicates affirmation of all the attributes of
Divinity for Him, along with negation of their opposites for Him. So the Attributes of Divinity
are: the attributes of Perfection; being free from any likeness to the creation; and free of any
deficiency or imperfection."-
-- So it (The Name Allaah) is the Name through which distress is removed, through which the
descent of blessings is sought, and through which supplications are answered.
--Through it, slips are corrected, sins are warded away, and good deeds are brought closer. It is
the Name through which the heavens and the earth were established, and with which the revealed
Books were sent down, and with which the Messengers were sent.
--With it, the legislated laws were prescribed. Through it, the prescribed punishments were
established. And with it, Jihaad was prescribed.
--Through this Name, the creation will become divided into the fortunate and the wretched.
-- With it, the true and tremendous Day is established.
--And with it, the scales of justice are set up, the bridge laid down, and the Paradise and the Fire
established.

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--With it, The Lord of all creation is worshipped and praised. For its right, the Messengers were
sent, and it will be asked about in the grave. And for it, there will be the Resurrection

2- Al-AHad: The Unique. The One Who is Alone and Unique in every sense. The One Alone in His
Oneness, in His Self, and His Attributes. Alone in His Divinity.
3- Al-A'laa: The Most High. The One Who is above everything, having power and control over
everything. And The One Who is Exalted above every deficiency.
4- Al-Akram: The Most Generous. The One unequalled in His Perfect Generosity.
5- Al-Ilaah: The One Who Alone deserves to be worshipped.
6- Al-Awwal: The First Who was before everything without any beginning.
7- Al-Aakhir: The Last. The One Who remains after everything else, without any end.
8- Adh-Dhaahir: The Uppermost One. The One such that nothing is above Him. He is above everything,
and He encompasses everything with His Knowledge.
9- Al-Baatin: The Innermost One, The One Who encompasses and knows the innermost secrets of
everything.
[Abu Talha said: The Shaikh mentioned these preceding four Names together - out of alphabetical order -
since they were explained together by our Messenger (sallallaahu 'alayhi wa sallam) in a hadeeth in
Saheeh Muslim.*]
10- Al-Baari`: The Originator. The One Who - by His Power - originated and created and fashioned the
created beings upon their separate forms without any prior example to follow. And Who created and
fashioned the souls in the wombs.
11- Al-Barr: The Most Benign and Kind. The One Who treats the creation in an excellent and kind
manner, Who does not interrupt His fine treatment of them, and Who rectifies their affairs for them.
12- Al-Baseer: The All-Seeing. The One Who sees everything, such that nothing whatsoever is hidden
from Him.
13- At-Tawwab: The one Who guides His servants to repent, and accepts their repentance. The One Who
guides the servants that they should repent to Him, grants to them that they should repent, and accepts
their repentance again and again.
14- Al-Jabbaar: The Exalted and Almighty Compeller. The One to Whose Might everything in the
creation submits. The Exalted One Who rectifies the affairs of His creation for them, and Who restores
the weak and the broken-hearted.
15- Al-Haafidh: The Protector. The One Who Alone guards and protects the heavens and the earth and
whatever they contain, and Who protects His servants from destruction and from evil.

31
16- Al-Haseeb: The Reckoner Who suffices. The One Who preserves the deeds of the creation and will
bring them to account for them. And The One Who suffices and protects His servants.
17- Al-Hafeedh: The Guardian. The One Who protects the servants from harm. And Who perfectly
perserves whatever deeds His servants have done - not losing any of their deeds. And The One Who
preserves and protects His beloved servants from falling into sins and from Satan.
18- Al-Hafee: The Benevolent. The One Who is ever kind to His servants and ever responding to
supplication.
19- al-Haqq: The True One. The One True and Certain in His existence, in His Self, in His Attributes, in
His Sayings, and in His Actions.
20- Al-Mubeen: The Clear and Manifest One. The One Whose sole Lordship and right to worship is
clear and manifest.
21- Al-Hakeem: The All-Wise. The One completely Wise in everything He decrees, and completely
Wise in His Sayings, and in His Actions. There is no deficiency in anything He decrees, says or does.
22- Al-Haleem: The Forbearing. The One Who does not immediately punish His servants for their sins,
their Shirk or their Kufr. But rather, He gives them the opportunity to repent.
23- Al-Hameed: The One Who is deservedly praised. The One Who is praised and completely deserves
to be praised for His Self, His Perfect Names and Attributes, and for His Perfect Actions.
24- Al-Hayy: The Ever-Living Who always remains without any beginning or any end, with Perfect and
Ever-Lasting Life, Who never dies nor passes away.
25- Al-Qayyoom: The Self-Subsisting One upon Whom everything depends. The One Who sustains
everything that exists. The One Who has no need whatsoever of anything but rather everything in
existence has total need of Him.
26- Al-Khabeer: The All-Aware. The One knowing completely everything that is, has been, or will be.
Knowing whatever will bring harm or benefit. Knowing the true condition of everything and the outcome
of everything.
27- Al-Khaaliq: The Creator and Maker of everything. The One Who brought everything into existence
after it had previously not existed. The One Who has always had the attribute of being The Creator even
when there was no creation in existence. This is a fine point that Shaikh-ul-Islaam Ibn Taymeeyah
(rahimahullaah) brought and made clear that Allaah did not become The Creator when He created - when
the creation came into existence - rather He has always been The Creator. This has always been His
Attribute. So He did not gain this attribute upon the arrival of the creation, rather He has always had this
attribute.
28- Al-Khallaaq: The Creator Who creates again and again. The One for Whom it is not difficult to
create anything.

32
29- Ar-Raauf: The Compassionate and Kind. The One Who is Kind and Compassionate to His servants.
30- Ar-Rahmaan: The Extremely Merciful. The Merciful One Who has Mercy as His attribute. The One
possessing tremendous and extensive Mercy.
31- Ar-Raheem: The Bestower of Mercy. The One Who has mercy upon the creation. The difference
between Ar-Rahmaan and Ar-Raheem is Ar-Rahmaan is with regards to the attribute of Allaah's Self, the
attribute He has of extreme Mercy. Ar-Raheem is His bestowing mercy upon the creation, with regards to
His action.**
32- Ar-Razzaaq: The Great Provider. The One Who provides extensively for the whole of creation,
whatever they need. And Who also provides the provision of beneficial knowledge and Eemaan for the
hearts of His obedient servants, indicating a Rizq that is general that which is for the whole creation, that
He provides whatever the whole creation needs as regards to provision and sustenence. And the particular
that which He provides for His beloved servants - in addition to the general provision - the particular
provision. The special provision of beneficial knowledge and Eemaan, providing sustenence for the hearts
of His believing servants.
33- Ar-Raqeeb: The Ever Watchful Guardian. The One Who misses nothing whatsoever, aware of all
deeds and whatever thoughts are contained in the hearts of the creation.
34- As-Salaam: The Flawless One, without any fault. The One free from all imperfections and
deficiencies, because of His Perfection in His Self, His Attributes and His Actions, and The One Who
renders His creation safe from punishing anyone who does not deserve punishment, and Who renders the
creation safe from His oppressing them.
35- As-Samee': The All-Hearing. The One Who has perfect hearing as His attribute. The One Who hears
everything within the creation - even that which is most quiet and secret.
36- Ash-Shaakir: The Appreciative. The One Who rewards a small deed with a great reward, as
mentioned by At-Tabaree and Ibn Katheer in their tafseers in explanation of it.
37- Ash-Shakoor: The One Most Ready to appreciate and reward abundantly. The One Who rewards
abundantly and multiplies the rewards of His obedient servants for their deeds - deeds which He Himself
favored them with, deeds which He Himself granted to them. The One Who does not allow any of their
deeds to be lost.
38- Ash-Shaheed: The Witness. The One Who witnesses everything - that which is apparent and that
which is hidden.
39- As-Samad: The Perfect Lord and Master upon Whom all of creation depends. The Lord and Master
Whose control is complete. Upon Whom the whole of creation depends for its needs, because of His
Perfection in His Self, His Names, His Attributes and His Actions. The One Who remains and never
passes away. The One Who neither eats nor drinks. Free of all needs.

33
40- Al-'Aalim: The All-Knower of the seen and unseen. The Knower of whatever is hidden and whatever
is manifest, clear, apparent.
41- Al-'Azeez: The Almighty. The Invincible. The Almighty One Whom nothing can overcome. The One
Mighty in vengeance when He punishes His enemies. The All-Powerful One Who overcomes all, and
before Whose Might all submit, and Who has no need of anyone.
42- Al-'Adheem: The Tremendous One, or The Magnificent. The One Tremendous in Greatness, and The
Only One deservingly held in awe and venerated by the creation for His Greatness in every sense.
43- Al-'Afuww: The One Who pardons again and again. The One Who continues to pardon the sins of
His servants, and leaves off punishment for them. The One Who pardons His slaves so that they do not
suffer the consequences of their sins if they repent.
44- Al-'Aleem: The All-Knowing. Imaam Ahmad said: "The One Who knows everything in the seven
heavens and the seven earths and whatever is between them and whatever is beneath the ground and
whatever is in the depths of the oceans and who knows the places where every hair grows and every tree
and the place where every leaf falls and the number of stones there are and the number of the grains of
sand and the number of grains of soil and the weight of the mountains and all of the actions of the
servants and the traces they leave behind and their speech and every breathe they take. He knows
everything. Nothing is hidden from Him while He is above the Throne, above the seven heavens. He, The
Perfect and Most High." So He knows whatever was, whatever is, and whatever will be before it occurs,
and He knows the true and hidden reality of everything, and He knows whatever is not going to be, and
how it would be if it were to exist. He has always been The All-Knowing, Perfect in His knowledge.
45- Al-'Alee: The Exalted One. Exalted in His Attributes and His Greatness, High above what the
wrongdoers say. The One Who is Himself above the creation, ascended above the Throne, and The One
Who has ascendancy over the creation by His Might. The three meanings of 'Uluww are all affirmed for
Allaah:
(1) The 'Uluww of His being Exalted and far above what the wrongdoers say - Exalted in His Attributes,
(2) The One Who Himself is above and is ascended above the Throne,
(3) The One Who has ascendancy by His might over the creation.
46- Al-Ghaffaar: The Oft-Forgiving. The One Who forgives the sins of His servants again and again
whenever the servant repents, and Who hides the sins of His servants, and does not expose them.
47- Al-Ghafoor: The One Who forgives extensively. The One Who covers up the sins of the servants to
an extent that cannot even be comprehended, and Who forgives them so that He does not punish them for
their sins.

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48- Al-Ghanee: The Independent One Who is free of all need. The One Who has no need whatsoever of
the creation. The One Who is free from any poverty or need. The One in Whose Hand are the treasures of
the heavens and the earth, and of this world and the hereafter.
49- Al-FattaaH: The Judge and Opener Who distinguishes the truth from falsehood. The Judge Who
judges between His servants with the truth and with justice with His legislation and with His decree. And
Who is never unjust, and The One Who opens the gates of mercy and provision and whatever is closed to
His servants. And Who opens the eyes and hearts of His servants for them to see the truth. And The One
Who aids and grants victory to His believing servants. And Who distinguishes the truth from falsehood.
50- Al-Qaadir: The Completely Able One. The One completely able to do anything He wills. Nothing
renders Him incapable or wearies Him...
51- Al-Qaahir: The Invincible Subduer. The One Who subdues His creation from above. The One to
Whom everything submits. None can repel what He ordains or depart from what He decrees.
52- Al-Quddoos: The Pure and Perfect. The Pure and Exalted One. High above every impurity. The One
Whom the noble angels venerate. The One free of any opposites, rivals, consorts, and children. Having
Perfection as His attribute. The One declared free of all deficiencies and imperfections. And free of
having anyone with the like of His Perfection, or anyone close to it.
53- Al-Qadeer: The All-Powerful. The One Who is able to do all things; nothing renders Him incapable
or wearies Him. The One Perfect in His Power. The One Who - by His power - created everything in
existence. And with His power, He controls them, completes them and gives life and death to them. And
with His power, He will resurrect His servants, and reward and punish them. Whenever He wills
something, He says "Be" and it is.
54- Al-Qareeb: The One Who is Near. The One Who is Near to the servants. He draws nearer to those
who perform acts of worship and seek nearness to Him, And He is close to their hearts. He is near to
everyone who makes supplication to Him. In addition, He is near to the people with His knowledge and
awareness, witnessing and encompassing everything while He is above the Throne ('Arsh).
55- Al-Qawee: The One Perfect in Strength. The One completely able to do anything. None can
overcome Him. None can repel His decrees.
56- Al-Qahhaar: The Overwhelming Subduer Who is never overcome. The One Who alone subdues the
whole of the creation with His sovereign authority and Power. Nothing occurs except with His
permission. Everything submits to Him. The One Who subdues the most obstinate and renegade tyrants
with His punishment, and Who subdues the whole of the creation with death.
57- Al-Kabeer: The Incomparably Great. The Tremendous One Who is greater than everything.
Everything else is insignificant before Him. He is greater than anything imagined by the creation.
Whatever they imagine, He is greater than that.

35
58- Al-Kareem: The Bountiful, The Generous One. Abundant in good. The One Who causes and makes
easy every good. And Who bestows generously. The One so generous that He even bestows favors upon
those who reject His favors, and use them as a means to disobey Him.
59- Al-Lateef: The Subtle and Kind. The One Who is completely aware of the hidden details of all affairs
and of that which will benefit the servants, and Who is kind to them, and causes that which is good for
them to reach them by a means which they had no expectation of.
60- Al-Mu`min: The True and Trustworthy. The Granter of security. The One Who is true in His words
and true in His promise which He has made to the servants, and Who does not disappoint His believing
servants. The One Who safeguards His servants in this world and the hereafter, and Who renders His
believing servants safe from His punishment, and Who renders the whole of the creation safe from His
oppressing them.
61- Al-Muta'aali: The Supreme and Exalted One. The One supremely Exalted above everything by His
power. The One Exalted above His creation in His being above them, having power over them, and His
subduing them. The One high above and far removed from having anything else like Him. And The One
free and far removed from the lies of those who invent lies against Him, and free from the characteristics
of the creation.
62- Al-Mutakabbir: The One Supreme in Glory. The Justly and Rightfully Proud. The One Who is
Alone, truly High and Mighty, Exalted in glory above everything. The One Who disdains - and is Exalted
above - all evil and oppression against His servants, and above everything not befitting Him.
63- Al-Mateen: The Strong. The One Mighty in strength. The Powerful One Whose strength does not
end, and Who does not experience any difficulty in His actions. Nor does He experience any tiredness.
64- Al-Mujeeb: The Responsive. The Who responds to supplications of those who call upon Him
wherever they are and whatever situation they are in - no matter how many they are in number. And Who
responds in particular to those who submit to Him and those in dire need.
65- Al-Majeed: The One Perfect in Glory and Honor. The One Great in Honor. The One greatly extolled
and praised. The Magnificent One, having the attributes of glory, majesty, greatness, and splendour. The
One greater, more tremendous, and more exalted than everything. The One glorified and venerated in the
hearts of His beloved servants.
66- Al-MuHeet: The All-Encompassing. The One Who encompasses everything with His power and His
knowledge, and has completely enumerated everything. And The One Who encompasses everything with
His mercy and His subjugation.
67- Al-Musawwir: The Bestower of forms. The One Who forms and fashions His creation however He
wills. The One Who gives form to everything in existence, giving each created thing a particular form and
appearance which distinguishes it from all other created things.

36
68- Al-Muqtadir: The Omnipotent. The One Whose power is absolute. The One for Whom nothing is
impossible. He is completely able to do whatever He wills.
69- Al-Muqeet: The All-Powerful Maintainer. The All-Powerful. The Guardian Who witnesses
everything. The One Who provides each created being with the sustenance it requires.
70- Al-Malik: The King. The sole, absolute and true sovereign King. Complete and Perfect in His
Kingship. The One Who there is no kingship above His Kingship, nor anywhere near it. Everything being
incomparable to Him, and beneath Him. The sovereign Owner of everything, Who does whatever He
wills with regards to the creation, with nothing to prevent or hinder Him, Whose commands are
completely effective within His dominion. The King of all kings.
71- Al-Maleek: The Omnipotent Sovereign. The Sovereign Who is completely able to do whatever He
wills. The Tremendous King Who created and decreed everything.
72- Al-Mawla: The Patron Lord, or The Master and Supporter. The One Who supports and aids the
creation, supporting all of them in general and aiding the believers in particular. The Lord and Master
Who aids the believers against their enemies. The One Who causes whatever will benefit His believing
servants to reach them.
73- Al-Muhaymin: The Trustworthy and Ever Watchful Witness. The One Who witnesses all the deeds
and sayings of the creation. The One Who sent down His Book, and is a Witness to His Truth. The
Trustworthy One Who confirms the Truth of everything He says. And The Ever Watching Guardian over
His creation.
74- Al-Naseer: The Helper. The One Who aids the believers against their enemies, and makes their feet
firm when they face their enemy, and Who casts terror into the hearts of their enemies. Concerning this
Name of Allaah (Al-Naseer) and because of its meaning, Al-Asbahanee (rahimahullaah) said: "It is right
and proper that every person when he sees an evil being done that he should forbid it, and he should
firmly believe that Allaah will help him because Allaah 'Azza wa Jall (The Mighty and Majestic) said:
...If you give aid to Allaah's Religion, He will help you... (Muhammad, ayah 7)
So everyone who wishes - by his saying and his action - to attain the pleasure of Allaah, then Allaah will
aid him and help him."
75- Al-WaaHid: The One and Only. The One Who always has been and always will be One and Alone
with regards to His Self (Dhaat). The One Who has no partner, no sharer, and no equal.
76- Al-Waarith: The Inheritor. The One Who remains forever. The One Who remains after everything
else perishes. The One Who inherits the earth and everything upon it. The One Who remains forever and
never passes away.
77- Al-Waasi': The Vast One. The One vast with regards to His Attributes, such that none encompass
and fulfill the praise due to Him. The One vast and tremendous in His greatness, His authority, and His

37
sovereignty. And The One Who encompasses the whole of creation with His generosity, His blessings,
and with the tremendous good that He grants to them, and with His mercy.
78- Al-Wadood: The Loving One, and The Beloved One. The One Who loves His believing servants,
and The One Who is loved by them. The One Who loves His Prophets and Messengers, and their
followers, and is loved by them such that nothing is more beloved to them than Him.
79- Al-Wakeel: The Trustworthy Disposer of affairs. The One Who is depended upon and is true to His
promise. The All-Encompassing Guardian Who suffices those who place their trust and reliance in Him.
The One Who takes care of the affairs of His creation with His perfect knowledge and power, and so is
the finest disposer of their affairs.
80- Al-Walee: The Guardian Lord. The One Who aids, assists, guides and grants success to the believers.
The Guardian. The Master of everything, in control of everything.
81- Al-Wahhaab: The Bestower. The One Who bestows His bounties universally and perpetually, giving
them freely for no compensation. The One Who gives His bounties throughout the ages to all the
inhabitants of the heavens and the earth. The One Who alone grants health, wellbeing and strength. The
One Who grants guidance, successful attainment of what is correct, tawfeeq, and firmness upon His
Religion to the believers.
And from the Sunnah of Allaah's Messenger (sallallaahu 'alayhi wa sallam):
82- Al-Jameel: The Beautiful One. The One beautiful in His Self, His Names, His Attributes, and His
Actions. The One such that everything beautiful in existence is a result and an effect of His beauty. The
One so beautiful that when the people of Paradise see Him, they forget all the delights and bliss which
they enjoy in Paradise because of His beauty. The One perfect in beauty such that nothing is like Him.
83- Al-Jawwaad: The Munificent. The One Whose generosity covers everything in existence. The One
Who gives liberally and generously to those in need - even when they reject and disbelieve in Him. The
One Who - from His generosity - has prepared in Paradise for His believing servants that which no eye
has ever seen, no ear has ever heard of, and which has never been imagined by anyone.
84- Al-Hakam: The Judge. The One Who judges between the creation in this world by His Revelation,
and Who judges between them in the Hereafter with His knowledge, and Who establishes justice for those
Who have been wronged by others.
85- Al-Hayiyyu: The One Who honorably disdains anything unbecoming His mercy and generosity. The
One Who honorably disdains to leave the servants who supplicate to Him empty-handed. The One Who
covers up the sins of the servants, and does not expose them. The One Who does not do anything
unbecoming His extensive mercy, His perfect generosity, and His forbearance. Rather, He pardons the
faults of the servants and He covers them.

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86- Ar-Rabb: The Lord and Nurturer. The Lord and Master Who has none like Him in His Lordship. The
One Who nurtures and rectifies the affairs of the creation by the favors which He showers upon them. The
sovereign Owner Who alone creates and commands. The One Who controls the affairs and grants
blessings. The One Who nurtures. The Creator. The Provider. The One Who aids. And The One Who
guides.
87- Ar-Rafeeq: The Gentle. The One Who is gentle with His servants, gentle in His actions, having
created the creation in stages in accordance with His wisdom and gentleness.
88- As-SubooH: The Venerated and Perfect. The One Venerated and declared free of every deficiency.
The One Who the angels venerate.
89- As-Sayyid: The Lord and Master. The Owner of the whole creation. All of the creation are His
slaves. The Lord Whom all of the creation is in total need of.
90- Ash-Shaafee: The One Who cures. The One Who alone removes from the servants that which causes
harm or pain to their hearts and their bodies. The One Who cures whomever He wills, such that none can
cure except Him.
91- At-Tayyib: The Pure One. The One Perfect and The One rightly declared free of all deficiencies and
shortcomings.
92- Al-Qaabid: The Withholder. The One Who withholds His Provision and other than it from the
servants in accordance with His wisdom and subtle kindness. And The One Who takes the souls at the
point of death.
93- Al-Baasit: The Granter of Ample Provision. The One Who grants ample and extensive provision to
His servants. And The One Who defuses the souls of the living in their bodies.
[It is befitting to also mention the next two Names together:]
94- Al-Muqaddim: The One Who gives precedence. The One Who gives precedence to whatever He
loves should be given precedence to - with regards to their status and order - in accordance with His
wisdom.
95- Al-Mu`akh-khir: The One Who puts back. The One Who puts back whatever He wills, whatever
wisdom and rectitude necessitates should be put back.
96- Al-MuHsin: The One Who acts in a good and fine manner. The One such that all His Actions are
perfect.
97- Al-Mu`tee: The Giver. The One Who gives to whom ever it is fitting should be given.
98- Al-Manaan: The Beneficent Bestower of Bounties. The One such that all favors and blessings
originate from Him. He is The One Who granted them and favored the creation with them.
99- Al-Witr: The One. The One Who has no partner nor anyone like Him. He Who is One in His Self.
One in His Attributes. One in His Actions, Having no partner and no helper.

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Subhanahu wa Ta'aala.
So that's the list that Shaikh al-'Uthaimeen (rahimahullaah) compiled from his ijtihaad from the Book and
the Sunnah with regards to Allaah's Names.
[Abu Talha then mentioned that since Ijtihaad is involved, Shaikh al-'Uthaimeen mentioned that there are
other Names that could be included in place of some of these Names, for example, Names that are in the
form of compound Names such as, The Creator of the heavens and the earth and Maalik al-Mulk
(The Owner of Kingship), and so on.
--And from the Sunnah, the Name Ad-Dayyan (The Recompenser, The One Who will bring the creation
to account), and Al-A'az (The Most Mighty).
--And there are certain Names such as Al-Hafee (The Benevolent) - the 18th Name on the list - that some
scholars may not mention due to it being mentioned in a particular, restricted sense.
-- And also ( All- Al-'Aalim The Knower of the seen and unseen) - the 40th Name on the list - because
you'll find it in the Qur`aan in attached form.
--And then Abu Talha concluded by saying Allaah knows best, and then asked Allaah to reward Shaikh
Al-'Uthaimeen, jazahu Allaahu khairan.]
--In response to a question in the Q&A, Abu Talha mentioned that the Names with Alif and Lam "Al-"
(The One) are only for Allaah. As for Jameel, without the "Al-", then the creation can be described as
jameel (beautiful). But with the "Al-" - Al-Jameel (The Beautiful One) - then that is only for Allaah
--Many of those Names of Allaah in the Qur`aan are also in the Sunnah.
-- As for Ar-Rabb, then it is mentioned of course in Soorah al-Faatiha, but without the Alif and Laam.
Abu Talha also suggested that this list be typed up with the

40
creation, or You have preserved in the knowledge of the Unseen with You, that You make the Quran the
life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety”,‟
but Allah will take away his distress and grief, and replace it with joy.” He was asked: “O Messenger of
Allah, should we learn this?” He said: “Of course; everyone who hears it should learn it.” [Ahmad,
hadeeth number 3704].

41
42
-- Rather, it indicates that whoever memorizes ninety-nine names of Allah, and acts according to them
will enter Paradise. This was what was stated by scholars like an-Nawawi.
A discussion of some of Allah‟s attributes
I will discuss a number of Allah‟s attributes which are mentioned in the Qur‟aan and the Sunnah
1. The One to whom belongs the dominion (Allathi lahu al-mulk)
This attribute is mentioned in the following verse:

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a) “The One who has the dominion of the heavens and the earth. And Allah is Witness over everything.”
[Qurꞌan 85: 9]
--As-Si‟di indicated that this attribute describes Allah as being the Master and Owner of the universe.
--This describes His grandeur, glory, majesty, omnipotence, governance, and regulation of all affairs. –
Everything is owned by Him, and it is subservient to Him, and in constant need of Him.
2. The One (al-Ahad)
--Allah is described as the One in Quran 112 verse 1 which states: “Say, "He is Allah , [who is] One.”
--This attribute means that Allah is One Being. He is unique in all aspects of perfection, and all forms of
worship must be directed to Him alone.
3. The All-Wise (Al-Hakeem)
--Allah said: “And He is the All-Wise, Well-Acquainted with all things.” [Quran 6: 18].

44
45
46
47
48
49
--Therefore, He created nothing out of mere frivolity, nor did He legislate anything that is vain and of no
use.
4. The Most Beneficent (Ar-Rahmaan) and the Most Merciful (ar-Raheem)
--Allah said: “He is the Most Beneficent, the Most Merciful.” [Quran 59: 22]
--These attributes are often mentioned together in Islamic scriptures and they refers to the vastness of
Allah‟s Mercy.
--There is a slight difference between these attributes whereby ar-Rahmaan refers to the vastness of
Allah‟s mercy, and ar-Raheem refers to its effect on His creation. So ar-Rahmaan is the Owner of vast
Mercy, and ar-Raheem is the Owner of Mercy that encompasses Him

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--The hadeeth states that Allah‟s mercy is so vast that He took only a small part of it which He gave to
the creation, and through it they are merciful to each other. He returns the bulk of his mercy.

51
52
53
--The Prophet (peace be upon him) said: “Allah created mercy in one hundred parts and He retained with
Him ninety-nine parts, and He has sent down upon the earth one part, and it is because of this one part
that there is mutual love among the creation so much so that the animal lifts up its hoof from its young
one, fearing that it might harm it.” [Muslim, hadeeth number 2752]
5. The Loving (al-Wadood)
--Allah says: “And He is the Forgiving, the Affectionate.” [Quran 85: 14]
--Allah loves His Prophets and Messengers (peace be upon them) and their followers, and they love Him.
--He is dearer to them than everything else.
--He has filled their hearts with love for Him and their tongues utter words of praise to Him. Their

54
hearts are drawn to Him in love and sincerity and, they turn in repentance to Him at all times.
6. The Just (al-‘Adl) Al-‘Adl
--is the One who judges between His servants in this life, and the Hereafter with justice and fairness.
--He will not oppress anyone in the slightest manner, and no one will be made to bear the burden of
anyone.
--He will not punish anyone above the extent of his sin, nor will He reward anyone less than what he
deserves.
7. The One who does what He wants (al-Fa’aal Lima Yureed)
--Allah said: “He does what He wills.” [Quran 85:16]
--Allah‟s power and implementation of His will and decree are so perfect such that He does whatever He
wants to do.
--He does not consult anyone, nor does He need anyone‟s approval or consent in His deeds. When He
wants to do anything, He says, “Be,” and it is. Although, He does what He wants, all His actions are
based on perfect knowledge and complete wisdom, and they are all praiseworthy.

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8. The Forbearing (Al-Haleem)
--Allah says: “Allah is the Appreciative, the Forbearing.” [Quran 64: 17]. He also said: “And know that
Allah is Ever-forgiving, forbearing.” [Quran 2: 235]
--Allah bestows abundant, detectable, and undetectable favours on His creation despite their many
transgressions, and acts of disobedience.
-- He is gentle on those who disobey Him so that they may repent, and return to the straight path. He
gives them a chance to make amends.
9. The Provider (ar-Razzaaq)
--Allah says: “Indeed, it is Allah who is the [continual] Provider, the firm possessor of strength.” [Quran
51: 58].
--Allah provides for all His servants and creatures.
--His provision covers all the things which are needed by His creatures.
-- His provision for His servants is of two types

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1) The general provision which is given to the righteous and the sinners. This pertains to physical needs
and requirements.
2) The special provision: This relates to nourishing the hearts with knowledge and faith. This is for the
righteous and obedient.
10. The Guardian (al-Hafeez)
--Allah said: “And your Lord, over all things, is Guardian.” [Quran 34: 21]
--Allah protects and preserves His creation. He protects His true worshippers from sin, and destruction.
--He watches over them during their times of activity and rest.
--As far as explaining Allah‟s names and attributes, I will stop here. An exhaustive discussion is beyond
the scope of this book.
-- More on this topic has been written in books which are dedicated to the explanation of Allah‟s names
and attributes.

The benefits of knowing Allah’s names and attributes

--There are a number of benefits in knowing Allah‟s names and attributes, and these are as follows:
(1). Knowing Allah, His names and attributes is the best form of knowledge. This is because the level
of honour of any kind of knowledge is related to the object of knowledge, and the object of knowledge in
this case is Allah, the Exalted, through His names, attributes and deeds. Engaging oneself in seeking this
knowledge and studying it properly is the pursuit of the highest objective, and attaining it is one of the
best gifts a person may be given.
(2). Knowing Allah makes a person love and fear Him, have hope in Him, and be sincere towards
Him in his actions.. There is no way to know Allah except by knowing His Most Beautiful Names and
seeking a proper understanding of their meanings. In any case, how can a person worship a Lord and a
God whom he does not know?

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(3). Knowing Allah by His Most Beautiful Names increases ones faith, as was stated by Shaykh Abd
ar-Rahmaan ibn Si‟di who said: “ The more a person learns about the names and attributes of Allah, the
more his faith increases and the stronger his conviction becomes.” (Al-Tawdeeh wa al-Bayaan li Shajarat
al-Eemaan by al-Si‟di, p. 41).
(4). Knowing Allah, His names and attributes makes a person stable and content in the face of the
trials and tribulations of the world. Thus, a person will not resort to suicide or other undesirable means
to solve his or her problems because he or she knows that Allah, the Supreme Being is All-Seeing, All-
Knowing, and All-Hearing, and His help is at hand when a person turns to Him.

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CHAPTER 3 :ARTICLES OF FAITH AND THE FIVE PILLARS OF ISLAM

UNIT 1 :The articles of faith in Islam (IMAN)

Objectives

At the end of this unit, students should be able to:

• List the articles of faith in Islam.

• Enunciate the relationship between belief in Allah and other articles of faith in Islam.

• Mention some of the angels of Allah and their divine functions.

• State and explain the values and essence of the divine Scriptures in Islam.

--Islam is a religion of faith (Iman) and actions (al-Acmal). It is the combination of the two that
guarantees an eternal salvation for a Muslim.

--Iman is the base on which the whole structure of the divine religion stands and once we do not
revitalize it, we cannot erect the whole structure.

-- Therefore, if a Muslim is provided with an opportunity to strengthen his Iman, the tree of
Islam will start blossoming very rapidly and without much exertion (Oladimeji; 1999).

--Owing to the above, the articles of iman in Islam became known during a question and answer
session between the Messenger of Allah, Muhammad (SAW) and the Arch.

Angel Jubril (ASW) related in AnNawawi. The session goes inter alia: … ‘Tell me about
faith’. Muhammad answered: ‘It is that you should believe in God and His angels and His
books and His Messengers and in the Last Day, and that you should believe in the
decreeing of both good and evil’ … (Abdul, 1982).

--Thus, the articles of faith are six, namely; beliefs in Allah, Angels, Books, Messengers, life
after death and predestination of good and bad.

-- Perhaps, the holy Prophet responded to the Jibril’s question based on the Qur’anic revelation
that had highlighted the articles, albeit, five were mentioned in this Qur’anic passage:

“O ye who believe, I believe in Allah and his Messenger, and in the Book which He has
revealed to His Messenger, and the Book which He revealed before if. And who so
disbelieves in Allah and His angels, and His Books, and His Messengers, and the Last Day,
has surely strayed far away (Q4:136).

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--Essentially, therefore, having faith in these articles, as it is contained in both the hadith and
Qur’an is a prerequisite to making one a faithful (Mu’min) and disbelief in any of them makes
one a disbelieve (Kafir).

Belief in Allah (al-Iman bi ’l-Lahi)

--The principal belief in Islam is the first article, Belief in Allah.

-- A Muslim is required to believe in His existence, oneness, as well as attributes.

--He should see Him as one and only one Who has no partner and assistant.

-- The expression of testimony (“I bear testimony that there is no deity except Allah -------”.)
unveils the idea that Allah does not only exist but that He is alone.

-- Thus, in existence of God and His Oneness are two fundamental aspects of the concept of God
as presented by Islam.

--Allah (SWT) exists from eternal and that accounts for why He is able to create the Universe
and all what contained therein, nurtures it and administers its affairs.

This unique nature and attributes of Allah is well spelt out in several Qur’anic passages amongst
which says:

“There is no god but Allah, He is Self-Sustainer, the Eternal. Neither sleep nor slumber
can overpower Him. All that is in the Heaven and earth belong to Him. None can
intercede before Him except with His permission. He knows the past and the future. None
can compass His knowledge. His throne extends over the Heavens and the Earth, whose
care and preservation cause no fatigue to Him. He is the most Exalted and most Glorious.
He creates things and brings them to perfection. He makes things according to His
measure and shows them the ways whereby they may attain to perfection. He is the
Nourisher of all Creatures.” (Qur’an 2:255)

Similarly, in another Qur’anic passage, the nature of Allah is further articulated:

“Whatever is in the heavens and on earth glorifies God, for He is the Mighty, the Wise. To
Him belongs the dominion of the heavens and earth. It is He Who gives life and death and
He has power over all things. He is the first and the last, the Evident and the Immanent,
and He has full knowledge of all things. It is He Who created the heavens and the earth in
six days and is moreover firmly established on the throne. He knows what enters into the
earth and what comes forth from it, and what descends from the heavens and what mounts
up to it; and He is with you wherever you may be. And God sees all what you do. To Him
belongs the dominion of the heaven and the earth, and all affairs are referred back to God.
He merges night into day and He merges day into night. And he has full knowledge of what
is in the breasts (of men)” (Qur’an 57:1-6). (See also Qur’an 59:22-24).
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This concept of the unity of Allah is captured in the Qur’anic passage thus: “Say He (Allah) is
one, Allah is He on whom all depend. He begets not or is He begotten and there is none like
Him.” (Qur’an 112:1-4).

--Muslims believe in Allâh’s divinity; that is He is the Lord, the Creator, the Sovereign, and the
Manager of all affairs. We believe in Allâh’s God-ship; that is, He is the true God and every
other so called deity is false.

--Muslims believe in His names and attributes, that is He has the most magnificent names and
the sublime perfect attributes.

--Muslims believe in His Oneness in all of this, that is, He has no associate in His divinity, His
God-ship, His names, or His attributes. Allâh says in the Qu’ran: “He is the Lord of the
heavens and the Earth and all that is in between them, so worship Him and be patient in
His worship; do you know any equal to Him?” [19:65].

--Muslims believe that He is: “Allâh there is no god but He, the Living, the Everlasting.
Slumber does not seize Him, neither sleep; to Him belongs all that is in the heavens and the
Earth. Who is there that shall intercede with Him except by His permission? He knows
what is before them and what is behind them, and they do not encompass anything of His
knowledge except what He wills. His throne extends over the heavens and the Earth, the
preservation of them does not burden Him; He is the High, the Great” [2:255].

--Muslims believe that “He is Allâh, there is no god but He, the Knower of the Unseen and
the Visible. He is the Most Gracious, Most Merciful. He is Allâh, there is no god but He, the
King, the Holy One, the Source of Peace, the Keeper of Faith, the Guardian, the Almighty,
the Subduer, the Sublime. Glory be to Allâh above what they associate with Him. He is
Allâh, the Creator, the Maker, the Shaper. His are the most beautiful Names. All that is in
the heavens and the Earth glorifies Him. He is the Almighty, the Wise” [59:22-4].

Muslims believe that to Him belongs the Kingdom of the Heavens and the Earth: “He creates
what He pleases. He gives, to whom He wills, females, and He gives, to whom He wills,
males, or He couples them, males and females; and He makes whom He wills barren.
Surely, He is the Knowing, the Powerful” [42:49-50].

--Muslims believe that: “there is nothing whatever like unto Him, He is the All-hearing, the
All-seeing. To Him belong the keys of the Heavens and the Earth. He enlarges and restricts
provisions to whom He wills. Surely He has knowledge of everything” [42:1112].

--Muslims believe that: “there is no creature that moves on the Earth but its provision
depends on Allâh. He knows its dwelling and its resting-place. All is recorded in a clear
book” [11:6].

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--Muslims believe that: “with Him are the keys of the unseen; none knows them but He. He
knows what is in land and sea; not a leaf falls, but He knows it. Not a grain in the deep
darkness of the Earth, not a thing green or dry but it is in a clear Book” [6: 59].

--Muslims believe that: “Allâh alone has the knowledge of the Hour, sends down rain, and
knows what is in the wombs. No soul knows what it shall earn tomorrow, and no soul
knows in what land it shall die. Surely, Allâh is All-knowing, All-aware” [31:34].

--They believe that Allâh speaks whatever He pleases whenever He pleases: “And Allâh spoke
to Moses directly” [4:164]; “And when Moses came at Our appointed place, and his Lord
spoke to him” [7:143]; “We called to him from the right side of the Mount [Sinai], and We
brought him near in communion” [19:52].

--Muslims believe that “if the ocean became ink for the words of my Lord, the ocean would
be finished before the words of my Lord came to an end” [18:109]; “And if all the trees that
are in the earth were pens, and the ocean [were ink], with seven oceans swelling it
therefore, the words of Allâh would not be exhausted. Surely, Allâh is Mighty, Wise”
[31:27].

--They believe that Allâh’s words are the most truthful in conveying information, the most just
in ruling, and the fairest in conversation. He said: “The word of your Lord has been fulfilled
in truth and justice” [6:115]; “And who is more truthful in his word than Allâh?” [4:87].

--Muslim believe that the Qu’ran is Allâh’s word. He literally spoke it to Gabriel, who conveyed
it to the Prophet, peace be upon him: “Say [O Muhammad] ‘the Holy Spirit has brought it
down from your Lord in truth” [16:102]; “Truly it is the revelation of the Lord of the
world brought down upon your heart by the Faithful Spirit so that you may be one of the
warners, in a clear Arabic tongue” [26:192-95].

--Muslims believe that Allâh is well above His creatures in His Person and His Attributes,
because He says: “He is the High, the Great” [2:22]; “He is Supreme over His servants, and
He is the Wise, the All-aware” [6:18].

--We believe that He “created the Heavens and the Earth in six days, then He settled
Himself on the throne; He manages everything” [10:3].

Belief in Angels (al-Iman bi’l-Mala’ikah)

--This is the second belief in the articles of faith in Islam.

-- The first creatures were said to be the Angels.

--The Arabic word for Angel is Malak which has its plural form Mala’ikah.

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They are according to Ad-Durusi’l-Awwaliyyah created from light, they do not drink, and
neither do they eat nor sleep.

-- They are honourable devotees of Allah who never defies His order. In support of their creation
from light (An-Nur), Rasulu’l Lahi (SAW) was credited to have said: “Jinn were created from
Fire (An-Nar) while the Angels were created from light (An-Nur)”

--The Glorious Qur’an (35:1) speaks of them as messengers (Rusul) flying on wings. “All praise
is due to Allah, the Maker of the heavens and the earth, who employs the angels as
messengers, having wings, two, three and four….”

--It should be noted that the ‘wings’ mentioned above according to Adetona in “A
Supplementary Note on the Articles of Faith in Islam” connotes power.

--In other words, the word appears to be symbolic in usage. He succinctly writes:

--Wing is used in different ways in Arabic translation.

--In a bird, wing means what it uses for flying, i.e its power to fly, while in man, it means his
hand, which also shows an ability to do works.

--So in angels, it means the power with which they carry-out their functions with a high degree
of speeds.

Suzanne Haneef (1986) therefore, describes them this way:

They are absolutely obedient to God’s commands and are engaged in worship and service to
Him. They are sent to protect men, to administer God’s punishments, to carry His messages and
to perform various other functions.

--It should be made clear to you that these angels, by their natures and as a matter of rule, cannot
be seen by human beings except by the command of Allah either when they are to deliver
message to the prophets or asked to give lessons to human beings in the presence of the prophet
as well. For instance, the conversation between Angel Jibril (ASW) and Rasulu’-l-Lahi (SAW)
in the company of some companions of the prophet contained in Hadith 2 of An-Nawawi is a
point of reference.

--The Glorious Qur’an speaks of the angels and their functions in several places. Suffices it to
mention few of them for clarity purpose:

He sent down His angels with inspiration of His Command, to Such of His servants as He
pleaseth, (saying): “warn (Man) that there is no god but I: so do your duty unto Me (Qur’an
16:2)

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But verily over you (are appointed angels) to protect you. Kind and honourable, writing
down (your deeds). They know (and understand ) all you do (Qur’an 82: 10-12)

--Thus, from the above, their functions may include bringing down of Divine revelations or the
communication of Divine messages to the prophets, strengthening the righteous servants of God
(Qur’an 2: 87; 253) as well as giving them comfort and tranquility during hard times, (Qur’an 8:
9; 3:123); executing Divine punishment against the wicked, (Qur’an 8: 50), complements Allah
in showering blessings on men (Qur’an 33: 43)etc

--Similarly, as earlier asserted, the number of the angels is known only to Allah. However, few
of them are mentioned by name in the Qur’an. These include: Jibril (Gabriel), Izra’il, Israfil and
Mika’il (Michael).

NAMES OF ANGELS IN THE QURAN

Jibril (Gabriel)

--This is the head of the angelic world and his function/duty was to communicate Allah’s orders
and revelations to the Prophets.

-- He is otherwise known as Holy spirit (Ruh al-Quds) or faithful spirit (Ruh alAmin).

--It is important to note that “Holy spirit” here does not connote the “Holy spirit” of the
Christianity concept of Trinity i.e. God, the Father, God – the Son and God – the Holy Spirit.

Isra’il

--This is the angel saddled with the responsibility of taking away the lives of all the creatures of
Allah, be it man, animals or even non-living things.

Israfil

--This is the angel who will blow the trumpet to announce the end of life on the one hand and the
advent of the Day of Judgment (Yawmu’l – Qiyamah) on the other hands. This is evidenced in
the Qur’anic passage that says:

The Trumpet will be sounded and the compete break-up of the present order in the
physical world will ensue (Qur’an 34:68).

Mika’il (Michael)

--He plays the role of the fore-man (supervisor) in the angelic world.

-- His functions were said to be general, for he is in charge of rain and also entrusted with the
work of the supply of the daily bread to all living things.

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Munkar and Nakir

--These angels are the Nobel Scribes (Kiramam Katibun) who are always with man until his
death. They are to record the deeds and actions of man at all times, minute and seconds. The
Glorious Qur’an says of these angels:

--Behold two (guardian angels); one sitting on the right and one on the left. Not a word does he
(man) utter, but there is a sentinel by him ready (to register it) (Qur’an 50:17-18).

--Ridwan

--This is the angel in charge of Paradise (al-Jannah). He shall admit the inmates of al-Jannah into
it once they scaled through of Allah’s interrogation on the Qiyyamah Day It is important to note
that the function of the Noble Scribe is only a figurative function, for Allah knows and has every
record of man without necessarily recording them.

Belief in Holy Books/Revealed Scriptures (al-Iman bi’lKutub)

--Almighty Allah is so kind that He does not leave mankind without guidance, especially after
the fall of Adam (ASW) from his celestial abode.

-- The guidance came to mankind through the Divine Scriptures, (Kutub pl. Kitab) which
literally means “Books” or what Muhammad ‘Ali conceives as “ a writing which is complete
in itself”.

--These books according to a source are numbered one hundred and twenty four, albeit, some of
them have gone into extinction and unpopular.

--It should be clear to you that the guidance revealed to all the prophets before Muhammad
(SAW) was sent to a particular nations or generations.

-- Indeed, it was not intended to be universal, for humanity had not yet ripen for the stage of
readiness for such a final and comprehensive code of conduct. For instance, Prophet Isa (Jesus
Christ) asserts in the Old Testament that “I was sent only to the lost sheep of the house of Israel”
(Matthew 15:24).

--Therefore, the essence of the revelation of these Scriptures to the prophet was to remedy the
confusions created in the human society or better still to reform the mankind.

--However, it should be made clear to you that not all the prophets were given the divine
scriptures. The following are the famous books of Allah sent through the following prophets.

i) The Tawrah (Pentateuch) sent through Musa (Moses).

ii) The Zabur (Psalms) sent through Da’ud (David)
iii) Injil (Gospel) sent through Isa (Jesus)

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 iv) Qur’an sent through Muhammad (SAW)
v) Suhuf sent through Ibrahim.
--The Qur’an not only confirms earlier scriptures, but as the final revelation, clears up all
uncertainties and is the repository of perfect Truth.

Belief in the Prophets (al-Iman bi’l – Rusul)

--In Islam, the word “prophet” (Nabiy pl. Anbiya’/Rasul) denotes one who is very near to God
through the total surrender of his entire being to Him and who received revelations from Him
which constitute a source of guidance for men.

-- In other words, the Apostles are the pious Servants of Allah to whom Allah sends His
Messengers through revelation and commands them to preach same. In other words, they served
dual capacities i.e. receive information from Allah and disseminate same to the world.

--The Glorious Qur’an uses the two terms interchangeably; however, there is a line of
demarcation between the two.

-- A Nabiy is not a Rasul, for he is only given oral inspirations, but Rasul combine both i.e oral
inspirations and divine books.

--Although, we cannot say with certitude the number of the prophets. However, 313 and 124,000
have been suggested. Hence, Muslims are expected to believe in these Apostles as some of them
were mentioned in the Qur’an while some are not mentioned.

Qur’an 4 verse 164 says in this direction:

--And We sent some Messengers whom We have already mentioned to thee and some
Messengers whom We have not mentioned to thee; and Allah spoke to Moses particularly
( see also Qur’an 40 :78)

--Among those ones mentioned in the Qur’an, twenty-five (25) are notable. These in the
Qur’anic chronological order include:

ISLAMIC NAME BIBLICAL NAME

1 Ibrahim Abraham

2 Is-haq Isaac

3 Ya‘qub Jacob

4 Nuh Noah

5 Da’ud David

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6 Sulayman Solomon

7 Ayyub Job 8

Yusuf Joseph

9 Musa Moses

10 Harun Aaron

11 Zakariyya’ Zacharias

12 Yahya John The Baptist

13 ‘Isa Jesus

14 Ilyas Elias

15 Isma’il Ishmael

16 Il-Yasa’a Elisha

17 Yunus Jonah

18 Lut Lot (Qur’an 6:82-86)

19 Adam Adam

20 Shu‘ayb Jothro

21 Hud Heber

22 Shith Shith

23 Salih Saleh / Methusela

24 Idris Enoch

25 Muhammad Comforter

--The Prophets, must possess certain sterling qualities such as faithfulness, truthfulness,
honesty, intelligence and courage.

--They must be free from sins (al-cIsma), come from families of high repute and standard.
They must be mentally and physically fit to execute their assignments.

--They should be able to deliver Allah’s message to their people to the level of
understanding. Allah always assists them by granting them miracles (Karamat) in order to
convince those to whom they are sent.

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--It should be known to you that Apostleship is a divine appointment. Hence, it cannot be
acquired (Iktisab).

--However, they are human beings (Bashar) who are not only liable to err but also face some
human challenges and problems. The Glorious Qur’an says of the Prophets of Allah:

“Every nation has a Messenger” (Q10:47)

“All of them were true Servants of God and Islam does not make any difference among
them” (Q.2:285)

It is also important to note that Prophet ’Muhammad (SAW) on the other hand was affirmed
the seal of all the prophets of Allah (Khatim al-Anbiya’/al-Mursalin) and was also sent to the
entire world. Qur’an affirms “And We have sent you not but as a mercy for the entire
universe” (Qur’an 21:107).

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 Belief in the Last Day (al-Iman bi’l-Yawm al-Akhir)

--Belief in the Hereafter constitutes another fundamental article in Islam.

--This is the belief in the fact that man is only in this world in passing, he must definitely
return to his base where he accounts for his deed and actions in this ephemeral world.

-- The day to render this account is known in several names amongst which are:

Yawm al – Hisab (Day of Reckoning),

Yawm al – Bacth (Day of Resurrection),

Yawm al-Din (the Day of Religion),

Yawm al – Sacah (Day of Last Hour) to mention only a few.

--The belief is so critical in Islam in that the entire philosophy of life is built upon it.

--It must be made clear to you that the actual day and date of this Great Day is unknown to
any mortal but only Allah.

-- He, however, guided man on some of the signs (Ashrat As-Sacah ) that will manifest
and/or Usher in the Day as well as the description of how it will come.

--Ashrat As-Sacah advanced the following as the likely signs of the Day as suggested by the
Qur’an’

The Qur’an supplies six, viz:

--the Messengership of Prophet ‘Isa (Jesus Christ 43:61);

--the appearance of Dabat al-Ard (the earth beast 27:82);

the advent of Ya’juj and Ma’juj (Gog and Magog 18:83-92; 21:95-97);

--al-Zilzilah (the earthquake 99:1-4; 22:1-2);

--al-Kusuf (the lunar and solar eclipse 54:1; 81:1) and

--ad-Dukan (the Smoke 44:10) (p.20)

--In an hadith, Abu Hurayrah relates:

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 The Judgment will not be set up till the Muslims fight the Jews and a Jew will seek to
hide himself behind a rock or a tree and the rock or the tree will call out: O Muslim,
here is a Jew hiding behind me. Come and kill him. But the thornjng (gharqad) will not
call out like this if it is one of the trees of the Jews. (Riyadu ’ s-Salihin, hadith 1826).

--Therefore, Muslim must register it at the back of their minds that death is not the end of
man’s journey but that no matter the kind of death that may have killed him, no matter how
long he stays in the grave, he will definitely ressurect one day and stand before Allah for
judgment.

--Those who pass or are successful on the Day will go to Paradise (al-Jannah) while those
who could not have satisfactory result will end up in the Hellfire, (Jahannam) the two, being
their final abodes.

Belief in Destiny (al-Iman bi ’l-Qadar)

-- This is the last article of faith in Islam. It is known as Qada’ i.e measurement of what is
ordained by Allah and His ‘Plan’ and/or qadar i.e. measurement of what is good and evil.

-- It is also sometimes translated as, ‘fate’, ‘decree’ ‘predestination’ ‘destiny’ etc

Destiny, according to Ahmad Nadvi (1991) is “that knowledge of Allah according to which
He created the entire universe as well as all creatures therein in correct proportions”

-- Muslims, therefore, must believe in the fact that all affairs have been inscribed in the
Preserved Tablet (al-Lawh al-Mahfuz).

The Holy Qur’an says “Verily, all things have We created in proportion and measure”
(Qur’an 54:49) “No misfortune can happen on earth or in your souls, but is recorded in a
decree before We bring it into existence.

--That is truly easy for Allah” (Qur’an 52: 22) Corroboratively, Abdullah bn. ‘Abbas relates in
an hadith thus: ….If you have need to ask, ask from Allah, if you must seek help, seek help from
Allah.

--Know that even though the community should make a united effort to benefit you in any
matter, they would not benefit you in aught save what Allah has prescribed for you, nor were
they to make a united effort to harm you in any matter, they would not harm you in aught save
what Allah has prescribed for you.

--Allah does not leave mankind without guidance, hence, the ability to distinguish between what
is good and what is bad (intellect) at least according to one’s socio-cultural milieu.

--The Glorious Qur’an asserts: “Verily, We showed him the way, whether he be grateful or
ungrateful” (Qur’an 76:3)

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--That Almighty Allah had not only given him the five senses and intelligence to be able to
discern what is good and what is bad but also assists his sense of goodness by sending
messengers (Anbiya’) to the world from amongst mankind.

--Abdur-Rahman Doi (1981), therefore, summarizes when he writes:

--In Islam if a man commits theft for example, it is not because God has destined him to do so,
He has done it on his own accord and free will and not predestination. (p.46).

--Perhaps this can be re-interpreted in line with the Qur’anic passage which says: “Whoever
works righteousness benefits his own soul; whoever works evil, it is against his own soul,
nor is thy Lord ever unjust (in the least) to His servants” (Qur’an 41:46)

--In sum, therefore, while certain happenings in the cosmos fall under premeasurement e.g. birth,
death, falling of rain, rising of sun, alternating of days and nights etc. others are handworks of
mankind.

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FIVE PILLARS OF ISLAM IMAN; SALAT ; ZAKAT;SAWN AND HAJJ

CONTENTS

1.0 Introduction

2.0 Objectives

3.0 Main Content

3.1 Basic Principles of Islam

3.2 Faith (Iman)

3.3 Prayer (Salat)

3.4 Alms giving (Zakat)

3.5 Sawn (Prayer)

3.6 Hajj(Pilgrimmage)

1.0 Introduction

Islam as a religion is a complete way of life and it is not devoid of tenets, guidance, rules and
regulations. These rules and regulations are the pivot on which the religion rest upon. Hence,
adherence to the guidance yields salvation and prosperity in both here and hereafter while the
non-compliance leads to eternal regret. The tenets otherwise called principles of Islam or five
pillars of islam is what we intend to study in this unit.

2.0 Objectives

By the end of this chapter, the student should be able to:

.Identify the five pillars of Islam

.Explain each of the five pillars

. Assess the significance of the five pillars of Islam

--Islam could be viewed from two perspectives, namely, theoretical and practical perspectives.

--In other words, Islam is a religion of faith (Iman) and actions (al-Acmal). It is the combination
of the two that guarantees an eternal salvation for a Muslim while the two (faith and action) are
technically in Islamic terminology known as principles or pillars of Islam. These
pillars/principles are five.

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--Abdur Rahman Sumar, the author of Ad-Durusi ’l –Awwaliyyah aptly describes it thus:

The pillars of Islam are five: Testifying that there is only one God and that Muhammad is
His Apostle; saying the prayers, giving legal alms, fasting during Ramadan and pilgrimage
to the House (Makkah).

--The pillars/principles are interwoven and dependent upon each other. In other words, the
performance of one leads to the other while leaving anyone unpracticed might make one’s Islam
incomplete.

--These structures, according to survey of Islamic doctrine are classified into three categories,
namely; bodily actions; financial obligations and combination of bodily actions and financial
obligations.

--While the first category (bodily actions) entails declaration of faith (Ash-Shahadah), prayer
(as-Salat) and fasting (As-Sawn), the last two categories entail alms giving (az- Zakat) and
visit to the holy lands (alHajj).

-- Having carefully described the five principles of Islam, let us now discuss them one after the
other.

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Faith (Iman) in Islam

--The first pillar of Islam, is to have an unshakable faith in Allah through the words of
testimony.

-- It is rendered in Arabic thus: “I bear testimony that there is no deity except Allah and
testify that Muhammad (SAW) is His servant and Apostle”.

--These two expressions constitute the “Formula of purity” and a person becomes a Muslim
when he recites this formula after its comprehension and affirming it in his heart (at-Tasdiq).

--It should also be clear to you that this “formula of purity” is the bedrock for all other actions
(’A’mal) in Islam.

--Faith in the unity of Allah (Al-Tawhid) confirms one to be a Muslim, thus, in becoming a
Muslim, the first requirement is that the person concerned must testify that Allah is one and
that Muhammad (SAW) is Allah’s Messenger.

-- In fact, all Islamic concepts, attitudes, ethical values, guidelines for human behaviours and
relationships stem from this expression of belief in oneness and uniqueness of Allah as well as
the messengership of Muhammad (SAW).

--. Imam Abu Hanifah in Sharh al-Wasiyyah says: Iman consists of confessing with the tongue,
believing with the mind and acknowledging with the heart

--The belief in Tawhid is not only the cardinal stone of the Islamic faith but a standing protest
against polytheism, dualism, atheism etc.

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-- It then means that Allah is one in His Person (Dhatih), one in His attributes (Sifatih) as well
as His works (af’alih).

--The Islamic faith, thus, sees Allah as just only one that has no equal, He is an independent
Supreme Being without any associate and He alone deserves to be worshipped.

--The other aspect of the expression of faith in Allah is the admittance of the prophethood of
Muhammad as both servant (cAbduhu) and Messenger/Apostle (Rasul).

--The emphasis on Muhammad (SAW) amongst all these prophets of Allah is simply being the
seal of them all .

-- Thus, the fact that he was chosen as the seal only suggests that he was only favoured by Allah
(SWT).

--Muslims are therefore expected to hold him in high esteem as He (Allah) proclaims him.
Qur’an 33 verse 56 says:

--God and His Angels send blessings on the Prophet: O ye that believe, send your blessings on
him, and salute him with respect

--The object of accepting him as Apostle of Allah is that Muslims should obey and follow his
commands in their totality.

-- In other words, all his sayings should be considered the Truth.

--Therefore, Muslims should worship Allah according to the traditional modes prescribed by the
Messenger of Allah (SAW) (Nadvi; 1991:28).

Significance/Importance of (FAITH) (Shahadah) in Islam

--The Kalimah (testimony of faith) is a creedal formulae identifying the key Islamic beliefs.

-- The recitation of this formulae with every conviction, therefore, is the visa for entry into Islam.

--It is also said in the daily canonical prayers (Khamsu as-Salawat) as well as other religions
(Islamic) engagements.

--If a person male or female with concrete and genuine mind utters this ‘formulae” with the
principal aim of becoming a Muslim, he would automatically become one. Hence, all the rights,
privileges, duties and responsibility to be enjoyed by Muslims naturally fall on him.

--The expression is highly important to the extent that a new born baby has to be initiated by
calling the call to prayer formulae (Adhan) into his/her right ear and readiness of prayer formulae
(Iqamah) into the left ear respectively.

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--The Kalimah(testimony of faith) produces in the believer a high degree of self respect and
confidence. He knows that he depends on none but Allah for the fulfillment of His needs.

--In the same vein, he firmly believes via the Kalimah(testimony of faih) that Allah alone has
the power of providing all his needs and desires while no one can obstruct Him when He decides
to provide for His devotee. Hadith of an-Nawawi says:

… If you must seek help, seek help from God. Know that even though the community
should make a united effort to benefit you in any matter they would not benefit you in
ought save what God has prescribed for you, nor were they to make a united effort to harm
you in any matter they would not harm you in ought save what God had prescribed for
you. The pens have been lifted and the pages are dry … (Abdul, 1983:90).

--The Kalimah(testimony of faith) does not only enable Muslims to maintain peace among
themselves and even non-Muslims but also purge out of them acts of jealousness, envy,
animosity and hatred. The Holy Qur’an speaks of two parties of Muslims fighting with each
other and yet of both as Mu’min. Qur’an 49 verse 10 instructs:

“The believers are but brethren, therefore, make peace between your brethren”.

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Salat /Salah– Canonical Prayer

--The dictionary meaning of Şalāt is prayer and supplication .

--Technical definition of the term is “the act of devotion which begins with the Takbīratu `l-
Ihrām (the first uttering of Allahu Akbar )and terminates with Taslīm, I.e. the uttering of
As-Salām ‘alaykum

--Canonical prayer (Salat) is the second pillar of Islam that is accorded prominence in both the
Qur’an and Sunnah.

--Salah is used linguistically to mean supplication but technically, Salah implies the act

of devotion.

--While Salat is obligatory (Fard) and has fixed or stipulated time.

--For instance, the Glorious Qur’an says of as-Salat: “O ye who believe! Seek help with
patience and prayer; surely, Allah is with the steadfast” (Q2:153).

--According to the Muslim jurists (Fuqaha’), Salat(Prayer) is described as works and deeds
beginning with Takbir and ending with Taslim.

--Similarly, Abdur-Rahman Doi (1981) quoting al-Hariri sees it as “certain religious service in
which are ruku (or lowering of the head so that the palms of the hands reach the knees) and
Sujud (or prostration of oneself in a particular manner)’.

--This ritual includes standing, bowing, prostration and sitting postures and all these positions
are sufficient to inspire the heart of a worshipper with feelings of humility before the Divine
Being, Allah.

-- The Qurān uses the term for canonical prayer which stands for “attending to, praying or
seeking nearness to Allah”.

Pre-requisites(Conditions) for performing Şalāt

--There are three pre-requisites for performing Şalāt.

--It is when they have been fulfilled before one can stand before God for Şalāt.

These three conditions are:

1.]At-Tahārah wa `l-wuđū’u (cleanliness and ablution): This includes cleanliness of the body,
the garments and the place where the Şalāt is to be performed.

--“O ye, who believe, when you prepare for prayer, wash your faces and your hands to the
elbows; rub your heads and your feet to the ankles.‟ Q.5:7

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-- This āyah is the basis for the compulsory act of performing ablution without which Şalāt will
not be valid.

-- Islam demands complete cleanliness from people all the time.

-- It established the basis of Şalāt prayer on purifying the heart from the unseemliness of doubt,
polytheism, hypocrisy, deviation, hatred, rancor and envy.

-- Cleaning the body and purifying it from filth, dirt, and defilement. “Allah loves those who
turn to Him constantly and He loves those who keep themselves pure and clean.” Q.2:22

-- The Prophet said: “Cleanliness is half of faith” and „The key to prayer is cleanliness.

-- Another report narrated from him says “Cleanliness is part of faith.”

WATER: Water which may be used should be the natural water of rain, rivers, the sea, springs,
and wells or bore holes.

--Its taste, colour and smell must be normal and should any of these three characteristics be
abnormal then the water, according to the rule of Islamic Law is defiled and may not be drunk or
used for purification.

--He who would perform Şalāt must perform it wearing clean clothes.

--In addition, the place in which the prayer is to be performed should be as clean as his body.

--Should there be dirt on any of these things he must clearn it with water.

-- Filths which should be removed include urine, excrement, semen, saliva of dogs and pigs
and bloods.

--A woman must remove all traces of her menstrual period when it ends and perform ritual bath
called ghuslu `l-hayđah.

-- She must also perform the ritual bath after childbirth called (ghuslu `n-nifās).

--She is exempted from performance of Şalāt during her menstrual period.

-- She can only be reciting portions of the Qur’ān she learnt by heart.

-- She is neither be carrying the Holy Scripture nor enter the mosque with menstrual or childbirth
blood. She is also exempted from taking part in Ramađān fast.

2.] Satru `l- ‘awrah (concealing of private part). In the case of a man it is desirable that he be
covered at least from the navel to the knees, the sides, the front, and the rear.

-- A woman‟s body should be totally covered except for her hands and face.

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3.] Tawajjuhu `l-qiblah facing direction of Kabah in Mecca

-- Types of Salah

--Salah could be categorised into three different kinds

1)The Obligatory Salah

2)The Sunnah or Supererogatory Salah

3) Special or Occasional Şalāt.

--The Obligatory Salah are the five daily salah while the sunnah salah include the salah observed
after the obligatory prayers among others.

--The special or ceremonial prayer include the eid prayers, the janazah prayers and the
prayer for rain

--In sum, Salat consists of recitations from the glorious Book and glorification of Allah
accompanied by various bodily postures. It is categorized into three kinds, namely; obligatory
(Fara’id), supererogatory (Nawafil) and special (Khass)prayers.

--Al-Muqadimatu’l-’Izziyyah defines Salat as “the prescribed daily prayer which consists in

repeating and refreshing five times a day”.

--Suzanne Haneef (1986) in his book What every one should know about Islam and Muslims
rationalizes the Fara’idu ’I-Salat thus:

--The five times of worship (Subh, Zuhr, Asr Maghib and Isha’) correspond to the five periods
of the day, daybreak, noon, afternoon, the close of day and night, corresponding to the
organization of man’s time around various activities.

The call to Salat/Salah

--The Call to Şalāh or public announcement of the time for a fundamental worship of the Creator
is known universally as (Al-Adhān)

--It is the Islāmic formula for inviting the faithful to perform their ordained duty which is the
purpose of their creation a.

--It is the declaration of certain prescribed formula or words to make signal, inform or remind the
faithful to get prepared for the observance of the fundamental duty of Islām.

--It came into existence in the first year of Hijrah (622 AD) in Madinah and the appointment of
Bilal Ibn Rabah, a freed- black slave as the first official caller to Şalāh throughout the life-
time of the Prophet and his life-time is symbolical.

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--The Prophet did not discriminate against Bilal because of his colour, status or race.

--He was chosen because he was a Muslim and his possession of loud, good, clear, sonorous
voice which are necessary requirements for proclamation of the Al-Adhān formula.

-- Hence, Bilal Ibn Rabah is known universally as the first Caller to Şalāh in Islām (Muadhdhin).

Qualifications of a muezzin/muadhdhin

--Among the pre-requisites of Al-Adhān and Iqāmah are that the Caller (Muadhdhin) must be a
practicing Muslim male, possessor of good, loud and clear voice, in the state of purity, sane,
responsible and righteous person.

- He should master their correct formulae, cognizant of the correct period of each of the daily
Şalāh; properly dressed and make it in a clear and systematic manner.

--It should be noted that Salat(Prayer) is synonymous to Ibadah, for the Arabic word is derived
from the root aadab which means ‘to serve’, ‘to worship’, ‘to adore’, ‘to venerate’.

--Therefore, Ibadah which connotes ‘serving’, ‘worshipping’, ‘adoring’, ‘obeying God with
humility or submissiveness would mean an act of adoration, service or homage paid to Supreme
Being.

--Technically, Salat or Ibadah is the expression of religious consciousness in which a Muslim

puts himself into relation with God in the simplest and most direct way. Kamil Avdich (1979)
describes it as the intercommunication between man and his Creator without any
intermediary.

Du’a (Pl. Ad’iyyah) which literally connotes amongst others “call”, ‘invocation’ of God’,
‘supplication’, ‘request’, ‘prayer’, ‘plea’, ‘good wish’ etc.

(Cowan, 1974) defined Du’a as a petition by a human being to another, or for a thing. Strictly
speaking, to a Muslim, Du’a is a petition to Allah (SWT) for a general or specific purpose.

-- It is as important as the five daily prayers in the life of a Muslim, for Allah is the only self
sufficient that all creatures turn to for assistance and guidance. The Holy Qur’an says in
this direction:

And When My Servants ask thee about Me, Say; I am near. I answer the prayer of every
supplicant when he prays to Me … (Q2:186).

RAKA’H BOWING DOWN BEFORE ALLAH

--The word rak’ah means genuflection.

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--Literarily, it means an act of bowing down before Allah, but technically it means a complete
unit of act of devotion in Şalāt which includes standing, bowing down, prostrating and
sitting down.

--Every Şalāt prayer consists of a certain number of raka’h grouped into twos or multiples of
two. There is a sitting down and the recitation of attahiyyah at the end of every second raka’h

--Therefore, a complete raka’h is as follows:

-- You will be expected to stand up with both hands raised to the level of the ears with the face
towards the Qiblah with the words, Allāhu Akbar, meaning God is the Greatest.

--The standing position is maintained until Şurah al-fātihah and any other chapter, verse or
verses of the glorious Qur’ān are recited.

--Again the words Allahu Akbar will be pronounced while you bend your head down with the
palms resting on your knees. This is known as Ruku position.

--In this position, you are expected to say “subhāna rabiyy-al-azim wa bihamdihi” meaning
“Glory and praise be to my Great Lord”

--The standing position is resumed again with the words “sami’a Allāhu liman hamidahu,
rabbanā wa laka `l-hamdu”, meaning “Allah listens to him who praises Him. Oh our Lord,
Yours is praise”.

--Next you move to the prostration position with the toes of both feet, both knees, both hands and
the forehead touching the ground. This position is called the sajdah, “prostration”

--While in this position, you will offer a prayer by saying: “subhāna rabbiya `l-a‘lā faghfirlī”,
meaning “Glory be to You my Lord, the Most High forgive me”.

--You will sit down placing your both hands on your thighs, and repeat the sajdah the second
time. Thus, you have come to the end of a complete rak’ah. Each prayer has its own prescribed
number of two, three or four rakcah which are as follows:

a. The Fajr, (Subh) prayer. It has two compulsory rakach and two rakach of Sunnah to be
observed before the compulsory rakcah.

b, Zuhr, early noon prayer. It has four obligatory rakcah and two supererogatory nafil before
and after.

c. Asr, late afternoon prayer consists of four obligatory rakcah and two or four supererogatory
nafil before it.

d. Maghrib, evening prayer, is of three obligatory rak-cah and two supererogatory nafil after.

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e. Ishā’, Night prayer consists of four obligatory rakach two or four voluntary rak-cah before
and three rakach of shaf-‘i and witr after.

--The Rak’ahs which are necessary for each of the Şalāt to be observed have been fixed.

--The Prophet and after him, the blessed companions observed these hours throughout their lives
and in all circumstances.

The Social-Religious Impacts of Salah on the Muslims.

Şalāt has a unification strength. Muslims gather in the mosque five times daily for the service
of Allah. --The gathering which is for the purpose of worshipping Allah, helps to establish a
healthy social relationship with fellow human beings.

--The five times little daily gathering is widened weekly at the gathering for jumu‟ah service by
Muslims of the same locality and yet, wider twice in a year for the eid prayers to further unify
Muslims.

--The congregational şalāt levels the social differences that might exist between Muslims.

--Şalāt in congregation brings about love, concord and a true union of the Muslims.

--Muslims throughout the world are directed by Allah to face the direction of the Qiblah in
Makkah in their Adhān, Iqāmah and Şalāh which is a unifying socio-religious force among the
Muslims, universally.

--. It is important to note that the foremost requirement before any Şalāh or religious act can be
performed is that the devotee must be a true believer and in the state of complete purification and
spotlessness (Tahārah).

-- The Prophet likened he person who observes Şalāh regularly to a person who washes his dirt
in a river five times a day (Bukhari and Muslim).

--He also asserted that the first thing about which a person will be asked on the Day of
Judgement will be Şalāh (Abu Dawud and At Tirmidhi).

--One of the uniqueness of Şalāh is that the worshipper utters some meaningful sacred formula in
line with various postures and in a complete state of cleanliness.

-- He sees Şalāh as a safeguard against indecency and evil; a veritable platform for expression of
profound gratitude and sincere appreciation to the invaluable and innumerable blessings and
favours of Allah.

--He sees the observation of Şalāh as a manifestation of true Islāmic spirits of Brotherhood,
mutual respect, equality and voluntary total submission to Alla

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Zakat – Alms Giving

--Next to Salat (canonical prayer) in Islamic faith is Zakat.

Originally, the term “Zakāh” means to cleanse.

--In Islamic terminology, the word Zakāh means Compulsory Charity, an act of worship, a
social investment and the means by which a Muslim purifies his property and seeks its growth.

-- It is a fixed proportion collected from the surplus wealth and earnings of a Muslim for
socioeconomic development of the poor, the needy, and the propagation of Islam, the Islamic
State and Muslim organisation or institution

-- Literal meaning , it derives from Zakawah which means ‘purity’, ‘justness’, ‘integrity’,
‘honesty’, ‘justification’, ‘vindication’, ‘alms-giving’, ‘alms’, ‘charity’, ‘alms tax’. (Cowan;
1981).

-- Other literal meaning according to some sources include: ‘blessing’, ‘increasing’, ‘poor-due’,
‘growth’, ‘divine tax’, ‘abundance’.

--Technically, it is the Muslims worship of God by means of his wealth through an obligatory
form of giving to those in need.

--Avdich (1979) defines Zakat as efforts towards setting aside a part of one’s belonging and
giving this to any poor Muslims.

The legal meaning of Zakat according to Iysa Ade Bello (2002) is “an obligatory due levied
on certain kinds of property when it reaches a specified minimum quantity (Nisab)and
distributed to eight categories of persons and purposes in the Muslim Community”.

--Zakah which literally means to grow or to increase, refers to the determined share of wealth
prescribed by Allah to be distributed among deserving categories.

-- It is also used to mean the action of payment of this share. This share of wealth is called zakah
because it increases the funds from which it is taken and protects what remains of the funds from
being lost or destroyed.

--The word al zakah occurs in the Qur'an thirty times.

--Better expressed, it is a fixed rate in proportion to the worth of property collected from the
well-to-do Muslims and distributed among the poor Muslims (Doi; 1981).

--The rationale behind its institution is to ensure that wealth does not concentrate in the hands of
the few but rather circulates round the entire Ummah.

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--In other words, Islam tends to avoid class-struggle and to establish good relations among the
members of the society (Q51:19).

--Though, there was every trace of its institution in the early days of Islam, for there are
references to it in the early Makkan Suwar (Q.51:19; 70:24-25).

--Yet, it was officially instituted on Muslims in the second Hijrah in Madina.

--Islam places high premium on Zakat just like the Salat, especially on the matured Muslims who
have fulfilled its conditions.

-- In fact, Qur’an mentions it along aside with Salat, especially on the matured Muslims who
have fulfilled its conditions.

--Indeed, Qur’an mentions it along side with Salat in Eighty-two times. (Mucjamu’l – Fihris
Lil-’alfazu ’l-Qur’an ’l-Karim). For instance, Allah says:

--‘And observe prayer and pay the Zakat and bow down with those who bow’ (Q2:43).

--Similarly, in Hadith Ibn Abbas reported that the Prophet (SAW) on sending Mu’adh b. Jabal to
Yemen said

--You are going to a people who are people of Scripture. Invite them to bear witness that
there is no other God but Allah and I am His Messenger, if they accept this, tell them that
Allah has made obligatory on them five prayers in every day and night; if they accept this,
tell them that Allah has made obligatory in their wealth a charity which is taken from the
wealthy among them and given to the poor. (Bukhari ch. 24 Hadith 1).

--Zakat is not paid on property which is for personal use e.g. clothing, and household furniture;
residential house, car in use, crops planted for domestic consumption etc. but on properties that
are of commercial value.

-- However, the property becomes liable to Zakat only when its amount and/or value reach a
minimum state called NISAB.

--Nisab, therefore, is the minimum on which Zakat is paid.

-- It is specifically 21/2 percent per year on cash or capital In practice, the amount of Zakāh
varies according to the kind of wealth in one‟s possession.

-- However, the general rule is that the Muslim should pay 2½% or 1/40 of his wealth as a
Compulsory Charity, which is beyond one’s immediate needs e.g. cash in savings, investments,
inventory of a business, cattles, lands and crops which are a source of profit.

CATEGORIES OF ZAKAT

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In order to effect the payment of Zakāh, the Muslim jurists categorize Zakāh resources into five.

These are:

1] cash in hand or in the bank: gold, silver, ornaments of gold and silver

2] agricultural produce

3]domestic animals: cows and buffaloes, goats and sheep, camels

4] mineral resources and

5] articles of trade.

--that Zakat is to be paid once in a year and the property must have been in one’s possession for a
whole year.

-- Zakat is paid from the residue after one might have met or satisfied the basic needs of the
whole year. Thus, it is a levy on the surplus of wealth.

BENEFICIARIES OF ZAKAT

--Beneficiaries of Compulsory Charity are

i)the poor,

ii) the needy,

iii)those employed to administer it (the fund),

iv)for those hearts are inclined to Islam;

v)for those in bondage,

vi) for those in debt, in the cause of Allah and

vii) for the wayfarer.

--This is an obligation from Allah. Allah is full of knowledge and wisdom (Qur‟ān 9: 60)

Socio-Economic Values of Zakāh

--A practicing and enlightened well-to-do Muslim will be cognizant of the fact that Zakāh is the
rightful property of the poor in his hands; therefore he must give it out faithfully in order to
reduce economic hardship and its attendant problems in the society.

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--He is an active collaborator in the promotion of the uniqueness of the Islamic spirit of free-
distribution of wealth to effectively reduce the hardships and wants of the masses, thereby
making life more meaningful to them.

--Therefore, the essence of Zakāh from these materials is that the less-to-do (the beneficiaries)
among the Muslims are given the opportunity to empower themselves and probably become
employers of labour.

-- In the interest of the beneficiaries, female animals are recommended as Zakāh-materials.

--It is in response to the commandment of Allah that the Muslims pay Zakāh.

--Allah admonishes that O you who believe! Spend of the good things which you have
earned, and from which We bring forth from the earth and do not aim at giving out what is
bad while you would not take it yourselves unless you connive at it. And be conscious that
Allah is Self- Sufficient, Praiseworthy (Qur‟ān 2: 267).

--Proper collection and distribution of wealth is a guarantee to harvesting multiple and

everlasting rewards from Allah in the Hereafter.

--In a community where rearing and selling of animals are their source of income, there is the
possibility of the beneficiaries to get as many domestic animals as possible and thereby
becoming shepherds or sellers of animals.

--In the urban areas, there is the possibility of the majority of the givers of Zakāh to give out
money.

--The beneficiaries from Zakāh-money will automatically get some relief for the amelioration of
their deplorable conditions or empowering them so that they can become self-dependent.

--This unique redistribution of wealth and empowerment mechanism is capable of raising the
socio-economic status of some indigent and unemployed members of the society.

--As a practicing Muslim, the giver of Zakāh is conscious that it is the inalienable right of the
categories of the Quranic-beneficiaries; hence he closely monitors his wealth.

--When any of his sources of wealth reaches Nisāb, he calculates it meticulously with a mental
picture that Allah and His Angels are watching him and calculating it, although He cannot see
them.

--In the same vein, he gives out the Zakāh correctly with to its beneficiaries or beneficiary the
fear of Allah, promptly whenever it is due. He gives out the best product, not the one he would
not be happy with, if he were to be a beneficiary.

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--He sees Zakāh as a compulsory religious duty which he must perform infulfillment of one of
the fundamental duties in Islam. Moreover, as a committed Muslim, he does not see payment of
Zakāh as mere device to exploit him or reduce his wealth. Rather, he is hopeful that he will be
compensated by Allah in multiples, as much as Allah wishes, on the day when there will be no
opportunity to do anything or prepare for future life.

--Through the scheme of Zakāh he becomes an active participant in finding practical solution to
the elusive task of wealth distribution which constitutes the major socio-economic crises and
hindrance to even development that have clamped down some countries in the world to
economic slavery and camps in the hand for foreign aids.

-- He is cautious that this world is ephemeral, deceitful and therefore unworthy of relying on at
any point on time. He feels the eternal joy that Allah has blessed him to the extent of giving out
from what Allah has bestowed on him with a true conviction that individuals and the society are
benefiting freely from his wealth.

--He puts himself in the position of the poor or the needy to the extent of exacting deep sense of
sympathy and assistance to them as the creatures of Allah like him. He is conscious that failure
or refusal to pay Zakāh promptly from pure Zakāh material(s) is a serious socio-religious
offence that attracts serious punishment in an Islamic State as well as from the Almighty Allah
Who blessed him with the property

Socio-Spiritual Values of Zakāh.

--Zakāh is a purifier of the heart and property of the donor from all forms of impurity, sin, greed
and selfishness.

-- In return, it purifies the heart of the recipient from envy, hatred rancor and uneasiness.

--In effect, Zakāh enlivens in the heart of the beneficiary goodwill and warm wishes for the
giver.

--The giver responses to the appeal to man‟s conscience to remember that everything belongs to
Allah and that he is a mortal caretaker of his wealth and property.

--He sees its payment as an open treasure to himself and the recipient for spiritual development
and abundant blessings of Allah.

--The Prophet encourages and admonishes the Muslims to give Zakāh out of their property for it
certainly purifies it.

--He also enjoined them to be always kind to their relatives and acknowledge the rights of the
poor, neighbours and beggars.

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-- Allah also commands that Take Charity (Sadaqah) from their wealth so that you (Muhammad)
might purify and sanctify them, and supplicate on their behalf.

--Certainly, your supplications are a source of security for them. And Allah is One, Who is
the Most Hearing and Most Seeing (Qur‟ān 9: 103).

-- Be steadfast in Şalāh and Compulsory Charity. And whatever good you send forth for
your souls, you willfind it with Allah. Certainly, Allah is always aware of all what you do
(Qur‟ān 2: 110).

--From the foregoing, it is instructive to note that Zakāh is a socioeconomic institution which is
deeply rooted in humanitarian services. It strengthens harmony among the Muslims, discourages
hoarding of wealth and guides the distribution of excessive wealth among the poor and for the
overall development of the society

Socio-Political Significance of Zakāh.

--The system of Zakāh is an eloquent demonstration and promotion of Islamic spirit of

universal peace, mutual love, unity and Brotherhood of mankind.

-- In Islam the political class is instructed to be alive to its responsibilities by encouraging proper
distribution and utilization of property for the over-all development of the society and the less
privileged Muslims.

--The giver is mindful that the system of Zakāh seeks to establish an egalitarian, happy,
peaceful, prosperous and united society.

--The donor of Zakāh seeks to rid the society of impurity, ill-feelings, distrust, class-warfare,
corruption, disharmony, disintegration, financial crimes and anarchy.

-- He saves the society of some social crises resulting from poverty or unemployment.

-- It is instructive to note that cases of theft, armed robbery, kidnapping, child trafficking,
fraud, vandalism, social unrest and disobedience are usually the products of poverty,
frustration, and dissatisfaction with economic planners and political leaders.

--Allah extols good political leaders and economic planners that Those who, if We give them
power in the land, performs Şalāh and pay Compulsory Charity and enjoin kindness and forbid
inequity (Qur‟ān 22: 41).

--The God-conscious political leaders and economic-planners see Zakāh as the excellent way and
means of redistributing wealth, ameliorating the conditions of the less privileged, empowering
the needy, stimulating growth, mutual love and development of individuals and the society.

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--They are well informed that Zakāh is one of the most effective ways for eternal security
against selfishness, cultivation of dangerous ideologies and indiscipline, the trend of which is
capable of discharging serious catastrophes in any given society.

--They encourage the qualified Muslims of any sex or age to give out Voluntary Charity
(Sadaqāh) to the less-to-do Muslims in any form or quantity for their general welfare.

--They give all the needed supports and advice to the people in charge of its collection, its fair
distribution and judicious utilization in the over-all interests of the receivers and the society.

As-Sawm – Fasting in Islam

--Fasting means abstinence from doing something.

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--The Qurānic words for Fasting are Şawm or Şiyām which both have many meanings some of
which are: to keep back, to refrain from doing something, to refrain from eating, drinking,
talking, walking, having sexual intercourse etc

--As an Islamic ritual terminology, fasting/(sawn) signifies an intention to worship through total
abstinence from all kinds of food (without an exception), all kinds of drinks (without an
exception) and sexual intercourse, foul talks, lying etc from dawn to dusk.

--It is the fourth pillar of Islam and the third method by which a Muslim devotes to God.

TYPES OF FASTING IN ISLAM

--There are various types of fasting in Islam.

These are:

a) supererogatory fastings
b) The Compulsory Fasting
c) Ramaḍān Fasting
d) The Fasting of Atonement
e) Nadhr (The Fast of Vowing
-- Sawn (fasting) is indeed an abstinence from food, drinking, smoking, lust as well as
sexual intercourse from dawn to sunset for the purpose of attaining closeness to God (Qurbah).

-- Sawn is one of the cardinal pillars of Islam as it is related in Hadith three of An-Nawawi.

-- It comes up in the month of Ramadan i.e. ninth month of the Islamic year while it was
instituted in the second year of Hijrah.

--It should be known to you that its basis lies in the prescriptions and description given in the
Qur’an thus:

O ye who believe! Fasting is prescribed for you, as it is prescribed for those before you, so
that you may become proves and righteous.

--It becomes very clear from the above Qur’anic verse that the institution of fasting had been in
vogue prior to the advent of Islam.

-- In fact, it is a universal institution, for nearly all the world religions have laid down this
ordinance in one form or the other just as the Romans, Babylonians, and Assyrians earlier on
practiced it.

-- Similarly, the Jews and the Christians (the people of the Book – Ahl-al-Kitab) were said to
have practiced it.

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--Thus, Islam cannot be an exception, although, in a different form.

-- In other words, Islam has only come to reinvigorate the institution.

--In fact, almost all the revealed Books of Allah were sent for the guidance of mankind in the
blessed month, e.g. Sahaif (treatises) of Prophet Ibrahim (Abraham), Zabur (Psalms) of Prophet
Da’ud (David), Tawrat (Pentateuch) of Prophet Musa (Moses), Injil (Gospel) of Prophet Isa
(Jesus) and Qur’an (Glorious Book) was revealed in the month. The latter is confirmed in the
Qur’an thus:

--The month of Ramadan is that in which the Qur’an was sent down as a guidance for mankind
with clear proofs of guidance and discrimination … (Q2:186).

--The Glorious month (Ramadan) is further strengthened by the Prophet (SAW) when he
remarked:

--Allah commands that every act of man is for his good, except fasting, because fasting is for
My Sake and I, Myself shall give the reward for it. (Musnad Ahmad, Muslim).

--The days of fasting are usually twenty-nine or thirty days.

THE COMPULSORY FASTING

The compulsory fasting is of three types.

i) The Ramaḍān fast

ii) The fasting of atonement (Kafārah)

iii) The fasting of vowing (Nadhr)

i)THE RAMADAN FAST

-- Ramaḍān is the name of the ninth month of the Islamic lunar calendar.

--Able Muslims should fast throughout the whole of the month every year, abstaining from
eating, drinking, sexual intercourse, foul talk etc from dawn to dusk.

--The fasting takes place for twenty nine or thirty days depend on the sightening of the moon at
the beginning and at the end of the fasting or the completion of the preceeding and the next
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month after Ramaḍān (Shaʿbān and Shawwāl i.e 8th and 10th months of lunar calendar
respectively).

--In Islam, Ramaḍān is a very unique occasion.

--Allah ordained every Muslim who is hale and hearthy to fast in the month.

-- It was legalized in Shaʿbān (8th month of the lunar calendar), in the second year of Hijrah
(Migration of the Prophet (SAW).

--Ramaḍān is as compulsory as the five daily prayers.

--Fasting in this month is therefore made compulsory through the Holy Quran, Ḥadīth and the
concensus of the Muslim community. Allah says: “O you who believe! Fasting is prescribed
for you as it was prescribed for those before you so that you may become pious” Quran 2
verse 183.

--In an unanimously agreed upon sound Ḥadīth, the Prophet (SAW) said: “Islam is built upon
five (pillars); bearing witness that there is no God truly but Allah alone and that
Muḥammad is His Messenger, praying regularly, payment of Zakāh (divine tax for poor
due), fasting during the month of Ramaḍān and visiting the House of Allah in Makkah for
those who are capable”.

--In another Ḥadīth, the Prophet (SAW) said that: The rope of Islam and the pillars of the
religion are three (3).

-- It is upon them that Islam was established, he who abandons any one of them has become
unbeliever (Kāfir) whose blood is allowed to be shed; bearing witness that there is no God truly
except Allah alone, offering five compulsory prayers and fasting during the month of Ramaḍān.
Musnad Abī Yaʿlī.

The Fasting of Atonement. (kaffārah)

--Another compulsory fast in Islam is the fast of atonement/(Kaffarah).

--If one breaks one’s fasting in the month of Ramaḍān intentionally or refuses to fast in Ramađān
without a genuine reason one has committed a great sin.

--To atone for the committed sin and save oneself from the punishment of the hereafter, one has
to choose any one of the following acts sequently:

(a) The first option is to free a slave for each missed day or that he failed to fast. However, this
may not be feasible as there is no slavery in Nigeria presently.

(b) The second option is to fast continuously for two lunar months for each day that he failed to
fast. But if a person who should fast continuously cannot maintain the continuity on account of

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some excuses e.g. menses or a journey which one is obliged to perform, it is not obligatory for
him to maintain the continuity. After the excuse stops or ceases to exist one should resume his
fasting i.e. one should then observe the remaining fasts.

(c) Feeding of sixty (60) poor or destitute Muslims at the rate of one Muddu `nNabiyy (about
708 grams of food stuffs like rice, beans, barley wheat etc) per indigent person.

-- These atonements are for the breaking of Ramaḍān fast intentionally only. In addition to
kaffārah, a Muslim who is to perform any of the kaffārah must also do qaḍā‟ i.e. he has to refund
the fast he broke or failed to fast for each day.

--It should be noted that if someone has sexual intercourse during the day in Ramaḍān and on the
other day he intentionally breaks his fast by eating or drinking, such person has to perform
double kaffārah.

--That is, he will free two slaves where this is feasible or engage in fasting for four lunar months
or feed 120 indigents for the two offences committed in different days.

(d) As for those who break their fast due to one excuse or the other, it is also compulsory for
them to make up for only days they missed after Ramaḍān, without kaffārah.

--These people include the sick, traveler, etc. There are other compulsory fasts which if fasting is
opted for by the offender, that fasting for the required days becomes obligatory on him.

--These are Yamīn (fast of swearing by the Name of Allah or His attributes to indicate
determination to carry out an action, i.e. wallāh, I will purchase the house for you but could not
buy it for him), Iẓhār (‘fast of making one’s wife lawful for him after the statement you are to
me like my mother’s back’) and others like atonement for murder mistakingly or quasi-deliberate
intent, etc. In all these, Allah gives options for the respectiful offence, ranging from freeing a
slave, feeding the poor and fasting. Check Qur‟an 5 verse 89, 53 verses 3-4 and 4 verse 92.

--The wisdom behind kaffārah is to safeguard Sharīʿah from being taken as a play tool so that its
sacredness will not be destroyed.

--Likewise, carrying out kaffārah purifies Muslim’s soul of the impact of sin committed without
excuse.

-- It is therefore incumbent upon the Muslim to carry out such kaffārah in the manner required by
the Islamic Law in order to achieve the purpose for which it is meant.

Nadhr (the fast of vowing),

--The third compulsory fasting in Islam is fast of vowing (nadhr).

--When one vows to fast, the fast becomes compulsory for him.

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--One may say that; if I achieve my target, I will fast. If he achieves it, the fast of vowing must
be performed.

-- It is obligatory to fast in the time designated. It must not be delayed without a genuine reason.
The judgment of Ramađān is applicable to the two other compulsory fasts.

The Conditions or Pre-Reqisites of Fasting in Islam

The conditions or pre-requisites are discussed as follow.

(i) Islam Fasting in the month of Ramaḍān and other type of fastings is not for non
Muslims.
--Islam is a pre-requisite to fasting.
--This means that the fasting person must be a Muslim who has firm faith in the
oneness of Allah.
--This confirms it that fast engaged by non-Muslim is not acceptable in Islam since the
condition that originally confirms somebody Muslim, faith in oneness of Allah and
messengership of the Prophet, is not there.
--Allah says: „…if anyone rejects faith, his work becomes fruithless and in the
hereafter he will be among losers‟ Qur‟an 5 verse 5.
(ii) Puberty.
-- Islam does not charge anyone who has not attained the age of puberty with the
religious responsibility.
-- Therefore fasting is only compulsory or recommended for those that have reached
the age of maturity.
--However, children should be encouraged to practice fasting systematically, just as the
Prophet (SAW) told us to command them to pray at the age of seven.
-- It is not compulsory that they should fast.
-- Among the signs of maturity is when a female Muslim starts menstruation and a male
Muslim dreams in which sperm is released. According to the Prophet (SAW): „pen is
suspended for three types of people for some period; an insane person until he recovers,
a sleeping person until he is awoke and a minor until he gets matured‟.
(iii) Sanity
-- A fasting person must be sane.

--An insane (i.e. mad) person is not allowed to engage in any type of worship including fasting
in Islam until he regains his sanity.

--It is when he is mentally up-right that he can fast. This is based on the above mentioned Ḥadīth
of the Prophet (SAW).

(iv) Ability / Capability

--This has to do with those who lack staminal or strenght to engage if fasting.
These include

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1)sick person who finds it difficult to fast because of his sickness.

--Such person would break his fast and make up for the number of days he missed
after Ramaḍān but if there is no hope of regaining his health during Ramaḍān, he has
to suspend fasting and feed a needy person with a mudd (a sizable container
recommended by the Prophet for feeding the poor) every day in lieu of missed fasts.
--Allah says: …as for those who can fast with difficulty, they have to feed a
needy person (for every day missed)‟ see Qur‟an 2 verse 184.
(2) old person who is so weak that he cannot bear the pangs of hunger should suspend fast and
feed a needy person for every day missed and he would not make up for the days missed, see
Qur‟an 2 verse 184.

(3) a traveler whose journey covers fourty eight miles is at liberty to either disengage or engage
in fasting during the journey. He is however expected to make up for the missed fasting days
after Ramaḍān.

(4) breast feeding or pregnant woman with fear that engagement in fasting will affect the baby
or the embryo/fetus respectively.

--The affected women will make up for the days missed after Ramaḍān. These are based on the
Qur‟an 2 verse 184 also.

(v) Purity

--This has to do with the women undergoing their mensural period or post natal blood discharge.

-- It indicates that fasting is prohibited for woman in her menstrual period or post natal blood
discharge until she is purified.

-- The concerned woman will make up for the days missed due to the menstruation or post natal
blood discharge.

--When the Prophet (SAW) was describing the incompleteness of woman‟s religion, he attached
it to the fact that she will neither observe prayer nor fast during her menstrual period.

(v) Fasting within a Limited Time

--In Islam, fasting takes place from dawn till sunset therefore fasting takes place in the day
break, no fast in the night.

--Every fast begins immediate after the appearance of morning twilight (al-fajr) and ends at the
sun set (maghrib).

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--The act of eating, drinking and sexual intercourse is allowed between sun set and dawn in
Islam.

--The implication is that there is nothing like twenty four hourly fasting in Islam.

(vii) Specific Month RAMADAN

--The compulsory fast in Islam only takes place in the month of Ramaḍān.

-- It is therefore not done before or after the month.

--If it is done it is regarded as a voluntary fast. But the missed days are made up for in any other
month before the arrival of next Ramaḍān.

--It is conditional that the 9th month of lunar calendar (Ramaḍān) must arrive before one can
engage in the compulsory fasting in Islam.

--Unless where specified, fasting can take place any day or days of the year but such fasting is
voluntary, or fasting of vowing or attonement.

--However, if one for a convincing and genuine reasons (women during their monthly course;
woman whose childbirth blood has not stopped, pregnancy woman; traveller, insane person) can
not fast in this prescribed period, he/she is exempted but should make up for the missing days
when the flow has disappeared. This is subscribed to in the Qur’an thus:

The prescribed fasting is for a fixed number of days, but whose among you is sick or is on a
journey shall fast the same number of other days… Qur’an 2:185.

Fundamentals of Fasting in Islam

The fundamentals of fasting in Islam.

i)Intention:

--It is a decision emanated from the hearth to engage in fasting in obedience to Allah‟s command
or as a means of worshipping Him.

--This is an important fundamental of compulsory fast of Ramaḍān since it is recorded by

Ṭirmidhī that the Prophet (SAW) said: „he who does not make intention of fasting during the
night has not that fast‟. He also said that: „every action is backed by intention…‟ --The
intention takes place any time in the night, between Maghrib and Fajr (sun set and dawn
prayers).

--Intention for Ramaḍān fast takes place immediately when the moon is sighted or the previous
month (Shaʿabān) completes thirty days.

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-- Intention in the voluntary fasts can take place any time even if it is after dawn prayer but
before engaging in any act which violates fasting.

--It is in the traditional record that the Prophet (SAW) resumed fasting in the afternoon when
there was nothing for him to eat.

(ii) Abstainance:

--This is keeping away from acts capable of nullifying one‟s fasting, like eating, drinking, sexual
intercourse, foul talks and other abominable characters from dawn to dusk throughout the day.

(iii) Duration of fast:

--Fasting takes place during the day, from dawn to dusk, therefore, the fast of somebody who
keeps away from eating, drinking, sexual intercourse and other acts considered as part of fast in
the night but engages in all these in the day is absolutely invalid.

--This is because Allah said: „…and then complete your fast til nightfall…‟ Qur‟an 2 verse 187.

RATIONALE FOR FASTING

It is worthy of note that the rationale behind the institution include:

i)To strengthens the will-power which is essential to individual and society.

ii) To instill in the Muslims the self-discipline and scrupulous obedience to God’s command.

iii) It serves as a reminder that we have greater and nobler tasks to accomplish in this life, than
eating and drinking.

iv)It does not aim at suffering and deprivation but an attempt to rule the physical side of the
human being and to keep a balance between body and soul for the sake of the two.

v) It brings the person fasting nearer to God, for it is due to His love and fear that one fasts.

vi)It puts Muslims faith in Allah to test because there is no police to monitor one.

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vii)It removes social status amongst the adherents of Islam, for the institution involves the rich
and poor, the haves and have-not.

IMPORTANCE OF FASTING

1].The main significance of fasting is that it generates fear of Allah as it is mentioned in the
Holy Qur‟an that „O you who believe! Fasting is prescribed for you as it was prescribed for
those before you so that you may become pious‟ (Qur‟an 2 verse 183).

--A pious is somebody who obeys God and refrains from His prohibitions, hence a fearer of God.
--Fasting is primarily a spiritual discipline which brings one nearer to God.

--This is because it is due to one‟s conscious of God that makes him to abandon food, drink and
other pleasures of life which are originally lawful for him.

2.] According to the Prophet (SAW), fasting is a shield against hell fire just like the shield used
for defense during the war as it is also a gate leading to paradise.

--Ar-Rayyān is a gate in the paradise.

-- It is exclusively reserved for those who fast and it is locked against all other people.

3.] Fasting prevents abomination and that is why it is recommended for the male single Muslim
youth who have no means to get married to engage in fasting.

-- This will reduce their urge for illicit sexual intercourse.

--Fasting is seriously recommended for the Zimbabwean youth today because of attractive
dressing of females which calls for free sex or rapping rampantly.

--Therefore fasting can suppress evil in man and improve the tendency to do good always

4.] Fasting as well as Qur‟an will bail those who engage in them during the Day of resurrection.
Fasting will remark: “My Lord! I am the one who prevented him from eating and from other
pleasures of life throughout the days, pardon him for me’ and God will pardon him.

-- Holy Quran will also remark that: I am the one who prevented him from sleeping
throughout the nights, pardon him for me and God will pardon him.

5.] Fasting attracts forgiveness of sins.

--Since good deeds erase bad deeds of a Muslim therefore fasting which is also part of such good
deeds is capable of erasing one‟s bad deeds. See Qur‟an 11 verse114).

--The Prophet (SAW) said: „A wrong committed by a man against his family, in his wealth and
against his neighour is erased by ṣalāh (prayer), ṣiyām (fasting) and ṣadaqah (almsgiving).

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-- 6.] Reward of fasting can only be determined by God.

--This because fasting is a secret devoution between man and his Lord and it is the only kind of
worship that is attributed to God.

-- In a tradition, God said: All kinds of good deeds done by the children of Adam are for him
except fasting which is for Me and I will pay reward for it.

7.] One of the means of success in the lifes here and after is fasting.

--This is because one who observes fasting becomes happy when he breaks his fast at dusk and
on the Day of Judgement when he meets his Lord.

--As regards the former, everyone who observes fasting will be happy to break his fasting on
account that he was able to complete that day‟s fasting in obedient to his Lord for whom he
fasted and thereby ready to fulfill the nature of taking food and drink which he has been denied
during the day.

--In the latter, somebody who fasts will be happy to meet his Lord on the Day of Judgement to
receive the reward of his obedience to Him in the life here.

8.] The odour coming out of from the mouth of somebody who is fasting may be offensive to
human being but the odour is sweeter that the odour of the best perfume in the sight of God.

9.] Fasting is a means of attaining sound health because it relieves the body of some
unnecessary particles and food reminance in the body and cleans the intestines and reduces
cholest.

--In a tradition, the Prophet (SAW) said: “engage in fasting and be healthly sound” (Ibn As-
Sunī)

The Spiritual Benefits of Fasting.

i)Patience in Obedience to Allah:

-- Patience is religiously required in the life of a Muslim since no one will enter paradise without
being patience. Allah says: “And their recompense shall be paradise, and silken garments,
because they were patient” Quran 76 verse 12).

--A fasting person exercises a great patience in obedience to Allah’s command through the
sufferings of the pangs of hunger and thirst he experiences.

-- This also transfers to the subjugation of his physical desires, his carnal appetites and of the
longings of his heart to the will of Allah.

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--He will therefore be able to apply patience and tolerance in relating with people during the
fasting and in other days.

(ii) Taqwa (God – Consciousness)

--It is never happened that someone will deny himself of eating, drinking and pleasures of the
world for nothing sake and without benefit.

-- Taqwal-Lah means obedience to Allah‟s commandment and keeping away from His
prohibitions. The benefit of fasting in Islam is originaly to attain taqwal-Lah.

--The very first verse of the Quran on fasting (Quran 2 verse 183) informs us that the first
benefit of fasting is to attain God’s consciousness (taqwal-Lāh).

--Whatever rules or regulation and etiquette concerning fasting explain the injuction of this verse
in order to achieve this benefit.

--Therefore taqwal-Lāh is the first training a fasting person will acquire so that this can protect
him against strong desire for worldly pleasures and engaging in abominable characters which
leads to transgression and commiting sins not only during the fasting period but throughout his
life time.

--It is believed that a fasting person, who denies himself of eating drinking and sexual pleasure in
obedient to Allah and recognition of His presence everywhere and everytime will recognize
fasting as a means of acquiring taqwal-Lah.

(iii) Al-Ikhlas (Sincerity).

--Fasting endows those who engage in it the act of carrying out actions for Allahs sake, which is
the meaning of al-Ikhlāṣ.

--This aspect is an essential requirement for the acceptance of deeds by Allah in Islam and that is
why He (SWT) asks Muslims to worship him sincerely, (Q. 98: 4).

--Fasting is one of the ways by which sincerity of a Muslim is tested and determined.

--This is because it is only Allah who can know if a person is really fasting or not. People cannot
see the secret of a fasting person.

-- Only Allah has the power to know his condition.

--A fasting person who is sincerely fasting should also be able to exhibit sincerity in every aspect
of religious or mundane activity, such person will behave very well in the society.

(iv) Cultivating Sense of Appreciation

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--One appreciates the value of something when he loses it.

--This is true in relation to foods and drinks that are temporarily abandoned between dusk and
sunset during fasting.

-- He learns to be truly grateful to Allah and appreciates His provisions which he has taken for
granted before. One will equally recognize the feeling of the poor as a result of hunger, thirst and
lawful worldly pleasures abandoned during the fasting as a result of which he helps the poor
during and after fasting.

(vi) Unquantifiable divine reward

-- Abū Hurayrah reports that the Messenger of Allah stated:

--the reward for every good deed of a person is increased by ten to seven hundred times
(depending on intention and sincerity).

-- But in respect of the reward for fasting Allah proclaims: “Fasting is for me and I, Myself
shall bestow the reward. The fasting person forgoes his desires, eating and drinking for
My sake. He will be entitled to two kinds of delights. One will be at the time of breaking
the fast and the second will be at the time of meeting his Lord”.

(vii) Prestige (of entering Paradise through the gate of Rayyān). Sahl b. Said reports that
the Messenger of Allah stated: “there are eight gates of Paradise. One of them is
called Rayyān. Only those who fast will enter Paradise through this gate” (Bukhārī
& Muslim).
--In actual fact, the doors to heaven are opened and doors of hell are closed during the
month of Ramaḍān. Abū Hurayrah reports that the Messenger of Allah stated When
Ramaḍān commences the gates of paradise are opened and the gates of hell are
closed, and the evil ones are chained” (Bukhārī & Muslim)
(vii) Shield against Satan and its Agents.

--Fasting is one of the major tool believers have against Satan.

--Al-Ghazzālī explains this and says: it is when we eat that Satan enters our blood stream.
Fasting is therefore, a fortress and safe place for the friends of God who has put the guile
and trickery of Satan in shackles. Perhaps this is one of the wisdoms behind the advice of
the Prophet (SAW) for single Muslims to engage in fasting if they don‟t have the means for
sustaining the marriage.

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(viii) Quick Answer to Prayers.
--Fasting is one of the devoutional activities which move a servant closer to Allah and prayers
are answered quickly based on the closeness of a person to his Lord.

-- Allah says And when my slaves ask you (O Muhammad PBOH) concerning me, then (answer
them), I am indeed near (to them by my knowledge).

--I respondto the invocations of the supplicant when he calls on me (without any mediator or
intercessor) so let them obey me and believe in me, so that they may be led alright. (Q2: 186)

Moral and Social Benefits of Fasting.

(i) Cultivation of Good Behaviors:

--Fasting helps Muslims to behave well and control their bad attitudes. A fasting person must
neither pick up quarrel nor tell a lie nor back-bite.

--Fasting is not only to abstain from food and drinks, it also includes avoiding all the sinful
deeds and the use of foul and filthy language.

--The Prophet is reported to have said: ُّ “Any person (while fasting) who tells lies and does
not desist from them, Allah is not in need of that person not eating or drinking”

(Bukhārī) Abu Hurayrah relates that the Messenger of Allah (PBOH) stated fast is a shield,
therefore, whoever is fasting should not resort to obscene language and immoral behavior.
if any other person quarrels or abuses a person who is fasting, then the one who is fasting
should say: I am fasting (Bukhārī)

(ii) Sympathy and Kindness.

--One of the aims of fasting is to experience what it is to be hungry so that one can have a
greater understanding of what it is like to be poor and not have enough to eat.

--Giving Ṣadaqat al-Fiṭr/voluntary charity is the practical demonstration of this objective. It is

believed that ones fasting will be hanging in the balance until he has given out the Ṣadaqat al-
Fiṭr/voluntary charity.

(iii) Fasting generates Friendship,

--Brotherhood and Unity In some places, Muslims pay visits and join one another in breaking
their fasts at sunset during Ramaḍān; they gather together to listen to Tafsīr (Qur‟ānic
exegesis); they observe Tarāwīh together; they give charity to the less privilege members of the
society.

-- Some mosques provide food during Maghrib and fajr times for the benefit of the poor.

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-- All these acts lead to friendship and promote the sense of brotherhood.

Thus, enmity, hatred and the likes are removed from the society.

--These types of qualities achieved during the fasts can be applied to the Muslim daily life
activities in relation to their neighbours in other times apart from during the fasting days only.

(iv) Prevention of Anti-Social Evils

-- Fasting prevents anti-social evils such as illicit sexual relations, fasting can be regarded as a
form of castration.

--It is well known that there is a nexus intercourse.

--It is when one eats his fill that one will have a sexual urge.

--It is rare for a person who is hungry to have urge for sexual intercourse.

--This is why the Prophet recommended fasting for those who are unable to marry so as to curb
them from fornicating.

--The hunger and thirst will reduce the libido, and this protects him from committing zinā. If
one can abandon legal sexual intercourse for fasting, such person can also avoid illegal sexual
intercourse which is a bane to sipiritual and moral development of our society today.

Physical and Health Benefit

--Health wise, the benefits derivable from fasting are many.

-- Organs are rested; blood is purified and stomach troubles cured.

--An over-weight person sheds some of his weight.

--The health of the diabetic patients is improved as fasting reduces the level of sugar in his body.

--The use of fresh date for breaking fast as recommended by the Prophet (SAW) is suggested to
be medically attached.

Meritorious Acts of Fasting/ the traditions of fast (sunanuṣ-ṣawm)

--These acts are as well called the traditions of fast (sunanuṣ-ṣawm) which are rewardable.
Doing them attracts reward while neglecting them does not call for punishment but may reduce
the reward.

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i)Taking of Saḥūr: pre-dawn meal

--This has to do with eating and drinking at the latest part of the night with the intention to fast.

-- It is a sunnah to take Saḥūr (pre-dawn meal) in order not to miss the blessings of Allah
attached to it.

-- One should not intentionally avoid taking meal before dawn.

--It is reported that the Prophet of Allah said: "take your meal before dawn as there is blessing
in it”.

--This is contained in an unanimously agreed upon sound Ḥadīth.

Another Ḥadīth relates that the Prophet (SAW) said; ‘the difference between our fast and that
of people of scripture is the meal taking in the night’ related by Muslim.

--If someone is in doubt as regard the appearance of morning twilight (fajr), he should continue
to eat until he is no more in doubt about its appearance. Allah said: “…eat and drink until the
white thread is distinguishable from the black thread due to the appearance of dawn”
Qur‟an 2 verse 187.

Iftar: breaking of fast

--This is breaking of fast after sun set by taking fruits such as fresh dates, dry dates, orange,
apple and so on.

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--If fruit is not available, one can drink water.

--According to the practice of the Prophet (SAW), it is most excellent to take fresh dates
followed by dry dates then other types of fruit then water.

--While it is excellent to take meal at the latest part of night it is also excellent to break fast
immediately after the sun set since it also consititute blessing.

-- It is reported by the Prophet (SAW) that Allah said: „the most beloved to Me among My
servants is that person who breaks his fast immediately (after the sun set).

--Breaking of fast should take place before the observance of sun set prayer (Maghrib).

--Anas relates that: The Messenger of Allah (PBOH) broke the fast before (he performed)
sun set (Maghrib) prayer by eating fresh dates. If they were not available by eating dried
dates. If there are no dried dates available then by drinking few sips of water. (Abu Dawud
Tirmidhī) --When breaking one‟s fast at sunset the prophet is reported to have recommended this
prayer “Oh Allah? I observed the fast for You and I am breaking it with the sustenance
provided by You.

-- There are other recommended prayers also.

--Delaying of Iftār and eating of Saḥūr early have been condemned by the Prophet (SAW).

--All the sayings and actions of the Prophet (SAW) testify to the fact that Saḥūr should be
delayed to some extend while Ifṭār should be taken very early; immediately the sun sets.

--Caution must be taken that we don’t go beyond the limit.

ii)Observance of Tarāwīḥ Prayer

--It is prayer done in the night after fasting.

-- This exclusively takes place in the month of Ramaḍān.

--It is expected of a fasting person to observe Tarāwīḥ prayer after Ishā or in the night.

-- This is part of the blessings of Allah for Muslims.

--They fast during the day and pray during the night.

--The rewards of both cannot be quantified. The Prophet (SAW) observed Tarāwīḥ for three days
congregationally and stopped but continued it in his house for fear of making it compulsory i.e.
he did not want his Ummah to consider it obligatory.

-- It may be two or more in even numbers, which is followed by Shafʿi and Witri. Night prayer
(tahajjud) should be offered by the Muslims, either fasting or not, every day.

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iii)Abundance in Prayer and Recitation of the Qurān

-- A fasting person must increase his prayers for himself, his family and the generality of
Muslims all over the world.

--He should pray for good things in this world and the best things in the hereafter.

-- No fasting person is expected to be indolent during the blessed month of Ramaḍān in order not
to miss great rewards in it.

--Muslims are likewise encouraged not to leave Quran unread everyday, whether fasting or not.

ix)Increase in virtues.

--During the month of Ramaḍān, a fasting person should struggle to overcome his vices and
increase his virtues.

--This is expected of the Muslim everday as he should try to suppress the evil inclinations and
adhere strictly to good conducts as contained in the Qur‟ān and Ḥadīth.

--If one can bear the intensive heat of the summer and the sharp pangs of hunger and thirst and
observe fasting' it behooves the person not to spoil his fasting with little vices.

--Instead, he should increase his rewards exponentially by doing good.

--The Prophet (SAW) is reported to have said, if in it (i.e. the month of Ramaḍān) a person will
seek the propitiation of God by doing anything it will be treated as equal in recompense to the
fulfillment of an obligatory duty in the other days of the year and if he will fulfill an obligatory
duty in it, it will be treated as equal (in recompense) to the fulfillment of seventy obligatory
duties in the other days of the year.

--It is the month of patient perseverance, and the reward on patient perseverance is paradise and
it is the month of compassion (Baihaqī).

(vi) Uprightness of Purpose

-- It is important for a fasting person to bear in mind the purpose for which fasting is undertaken.
A Muslim should not fast for fear of social censure or out of habit.

--If it is done for these sakes, the spirit of fasting is totally lost.

--Fasting in Islam is to show obedience to Allah alone.

--Other benefits are secondary.

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-- Thus the Prophet (SAW) is reported to have said; “he who engages in fast with Imān (faith)
and Iḥtisāb (keeping to the rule and with trust in divine recompense) all his previous sins
will be forgiven”.

--Fasting people must avoid every thing that is detrimental to the purpose of fasting.

vii)Good Words

--A fasting person is expected to utter good words.

--He should not get angry or abuse others.

--If he is abused or indecent word is thrown to him, he should not pick up quarrel but he should
say: “I am fasting”.

--The Prophet (SAW) said: “God has no need for him to go without food and drink who
cannot shun evil and false-hood even during a fast".

--He also said: “many are there among you who fast and gain nothing from it except hunger
and thirst; and many are there who pray (throughout the night) and gain nothing from it
except wakefulness”.

Hajj - Pilgrimage

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ORIGIN OF HAJJ

--In the 19th century BC, Muslims believe, Ibrāhim – the patriarch Abraham of the Bible,
revered by the followers of Islam, Christianity and Judaism – was instructed by Allah to build a
house of worship in a narrow valley between two barren ridges, Safā and Marwa. He built it in a
place called Bakkah, today called Makkah/(MECCA), on the present site of the Ka'bah, the
cubic structure inside the Grand Mosque.

--Since that time, Makkah/(MECCA) has been a city of pilgrimage. Towards the end of the
fifth century of our era, under the dominance of the Quraysh, one of the Meccan tribes, both
commerce and pilgrimage flourished in the city, yet the monotheism that Ibrāhim had preached
had been nearly forgotten: Idols representing as many as 360 different deities are believed to
have been erected in and around the Ka„bah during this era, many were placed there by travellers
of caravan routes. These remained so until the Prophet Muhammad's return to Makkah from
Madinah in 629 C.E. when he cleansed the Ka„bah of the paganism customs.

DEFINITION OF HAJJ

Hajj, in Islam, means visiting the Sacred Mosque in Makkah during certain dates in the Lunar
year, which are called “the months of Hajj”.

The lexical meaning of the word Ḥajj is "to set out towards a definite objective" or "heading for
a specific destination". It also means, "to continuously strive to reach one's goal". However,
as a Jurisprudential terminology, it implies "to set out for the Kabah, the sacred House in order
to fulfill the pilgrimage rites".

-- It is an annual event, taking place during the month of Dhūl-Hijjah, the last month of Islamic
Lunar Calendar and a journey different from any worldly travel.

--These months are Shawwal, Dhu’l-Qa’dah and Dhu’l–Hijjah (10th, 11th and 12th month of
Islamic year).

-- Pilgrimage to the holy land is only acceptable at these times while conditions (Shurut) of
performing it cannot be accepted before these months, for the Glorious Qur’an reiterates: “The
months of the Hajj are well known …” (Q2:198)

--Therefore, the rite constitutes the last cardinal pillar of Islam and on no account should it come
before the other pillars.

-- It is a solemn religious duty which is incumbent upon every Muslim.

-- Although, with a clause that only those who can afford to undertake the journey should
embark on it. Glorious Qur’an says in this regard: “… And pilgrimage to the House is
incumbent upon men for the sake of Allah, upon everyone who is able to undertake the
journey to it” (Q3:96).
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--Hajj is incumbent upon every adult Muslim, be it male or female provided he/she is mentally
sound, physically fit and financially capable to afford the religious trip.

--Ḥajj is to be performed once in the life of a Muslim and additional attempt to perform it more
than one is supererogatory.

-- A companion once asked the Prophet (PBOH): "O messenger of Allah! Is the Ḥajj
(pilgrimage) to be performed yearly?" The Prophet (PBOH) replied, "If I say so, it will be
taken for an obligatory rite which lies beyond your power. Pilgrimage is to be performed
once and whoever does it more than once does so voluntarily".See Abū Dāwud: ch.11,
Ḥadīth

ACTS/RITES/OR DUTIES OF HAJJ

---It should be known to you that the acts or rites or duties of Hajj are generally ten.

i)The wearing of seamless garments (Ibram) at the Miqat.

--Iḥrām is from ḥaram meaning prevention or forbidding or entering upon a state, which a
particular dress is put on, and certain acts, ordinarily lawful, are forbidden.

--It is a symbol of purity and of the renunciation of evil and mundane matters.

--Men don(put on ) a garment of two seamless pieces of white cloth, a piece reaching from the
navel to below the knees and the other piece covers the upper part of the body.

--Women wear modest and unobtrusive dress of any colour and cover their heads (pilgrims
arriving by air may don the Iḥrām before or during their flight).

--Once wrapped a pilgrim is bound to wear it until he completes all the rituals of Ḥajj.

-- The object of Iḥrām is to make all pilgrims, rich and poor look alike so that there may be no
question of who is rich and who is poor, who is great and who is low.

--The pilgrims facing the direction of Ka 'bah (Qiblah) should start reciting an invocation called
Talbiyah, which reads thus:

Here I am at thy service, O God, here I am .Here I am at thy service. Thou hast no equals
Thy alone is all praise and all bounty and Thy alone is the dominion Thou hast no equals.

--Pilgrims are also required to chant this invocation each time they ascend a hill or descend from
a valley and mostly after the five times daily prayers.

-- It is equally recommended that they chant it aloud save for women pilgrims.

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ii)Circumambulating the Ka’bah known as Th e Tawaf..

--The word Ṭawāf is derived from ṭāfa (to go round a thing) and in the technical language of
Islam it means walking seven times counterclockwise around the Ka'bah.

--The Ka’bah is the cubical structure at the centre of the Holy Mosque in Makkah.

--This circumambulation expresses the centrality of God in life.

-- One begins circumambulating by standing facing Ka'bah with the Black Stone (Ḥajar al-
Aswad) to one's right and Yamān corner on one's left.

--Then one invokes Allāh Almighty as one wish. It is recommended to say:

"O Lord grant us the good of this life and the good of the hereafter and save us from the
torment of the hell fire".

--It is also recommended that pilgrims kiss the black stone as they pass by it in their
circumambulations. --The divine injunction to perform the Ṭawāf of the house is contained in the
following Quranic verse:

"And let them go round the Ancient House" (Q.22: 29)

IMPORTANCE /The Significance of Tawāf

--Circumambulation of Ka'bah has nothing to do with idolatry.

-- It only expresses going round about the House which is an emblem of Divine Unity, the place
from which sprang the idea of Divine unity and which would ever be the centre for all believers
in Divine unity.

--During this circumambulation the pilgrim feels himself in the presence of Allah, crying aloud
in unison with other pilgrims,

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 “Here am I, O Allah! Here am I, in Thy presence, there is no associate with Thee, here am
I”.

--The pilgrim, at the time of this circumambulation forgets everything and remembers only
Allah.

-- He as well in the process forgets his own presence, as all his ideas are solely concentrated
upon one theme, the theme of Divine unity.

iii)The running between the two hills of Safa and Marwah otherwise known as Sa’y.

The Sa'y

--The word Sa'y means running and in the Islamic terminology, it signifies the pacing of the
pilgrims between the two little hills situated near Makkah, called the Ṣafā and Marwa in
commemoration of frantic search for water of Abraham's wife, Hajar when she was left there by
Abraham.

-- The spring that Allah brought forth for Hajar and her baby son, Ismāil, is Zamzam, which
flows copiously still.

--The Sa'y is spoken of in the Glorious Qur'ān when Allāh says:

The Ṣafā and the Marwa are truly among the signs of Allah, so whoever makes a
pilgrimage to the House or pays a visit to it, there is no blame on him if he goes round
about them. Q2:158

--This rite starts from Ṣafā. Going forth up to Marwa makes one run and coming back to Ṣafā
makes another.

--Thus the last seventh run is completed at Marwa. The pilgrim should perform the rounds
consecutively.

--Whoever happens to be sick or cannot endure running or walking is allowed to use a wheel
chair available on the spot as a taxi.

iv)The stay at Arafat (Wuquf /Arafah) on the 9th day/(The Assembly at ‘Arafat (Wuqūf)

--Arafat is the name given to the plain which is situated to the east of Makkah at a distance of
about nine miles.

-- It is said that the name derives from „arafa or marifah, which connotes knowledge of a
thing, and marifah especially, means the knowledge of God.

--Perhaps the name given to this plain was based on the fact that on it men assembled together as
equals in all respects, are best able to know their God.

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--The pilgrims, upon reaching the plain of Arafah earlier enough before noon say the Ẓuhr and
Aṣr prayers combined, after which the Imām delivers a sermon (Khuṭbah) from the pulpit on
the Jabal al-Raḥmah.

--The pilgrims stay in „Arafah from afternoon till sunset only and it is known as Wuqūf
(halting, assembly or standing still).

--This is the emotional climax of the Ḥajj and the devotional apogee of Muslim spiritual life:
pilgrims stand or sit – some for minutes, some for hours and before God reflect on their lives and
pray for mercy and renewal, crying aloud Labbayka Allāhuma labbayka.

--The Ḥajj is considered to have been performed if the pilgrim reaches Arafah in time on the 9th
of Dhūl-Ḥijjah, but if he is unable to join in the assembly at Arafah, the Ḥajj is not performed.

v)The stay of Muzdalifah

vi)The stay at Mina on the 8th day

vii)The stoning of the devil (Ramy al-Jimar )

The word ramy means throwing and Jimār, which is the plural of Jamrah, means effigies.

--The pilgrims are required to cast stones at certain fixed places during the last day of Ḥajj, the
10th of Dhūl-Ḥijjah and the three tashrīq days (the three days succeeding the day of sacrifice i.e.
11th, 12th & 13th of DhūlḤijjah).

--Each of the three places in Mina where stones are thrown is also called Jamrah mainly
because of the stoning that takes place there.

--That which is nearest to Makkah is called Jamrah Aqabah; the second being Jamrah Wusṭā
(the middle Jamrah) which is near to the mosque of Minā and a little distance from this place is
the third Jamrah called Jamrah Sughrā (the smallest Jamrah).

--The optimal way to cast pebbles is to stand in the middle of the valley after sunrise,Arafat
being to the right, Makkah to the left, raising one's arm.

--Whoever cannot go to cast the pebbles due to illness or anything else can ask somebody to do
so on his behalf.

--The number of stones to be thrown at each Jamrah is seven – the number symbolising infinity.

-- After throwing each stone, the takbīr (Allāhu Akbar) is recited aloud.

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--The throwing of stones draws attention to the temptation of the evil one.

--This symbolic repudiation of evil commemorates Abraham's three rejections of Satan when
God asked him to sacrifice his son.

--Thus, when pilgrims stone the devils, they are stoning temptations and those negative traits and
character flaws that separate them from their creator – pride, selfishness, greed, fear, etc.

viii)The sacrifice in Mina on the 10th day (Yawm al-Hashr)

ix)The shaving and Hair clipping

x)The final Tawaf (Tawaf al-Ifadah).

--It should be noted as well that only four of the above highlighted rites are basic and
compulsory.

-- These are (etc. Ihram, Sacy; Wuquf alcArafah and an-Nahr), others are Sunnah acts or rites.

LEGITIMACY OF HAJJ

--- Ḥajj was institutionalized in the late ninth year of the Hijrah calendar based on a revelation of
a verse of the Glorious Qur‟an, which reads thus:

Translation:

In it are manifest signs (for example), the Maqām (place) of Ibrāhim (Abraham); whoever
enters it, he attains se curity. And Hajj (Pilgrimage to Makkah) to the House (Ka'bah) is a
duty that mankind owes Allah, those who can afford the expenses (for one's conveyance,
provision and residence); and whoever disbelieves (i.e. denies Hajj (pilgrimage to Makkah);
then he is a disbeliever to Allāh), then Allāh stands not in need of any of the mankind, jinn and
all that exists. (Q3: 97)

Conditions or Pre-Requisite of Ḥajj

Being a Muslim

--An intending pilgrim should be a Muslim as Ḥajj is not obligatory on the Kāfir or the apostate
from Islam.

--Indeed, it is a practicing Muslim who knows the nitty-gritty of the task ahead as well as what is
expected of him after the journey who should perform this once-in-a-lifetime obligatory.

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Maturity

--Ḥajj is obligatory on every adult Muslim with a sound mental health. Although, minor may
be taken along to perform it in order to encourage him to practise Islam.

-- Ibn Abbās reported: A woman held a child to the Prophet (PBOH) saying:”Is it valid for my
child to perform Ḥajj?” The Prophet said: “Yes” and “the reward will be yours”.

Health

--An intending pilgrim should be in a sound bodily health to undergo the trial of the hard
journey.

--It is not obligatory on the weak or sick person until he gets well.

-- He may even send a proxy for the Ḥajj and defray his expenses.

-- He as well as his proxy shall receive their reward in full.

The Glorious Qur'ān teaches:

“And pilgrimage to the House is a duty which men owe to Allah – whoever can find a way
to it” (Q3: 97)

Financial Capability

--He should also have the means to defray the expenses of the Hajj.

--When a man has not got sufficient provision for the journey as well as to cater for the
dependants whom he leaves behind such as; parents, wives, children and relatives, Hajj is not
obligatory on him.

The Glorious Qur'ān teaches:

“And make provision for yourself, the best provision being to keep one's duty “(Q2:197).

Safe Route

-- Islam stipulates that the route from home to Makkah should be safe of danger to life and
properties. The countries through which the pilgrim has to pass should have political stable
governments and there should be no enemy or armed bandit to attack him on the way.

-- The Prophet himself and many of his companions could not perform a pilgrimage after the
flight to Madinah, because their lives would not have been safe at Makkah. And when ultimately
the Prophet undertook a pilgrimage („Umrah) with about 1,400 companions in the sixth year of
Hijrah, he was not allowed to enter Makkah and had to come back without performing a
pilgrimage.

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Sanity

--Whosoever determines to perform Ḥajj, the first pre-requisite is to have a pure, sincere and
genuine intention, which means that his journey to the Holy Land (Makkah) must be absolutely
for the sake of serving Almighty Allah.

--He should also be of sound mental health, that is, one in his right mind as Ḥajj is not
obligatory on a lunatic who, according to Islam, can neither be taken nor adjudged by his
actions.

--Ḥajj, like other religious duties in Islam requires mental alert to cope with the rigours but
rewarding acts.

--A tradition of the Prophet (PBOH) reads thus: The pen is with-drawn from three persons i.e.
The pen which records human acts pending Divine Judgement – the sleeper until he
awakes, the child till he grows up and the lunatic till he is cured from his insanity.

--It is related that people from Yemen used to come for pilgrimage without any provisions with
them, saying that they were mutawakkil (people trusting in God) and when they came to
Makkah, they resorted to begging (Bukhāri, 25:6)

Maḥram (A Male Companion as Guardian and Protector) for a Woman

-- Islam stipulates that a woman should not undertake any journey whatsoever except if a
Maḥram (a male companion) who is legally forbidden to marry her accompany her.

--This is to guide against adultery and any other thing that can create room for it. If no Maḥram
is available the woman is exempted from Ḥajj obligation.

--The Holy Prophet (PBOH) says:

A woman should not travel except in the company of her close relation (who by law cannot
marry her) and no man should be with her in isolation except a close relation of her is
present.

-- A man then said: Oh the Apostle of Allah, I intend to go out with so and so army while my
wife intends to perform pilgrimage

--The Apostle said:

"Go out with her"

(Bukhāri & Muslim)

--However, it should be known that a relative who is eligible to accompany her must fulfill four
conditions.

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--He has to be male, Muslim, mature and sensible as the Prophet (PBOH) says:

“… her father, or son, or husband or brother, or a relative to her” Sahih Muslim .

--Before he leaves his home, a pilgrim should

a) redress all wrongs,

b)pay all debts and

c) prepare himself for good conduct throughout the Ḥajj.

-- It is also expected of him to

d) clean his body thoroughly;

e)cut his nails,

f)remove all unwanted hairs from armpit and under belt and

g) as well take a full shower or bath.

--He should thereafter, perform ablution and offer two rak'ah non-obligatory prayers (nafl) at
the time of his departure from home.

--He should also remember to take along with him the following articles among others:

1. Sleeping bag

2. Air-Pillow

3. Sleepers (cross over the foot or bathroom sponge type)

4. A small bag/purse he can wear under to keep his money and passport

ḤAJJ BY PROXY

--This connotes the arrangement made by a person for someone else to perform Holy Pilgrimage
on his behalf.

--This includes defraying his journey expenses and enough funds to provide for dependants till
his return from the Holy land

--When putting on the Iḥram, the deputy has to intend by heart for the person who has appointed
him.

CONDITIONS FOR PERFORMING HAJJ BY PROXY

The conditions for performing Ḥajj by Proxy include the following:

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 a) Having a physical disability due to geriatric or chronic disease, meaning the kind that has to
do with old age or that continues for a long time and cannot be cured respectively.

b) Being unable to ride forth

Priority of Ḥajj in Person over Ḥajj by Proxy

--In Islam, it is not permissible for whoever is yet to perform his own Ḥajj to perform it for
someone else. --He must have performed his own Ḥajj in person before he can be eligible to
perform it for others.

-- This is evident in a tradition of the Holy Prophet Muhammad (PBOH):

Abdullah ibn Abbās reported that the Apostle of Allah (PBOH) heard a man saying: Labbayka
on behalf of (Shubrumah). 'The Prophet (PBOH) said: "Have you performed the
pilgrimage for your own self? He replied 'No'. The Prophet (PBOH) said: perform al-Hajj
due on you first, then perform Hajj for (Shubrumah). Abū Dāwud & Ibn Mājah.

The Significance of Ḥajj Performance

1]Manifold rewards in religious observances

--Pilgrimage to Makkah and Madinah is enjoined in Islam and any act of worship performed in
either of the two places attracts rewards in manifold.

-- Islam recommends the journey to Madinah with the intention of visiting the Prophet's mosque
only and nothing else.

The Holy Prophet (PBOH) was reported to have said:

Do not undertake a (religious) journey except to three masjids: al-Masjid al-Ḥaram (at
Makkah), alMasjid al-Aqsā (in Jerusalem) and my Masjid (in Madinah), (Muslim and
Bukhāri)

2] Demonstration of Love in Almighty Allah

--Pilgrimage is, in a way, ranked the biggest of other forms of worship because unless a
prospective pilgrim really loves Allah, he would not have undertaken such a long journey,
leaving all his near and dear ones behind him.

--While on pilgrimage, his thought are concentrated on Allah, his very being vibrates with the
spirit of intense devotion and he as well finds the atmosphere filled with piety and godliness; he
visits places which bear witness to the glory of Islam and all this leaves an indelible impression
on his mind, which he carries all along for life.

.3]Manifestation of the Universality of Islam

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-- Indeed, pilgrimage is a wholesome manifestation of the universality of Islām and brotherhood,
as well as equality of the Muslims.

--Makkah is the centre towards which Muslims must converge from all walks of life once in a
year in response to the call of Allāh.

--They meet on this occasion and discuss topics of common interest, and in general create and
refresh in themselves the faith that all Muslims are equal and deserve the love and sympathy of
others, irrespective of their geographical or cultural origin.

--This principle is in line with the following verse of the Glorious Qur'ān

“The believers are nothing else than brothers (in Islamic Religion)”
(Q.49: 10)

-- The pilgrims also clad in the same simple way, observe the same regulations, and utter the
same supplications at the same time in the same way, for the same end.

-- All forms of distinctions have disappeared.

--Then, there is no loyalty, but loyalty of all to Allāh and there is no Aristocracy but humility and
devotion. Both poor and rich, black and white, young and old meet on equal footing.

4] Renewal of Contact with Prophet Ibrāhim and Ismā'il

--Pilgrimage to Makkah, in a way, is the renewal of bond or contact with Prophet Ibrāhim
(Abraham) and (his son) Ismā'il, who are known to have been the foundation layers and the first
pilgrims to the first house of Allah on earth, i.e. the Ka'bah at Makkah.

The Glorious Qur'ān reads thus:

“And (remember) when Ibrāhim (Abraham) and (his son) Ismā'il (Ishmael) were raising
the foundations of the House (the Ka'bah at Makkah), (saying), "Our Lord! Accept (this
service) from us. Verily! You are the All-Hearer, the All-Knower”. (Q.2: 127)

--This bond or contact affords the pilgrims opportunity to safeguard Prophet Ibrāhim's legacy
and to compare their own ways of living with the way he had shown as well as to take stock on
the condition of Muslims with a view to improving it.

.5 Reminder of the Grand Assembly on the Day of Judgement

--Annual assemblage in Makkah and Madinah is a reminder of the Grand Assembly on the Day
of Judgement when mankind will stand equal before Almighty Allah, waiting for their final
destiny and where no superiority of race or stock can be claimed.

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--It is also a reminder of the fact that only Makkah in the world over was honoured by Allāh in
being the centre of monotheism since the period of Prophet Ibrahim and it will continue to be the
centre of Islām, the religion of pure monotheism, till the end of time.

.6 ]Confirmation of Commitment to Almighty Allāh

--Pilgrimage to Makkah also confirms the commitment and total dedication of the Pilgrims to
Almighty Allāh and their readiness to forsake the material interests in His service.

--Everyone can imagine what sort of setback their means of livelihood could have suffered while
away from home but they rather put their trust in Almighty Allāh who rewards good for good.

.7] Abrogation of Sin

--While on pilgrimage to Makkah ,Muslims are required to suppress their passions and refrain
from certain number of things.

--These include bloodshed, evil talks, corruption, etc.

--Allah promises rewards for whoever perfectly performs Ḥajj according to the Prophet's Sunnah
and neither commits sin nor evil during Ḥajj.

--The Holy Prophet (PBOH) was reported to have said:

“One who performed Ḥajj and did not speak obscenely, nor act corruptly, will return
without his sins, like the day his mother gave birth to him" (Bukhāri and Muslim)

SOCIO-ECONOMIC BENEFITS OF HAJJ

--Ḥajj, apart from being a spiritual exercise, also has socio-economic values.

--In fact, Ḥajj has many other benefits, which cannot be quantified due to our limited knowledge.

-- In this unit, you shall be acquainted with some of the socioeconomic benefits of Ḥajj.

1] Alhāji and Alhāja Appellations

--Alhāji and Alhāja are dignified titles which an average African Muslim, particularly
Zimbabweans aspire to acquire prestigiously through the Ḥajj since both appellations are
considered to be sure way of raising their social and economic status.

--Oloso (1984) avers: --A trader who has performed the Ḥajj stands a better chance of having
more customers than those who have not.

-- His commodities are considered to be possessing more blessings and can be resold much
quicker because of the charisma which he received by means of Ḥajj.

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He states further that:

---A Muslim woman who has made the Ḥajj is more attractive to men by her mode of dressing
than others who have not, even if she had an unimpressive outlook.

--In order to maintain their social and economic status, many African Muslims who have means
have resolved to perform Ḥajj on yearly basis.

2] Enhancement of Inter-Tribal Marriages

--Undoubtedly, the kind of social interaction that prevails at various Ḥajj camps in both state and
national levels strengthens unity of the country since people of diverse tribal settings or ethnic
groups meet, chat, pray, sleep and even in most cases dine together in the spirit of Islam.

-- These sorts of interactions have consciously or unconsciously enhanced inter-tribal marriages

on some occasions of which only Almighty Allāh can quantify.

3] Social Exposure and Experience

--The intending pilgrims of a particular village, city, local government council or even state do
meet for a number of Ḥajj preparatory activities like meeting for registration either at the
residence of their pilgrims' coordinator (formerly known as agent) or at the headquarters of their
state pilgrims' welfare board.

--They also meet at designated Banks for exchange of their money with Bank drafts or traveller's
cheques in foreign currency.

--To a vast number of these pilgrims, such meetings are first of their kinds, affording them
unique opportunities of social exposure and experience beyond their familiar environment and
normal life routines.

4] Institution of Universal Brotherhood

--The teaching of Islam, which recognizes the Muslims, the world over as brothers to one
another irrespective of their origin is well understood in the matter of Ḥajj.

-- In a small locality, all the Muslims meet to pray five daily prayers in a mosque through which
they get to know one another.

--The gathering is greater when all the Muslims in that town come together on Fridays for Jum'at
service; one can imagine what the case would be when Muslims meet in Makkah on yearly basis
to serve, same Lord, in same manner.

--Brotherhood in Islam cut across races, colours and ranks.

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--It affords Muslims the opportunity to make friends and discuss matters of common interest
among each other while on same mission of Ḥajj.

In a letter written from Makkah during his pilgrim in 1964, Malcolm X wrote:

“Never have I witnessed such sincere hospitality and overwhelming spirit of true
brotherhood as is practiced by people of all colours and races here in this ancient Holy
land”

--it gives them a splendid opportunity to remove the faults that may have crept into their beliefs
and practices under the influence of an alien ideologies and un-Islamic civilizations or as a result
of imitating the ways of life pursued in the neighbouring countries and to the knowledge and
awareness of faith from the 'fountain of purity' which is eternally protected against pollution and
defilement.

5 ]Annual fair and transcontinental merchandising opportunity Economically

-- Ḥajj is a kind of annual fair and transcontinental merchandising opportunity.

--Not all of the pilgrims go to Makkah out of devotion; there are a number of people who make
the pilgrimage only from hope for gain.

--Others fell somewhere in between, for it was very common for a pilgrim to partially finance his
Ḥajj expenses by becoming a trader along the way.

-- In the Ḥajj camps, in the ports and in the Holy cities there was always something to buy and
sell.

--The merchants used the relative securing of the Ḥajj not only to sell at retail to the pilgrims,
but also to transport good wholesale to Makkah.

--Returning pilgrims were often weighed down with various items such as prayer beads, often in
large quantities as to suggest the intention of resale to the people back home.

--More importantly, trading during the Ḥajj season is permitted so that pilgrims coming from
different and far-off parts of the world could recover the cost of the long and expensive journey
and perhaps, return benefiting both spiritually and financially.

--Almighty Allāh says in the Glorious Qur'ān:

“It is no crime in you if ye seek the bounty of your Lord (during pilgrimage). Then when ye
pour down from (mount) „Arafat, celebrate the praises of Allāh at the sacred Monument
and celebrate His praises as He has directed you, even though, before this, ye went astray”
(Q.2: 198)

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 -- However no pilgrim should make trading his primary objective of performing Ḥajj. Whatever
gain associated with it is secondary.

6 ]Enhancement of Saudi Arabia Economy

--Undoubtedly, the annual pilgrimage is increasingly becoming an important contributor to the

Saudi economy.

--The reason being that, nearly three million pilgrims from abroad and within the kingdom, who
perform the annual Ḥajj and „Umrah, the lesser pilgrimage almost all year round, need some
essential services such as; accommodation, transportation and food which invariably contribute
to the kingdom's economy.

--Furthermore, pilgrims arrangements from and back to their home countries also form a vital
part of the process of which Ḥajj and „Umrah companies in Saudi Arabia compete and using all
the available marketing tools to increase their share of the huge pilgrimage market.

--In addition, a recent field study conducted by a group of economists estimated the value of all
activities related to the Holy shrines to about SR 116.25 billion.

--The figure according to them covers the fees of „Umrah, which peaks in the Holy month of
Ramaḍān. (Haj & Umra Magazine, Vol.61, Issue 6, p.11).

SPIRITUAL BENEFITS OF ḤAJJ

--Ḥajj is unquestionably, a profound spiritual experience of a lifetime for a Muslim who

sacrifices the material world and leaves for the Ka'bah, the Islamic centre of worship, the place
towards which he has for long turned in prayers.

1] Opportunity of Self-Examination

--The Holy pilgrimage affords Muslims an excellent opportunity of selfexamination.

-- At least they can look inward to test themselves on the anvil of Prophet Ibrāhim's origin and
their leaders and reformers can as well take advantage of this unique combination of
circumstances to purge themselves of the corrupting influence of the hypocrites, deceivers and
extremists.

-- They can safeguard their faith of its religious, cultural and intellectual identity and ward off
the challenges of narrow nationalism and parochialism that are inimical to the fundamental spirit
of Islam and destructive of the organic unity of the spiritual heirs and successor of Prophet
Ibrāhim.

2] Heart-Awakening Exercise

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--Muslims of different races, colour and cultures coming from remote places experience an extra
ordinary awakening of heart and among other things take back with them a provision of faith,
love and enlightenment which sustains them and enables them to resist the pressures of fear,
greed and lust.

-- On getting to their various countries, they also share it with others who were unable to make
the pilgrimage due to poverty, illness or any other valid reason and this wealth of religious
feeling and awareness thus gain currency in the entire Islamic society, the illiterate and the
unknowing feel encouraged to acquire the knowledge of faith, the weak and the down trodden
draw inspiration from it, the spirits of the dejected and the heart-sick are revived and the
community at large acquires a new strength to carry out the duty of preaching and guidance.

3] Sincere Obedience to Almighty Allāh

-- The period of Ḥajj affords the pilgrims ample opportunity to worship Almighty Allah whole-
heartedly out of share obedience to His Majesty.

--They are totally cut-off from their normal routine of life throughout this period.

--Indeed, the annual pilgrimage reminds Muslims the world over to be prepared to offer their
most precious belongings if required for Allah, His religion and cause, as experienced in the
great tradition of Prophet Ibrāhim's sacrifice of his son, Ismā'il for the sake of his Lord.

--Prophet Ibrāhim did not query the Authority of his Lord.

--He took it as anobligation to be fulfilled, all in the service of the Almighty Allāh.

--His humility and obedience won him the favour of his Lord, for, a ram or sheep was substituted
for his son.

.4] Engagement in more devotional activities

--The pilgrims while in the Holy land spent most of their time in devotional activities such as
prayer, meditation and recitation of the Glorious Qur'ān in anticipation for Allāh's mercies,
blessings and forgiveness.

--In fact, Ḥajj is a great spiritual and life-long experience for whoever goes with genuine and
sincere intention.

5] Opportunity of having a new beginning

--The spiritual benefits of Ḥajj can be gauged in the attitude put on by pilgrims on their return
from Ḥajj. Although, within a short time, some quickly changed to what they used to be ever
before Ḥajj, many others come back utterly transformed and their lives take on a new and more
meaningful quality.

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-- The former fail to realise the real import of Ḥajj, but to the latter, Ḥajj has really acted as a
new beginning to their lives. These are those whom the Prophet (PBOH) says will return sinless
as newly born baby.

--Indeed, it is hoped that Ḥajj exercise will bring about a deep spiritual transformation, one that
will make a pilgrim a better person.

-- If such change within does not occur, then the Ḥajj will be merely a physical and material
exercise devoid of any spiritual significance.

.6 ]Efficacious Supplication

--Pilgrims take advantage of the opportunity of the efficacy of prayer during their visit to al-
Masjid al-Ḥarām to solicit for Allāh's help and blessing, not just for themselves but also for those
they left behind; and thereby they are making the spiritual benefits of Ḥajj to reach many other
people who are not there present make profit from the experience.

-- It is not unusual to see people requesting the intending pilgrims to supplicate on their behalf
when they reach the Holy Land.

--Moreover, the Holy Prophet Muhammad (PBOH) is reported to have asked the Almighty
Allah to forgive the sins of pilgrims who "stood" at „Arafat and was granted his wish.

--Thus, having stood and supplicated the hopeful pilgrims are bound to leave this plain of
„Arafat joyfully, feeling reborn without sin and intending to turn over a new leaf.

--In fact, there are endless chances during the Ḥajj in many of ht places to make such
supplications.

.7] Connection of people across revealed religions

--The pilgrimage in Islam links people across revealed religions i.e. Islam, Christianity and
Judaism) through a past shared by several Abrahamic traditions. This combined with the Islamic
teaching of the common origin of humanity holds out much hope.

--Furthermore, the fact that millions of Muslims transcending geographical boundaries, linguistic
disparities, level of practice, cultural affiliations, ethnic, colour, economic and social barriers in
order to converge in unison in Makkah, attests to the universality of the Ḥajj.

--It plants the seed to celebrate the diversity of our common humanity.

-- Pilgrims thereafter return home enriched by this more pluralistic and holistic outlook

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Chapter Four

Shariah Law
Objectives

By the end of this chapter, the student should be able to:

--Explain Shariah Law.

-- Identify instances where Shariah Law is applied.

The lexical significance of “Sharĩ’ah”:

The word Sharĩ’ah is from the three letter verb shara’a which, among other things, signifies
“to begin (to do)” “to collect water”, “to be close to the road”, “to appear manifestly”, “to
prescribe”, “to lay down a law”, “to legislate” just to mention a few. Therefore, Sharĩ’ah
means a water hole, a drinking place, “the road to water” or “a place where one can get
water directly”. (Cowan ed. 1974).

The Technical definition of Shariah

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--Sharĩ’ah is the body of Islãmic religious law. The term means “way” or “path” to the
water source.

--It is the legal framework within which the public and private aspects of life are
regulated for those living in a legal system based on Islãmic principles of jurisprudence
and for Muslims living outside the domain.

--Sharĩ’ah deals with many aspects of day-to-day life including politics, economics,
banking, business, contracts, family, sexuality, hygiene and social issues”. (Wikipedia,
the free encyclopedia
Httpllen.wikipedia.org/wiki/sharia. (Retrieved Wednesday 22/7/.

The Scope of Sharī‘ah

--Sharī„ah encompasses all spheres of human existence including the terrestrial
(worldly) and the celestial (heavenly).

--The scope of Sharīah is only concerned with the matters of this world.

--On the other hand, Islamic law (Shariah) covers and regulates man‘s relationship with
his own conscience, neighbours, the state and his God.

-- It states the rules and regulations that would guarantee just and mutual relationship
between the rulers and subjects, the employers and the employees, the masters and the
servants.

--It covers the proper relationship that should exist between one nation and the other, the
regional and the international, the Muslims and non-Muslims, as well as children and
parents, wives and husbands.

--All courtesies and good manners are among the concerns of Sharī„ah.

-- Daily prayers, alms giving, fasting, pilgrimage and other ritual practices, are an integral
part of Sharī„ah law.
It is also very much concerned with ethical and legal rules. This is an indication of what
every human being is entitled to or bound to do in life or refrain from doing.

--Sharī„ah takes proper care of all aspects of life harmoniously and perfectly in the
interest of individuals and the society as a whole.
--Islamic jurists have divided the scope of Sharī„ah into various departments of life.
--In other words, every action of a believer falls under one of the aspects of Islamic Law.
--These are beliefs or creeds (I„tiqādāt), Devotions (‗Ibādāt), Moralities (Ādāb),

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Social Transactions/Civil matters (Mu„āmalāt) and (Punishments/Penalties
(‗Uqūbāt).
(i) I„tiqādāt refers to all sorts of belief, creed or faith in Islam (Imān or Tawħīd),
which is the first pillar of Islam.

(ii) „Ibādāt cover the devotional aspect of the Sharī„ah. It therefore deals with all acts of
ritual and worship in Islam.
--Fundamentally, it is concerned with the remaining four pillars of Islam i.e. Prayer
(Salāh), Compulsory Charity (Zakāh), Fasting (Sawm) and Pilgrimage to Makkah
(Hajj). „
--Ibādah (worship or devotion) is expected to be carried out by whoever possesses
belief or faith (Iman or Tawhid), sanity („Aql), and attain the age of puberty
(Bulūgh). Should he neglect, the former, the latter shall be regarded as useless.
Therefore, the two are strictly interrelated and interdependent.

(iv) Ādāb bring about rules of conduct, decorum, etiquette and morality. It is the
absolute virtue, and etiquette prescribed by Allah through revelation to make the
society worthy of living.
(v) --Hence, the main objective of Sharī„ah is to construct human life based on
virtues (Ma‗rūf) and cleanse it of vices (Munkarāt). It is therefore the act of
doing good and forbidding evil.

(iv) Mu„āmalāt (civil and legal obligations). It deals with human transactions and civil
matters.
-- It covers man‘s activities in the areas of politics, economy, administration, education
and socialization. Others are charitable trust; juristic personality; individual freedom;
equality before the law; legal representation; presumption of innocence; notion of non-
retroactivity; supremacy of law; judicial independence; judicial impartiality; limited
sovereignty; tolerance; democratic participation and being one‘s brother‘s keeper.

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(vi) „Uqūbāt deals with punishments and penalties.
-- It is a term used for criminal law in Islam.
-- It deals with the right of Allah to punish sinners and rights of man to penalize
criminals in the society.
-- It facilitates the fulfilment of the purpose of human existence.
-- Therefore, human life, faith, intellect, chastity and property must be protected and
given due respect.

SIGNIFICANCE OF ISLAMIC LAW (SHARI‘AH)

--Maqasid Iin Arabic means goals, purposes) or maqāṣid al-sharīʿa (goals or objectives of
sharia) is an Islamic legal doctrine.
--Together with another related classical doctrine, maṣlaḥa (welfare or public interest), it has
come to play an increasingly prominent role in modern times.
--The notion of maqasid was first clearly articulated by al-Ghazali (d. 1111)
--Al –Ghazali who argued that maslaha was Allah's general purpose in revealing the divine
law, and that its specific aim was preservation of five essentials of human well-being: religion,
life, intellect, lineage, and property.
--That Shari`ah promotes a set of values through all of its teachings, rulings, laws, and guidance.
Sheikh Mohamed Abu Zahra stated that Shari`ah came as a mercy to humanity.
-- This mercy demonstrates itself in achieving three major goals: nurturing the righteous
individual, establishing justice, and realization of benefits. (Sheikh Mohamed Abu Zahrah,
Usul Al-Fiqh)
Three Major Goals of Islamic Shari`ah

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a)Nurturing the righteous individual
--Looking at this heavenly law, one would realize that the first goal it aim to achieve is to
develop and nurture the righteous human being to be a source of good for himself or herself
and for the community, and to reduce and eliminate any bad that may occur from him or her
that may harm himself or herself or people in the community.
--This takes place through the rituals and moral systems that aim mainly at developing the
righteous human being.
--This human being knows the Creator, is conscious of Him, obedient to Him, and observant of
His orders.
--These human beings are beneficial to others, such as their families and their societies.
-- This human being is a manifestation of the mercy of Islam to humanity.

b)Establishing justice

--Secondly, Shari`ah came to establish justice between people within the community of
believers, and with other communities and groups.
--{Indeed, Allah commands justice ...} (An-Nahl 16:90) as He said in the Qur'an and commands
people to {stand firmly for justice.} (An-Nisaa' 4:135)
--Justice in Islam is a noble goal and is comprehensive.
-- Islam promotes justice in court, justice in dealing with each other, justice to family members,
and justice with oneself.
--Shari`ah considers people to be equal, no one has superiority over another because of race,
wealth, or family.
--Shari`ah even obligates Muslims to be just with their enemies during war.
-- Shari`ah establishes justice between men and women and makes women peers to men in terms
of rights and responsibilities.

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--{And women shall have rights similar to the rights upon them, according to what is
equitable; ...} (Al-Baqarah 2:228) as Allah (SWT) mentioned.
Realization of benefit (Maslahah)
--Thirdly, Shari`ah came to achieve benefits.
-- Shari`ah never states anything except to achieve a real benefit (maslahah).
-- Muslim scholars observed that all the teachings of Shari`ah aim at preserving and protecting
five major benefits, namely, religion, life, intellect, progeny, and property (or wealth).
--Those five benefits (or necessities as some call them) are essential to the honourable human
life.
-- As Abu Hamid Al-Ghazali said, on top of the necessities that Shari`ah came to preserve and
protect is religion.
--The scholars deduced that the Shariah was meant to protect five things (religion, the self, mind,
offspring, and property), and these are the main rights of people in this life.
--Bringing about benefits and removing harm is essential to people.
-- However, what we mean by the benefit is what the Shari`ah aims at five objectives for people;
that is to protect their religion, life, intellect, progeny and property.
-- Anything that protects these is a benefit and anything that emaciates them is a harm and
overcoming it is a benefit.

Protection of Religion
--On top of the necessities that Shari`ah came to preserve and protect is religion.
--Religion is what differentiates human being from the other creations of Allah (SAW). It is part
of the honour that Allah gives to humanity.
--Therefore, it has to be protected.
-- First, Shari`ah protects religion by establishing the ruling that {There is no compulsion in
religion.} (Al-Baqarah 2: 256)
--Shari`ah makes it forbidden to afflict people in their faith or to force them to embrace another
religion even if this other religion is Islam.
-- Allah (SWT) said in the Qur'an that this action, known as fitnah, is worse and more severe
than killing (Al-Baqarah 2:217).

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-- A general look at the rituals of Islam reveals that a major goal behind them is to strengthen
people's faith and the relationship between people and their Creator.
--Shari`ah, for example, legislates fighting (known as Jihad) to protect against many types of
transgression, foremost of which is transgression over people's religion.
Protection of Life
--Saving the life of one person is as if the life of all humanity is saved.
--It should be well established that life is sacred because it is a gift that Allah (SWT) gives
humans.
--One of the miracles of this universe is the creation of the human being, {And among His Signs
is this, that He created you from dust, and then - behold you are human beings scattered!} (Ar-
Rum 30:20) says Allah in one of many verses that describe the sacredness of life.
--The Shari`ah makes the life of a single human being so valuable and Allah (SWT) in the
Qur'an said that killing one person is equivalent to killing the whole of humanity and saving the
life of one person is as if the life of all humanity is saved (Al-Ma'idah 5:32).
--Shari`ah forbids killing and dictates the most severe punishment for it in this life and in the
hereafter.
--It also prohibits injuring people, harming them physically or even symbolically.
-- It allows and encourages people to live honourably, gives them the right to move, think, and
speak freely and responsibly.
Protection of Intellect
--Intellect is also a gift.
--It is what differentiates humans from animals.
--Protecting the intellect from any disease is a genuine objective of Islamic Shari`ah.
-- Shari`ah makes sure intellect is a source of benefit to the society.
-- It promotes education for all and makes it a right for everyone.
--Shari`ah also states that if the intellect gets corrupted, it becomes harmful to the individual and
to the society and Shari`ah fights strongly against such corruption.
--One of the main reasons behind the impermissibility of intoxicants is that they have a strong
influence on corrupting the intellect.
Protection of Progeny(Children)

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--In order to maintain life and pass the torch to generations to come, Shari`ah aims to protect
progeny.
--Every child has the right to grow amongst a family.
--This family is obligated to take care of the children and develop them.
-- Marriage is very valuable in Islam and it has a big share in Islamic Shari`ah teachings and
rulings.
-- Sexual relations other than in marriage are impermissible and same-sex marriage is strictly
forbidden.
--Marriage is protected by law from the abuse of either of the spouses, or the abuse of people
outside the family.
--Accusing someone, especially women, of having unlawful sexual relations deserves a strong
punishment since spreading such rumours demolishes marriages and is dishonourable.
--Men and women in society are obligated to protect their chastity, lower their gaze, and deal
with one another professionally and in a brotherly fashion.
--All these teachings are to make sure healthy families are established and children grow up in
healthy families.
--Divorce, although allowed, is discouraged by demanding spouses to endure patience.
--Divorce is a final resort to fix an unsuccessful family. Resolving marriage conflicts as stated in
the Qur'an, is another example of how Shari`ah pays extra attention to the family.
--An orphan is very valuable, and taking care of an orphan has a reward no less than the
company of the Prophet (SAW) in Paradise.
--One cannot consider his children as a burden, and cannot kill them out of fear of poverty or
dishonour (as people used to do).
--Mothers are given a special care especially when they are pregnant or nursing for they are the
ones who nurture the next generation.
-- Shari`ah's teachings, when followed, guarantees the righteous upbringing of new generations
and the real protection of progeny.
Protection of Wealth
--People have the right to own and protect their property.
--Shari`ah aims to protect people's wealth and property.
--Theft is strictly prohibited and punished by the law.

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--Shari`ah also regulates transactions between people, and states clearly that it has to be built on
complete freedom and willingness.
--Shari`ah also encourages us to increase our wealth and it ensures that wealth does not reach the
hands of those who waste it.
--The poor have rights in the wealth of the rich through charity. Usury is forbidden as it is a
cause of wasting wealth and putting it in the hands of a few rich people.

DIETARY LAWS IN ISLAM

PERMITTED THINGS
Allāh (SWT) describes that people have to eat permitted food as for their diet and food.
-- In Islam permitted things that Allāh (SWT) allows for them.
--These are as follows:
Islam religion are the religion of rules and principles that describe the rules about things. Islam
describes rule or principle for permitted animals that Muslims eat only clean and pure things.
-- Islam permitted all kinds of pure animals as lawful for Muslims.
In Islam except the birds of prey all kinds of birds are permitted for people to use as for their
food.
In Islam dairy Products such as milk and eggs are permitted only if they come from the
permitted animals.

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--Other products which are prepared from milk and eggs are also permitted if they do not
contain any prohibition.
In Islam all kinds of vegetables, fruits and crops are permitted that do not contain any kind of
intoxication .
Slaughtering System
To make the meat of animals as permitted and lawful for people there is a prescribed process
and system in Islam.
-- In Islamic religion animal’s meat became lawful for people when it is properly slaughtered .
In Islam this system is called as “Dhabīha” .
--Therefore only that meat of animal is permitted for Muslims that come after their religious
slaughter system.
In Islam the person who slaughters the animal must be sane adult and religious person, who
observe religious rituals of their own religion.
The instrument for slaughter the animal or birds is must be sharp and this is the requirement of
Islamic slaughtering processes.
--Islam gives the order to their believers that they must use a sharp knife or any slaughtering
instrument when they slaughter the animal.
-- The purpose of using sharp instrument for slaughtering animals in Islamic religion is to give
less pain to sacrificed animals and that the blood flow more quickly and immediately and animal
became unconsciousness.
---In Islam the animal is cut below the neck.
--That is to cut just below the glottis and the base of the neck.
Islam avoids the spinal cord of animal during cutting the neck.
At the time of slaughtering to invoke the specific blessings and the name of Allāh (SWT) is
also present in both religions Islam and Judaism.
Avoid Modern Slaughtering System (Stunning)
Today west introduce a new system of slaughtering of animals which is called as “Stunning”. In
this process animal kill with different kinds of stunning technique such as use of electric short,
fire, pistol, carbon dioxide gas. This modern slaughtering system is disapproved by Islamic
religion.
-- The meat of animal that comes through such kind of process is also prohibited for Muslims.

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PROHIBITED THINGS
--As Allāh (SWT) describes the laws about permitted things the lawgiver the lord of the universe
also discuss the rules and laws for prohibited things that are forbidden to be use as for food.
-- In Islam Allāh (SWT) also describes rules for forbidden food.
--These prohibited things are:
In Islam Allāh (SWT) prohibited all kinds of dead meat that never goes through the described
slaughtering process. Whether the animal died by itself or by falling from a high place or
drowned into water or being killed by other beast animal (6:145).
Islam prohibited swine or pig (16:115; 5:3).
--All kinds of things of swine such as its meat, skin, hair, limbs, bones, and fats etc are forbidden
for Muslims.
--Islam religion also forbade their followers not to use any products that include anything from
swine body parts.
The use of blood of animals or of any living creature is prohibited by Islam.
In Islam all kinds of insects are forbidden except the locusts that are permitted for Muslims.

Consequences of Disobedience of these Laws

--In Islam someone who does not observe the set dietary laws and crosses the limits of Allāh
(SWT) that person becomes the subject of punishment and this punishment may be physical or
spiritual.
Reasons of Prohibitions in Islam
--Allāh (SWT) prohibited all those things which are impure, unclean and having bad effects on
physical, mental and spiritual health of human being.
--All prohibited things have some logical reasons for their prohibition.
-- Islamic dietary laws are acceptable and better not only for Muslims but for every human being
who wants to live a good life that became the source of their success not only in this worldly life
but also for the life hereafter.
--Islamic dietary laws are derived from the authentic source and its practical implementation is
taken from the life of The Holy Prophet.
--These laws are complete, comprehensive, moderate, simple, applicable and universal.

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--The teachings of Islam are applicable in all ages and in every circumstance.
--These laws contain visible and invisible benefits for the physical and spiritual growth and
development of man so the laws described by Islam are equally applicable for everyone, no
discrimination found in its practices.
--The universality of these laws provide a way of success in achieving the will of Allāh.

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The Sharia in trade and enterprise

--The Sharia regulates trade and enterprise. It encourages documentation of transactions and debts to
reduce or avoid disputes. Allah states: “O you who believe, when you contract a debt for a specified
term, write it down. And let a scribe write [it] between you in justice.” [Quran 2: 282]

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The Prophet (peace be upon him) said: “The seller and the buyer have the right to keep or return
goods as long as they have not parted or till they part; and if both the parties spoke the truth and
described the defects and qualities (of the goods), then they would be blessed in their transaction,
and if they told lies or hid something, then the blessings of their transaction would be lost.” [al-
Bukhaari, hadeeth number 2079]
--Trading in impermissible things like alcohol and pork is prohibited. Likewise, Muslims are prohibited
from being involved in transactions which involve interest. Allah said: “Allah has permitted trade and
He has forbidden interest.” [Quran 2: 275]
--The Sharia encourages an entrepreneurial spirit, and handiwork as means of earning a honourable
livelihood. The Prophet (peace be upon him) was asked: “What is best form NOT FOR SALE: For
personal and educational use only. It cannot be used for commercial purposes
of earning? He said: “A man‟s earning from the work of his hands, and every blessed sale.”
[Ahmad, hadeeth number 17 265]

The conditions necessary for trade and business transactions in Islam.

.  The conditions for trade are drawn from the Sunnah of Muhammad (pbuh) and his dealings in Medina;
the interpretations by the early Muslims and the schools of thought which drew these together. Accept
answers according to any school of thought.
 Qur’an 11.85 states: ‘And O my people! give just measure and weight, nor withhold from the people
the things that are their due: commit not evil in the land with intent to do mischief.’ Therefore, trade
should be done fairly, and with good intention.
 Qur’an 2.282 refers to contracts and conditions for them. This includes details about writing or scribing
the contract. It begins: ‘O ye who believe! When ye deal with each other, in transactions involving future
obligations in a fixed period of time, reduce them to writing Let a scribe write down faithfully as between
the parties: let not the scribe refuse to write: as Allah Has taught him, so let him write.’
 Just as Muslims consider God in everything, so they should consider God when conducting trade.
Muhammad (pbuh) said: “Whoever enters the market and then says, ‘There is no god except Allah…
Allah will write to him one million reward, obliterate to him one million sin, and rise him one million
rank.” The Prophet (pbuh) taught Muslims to be honest, lenient in trade.
 A seller should offer an item without condition and clearly so the buyer understands what is on offer.
An offer can be made verbally, in writing or by message or sign language. The offer may be withdrawn
before it is accepted, according to most schools such as Hanafi and Hanbali, but not Maliki. The offer and
acceptance should be stated aloud before the traders leave each other, and the quantities and price defined.
 The parties must be adult, sane, not intoxicated, terminally ill or bankrupt. The person must be free to

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make the contract and the items available for sale, in other words not owned by someone else. The items
should be halal items.
 Any debts involved should be specified and not include debt of foods. Speculative sales can be made
although the Maliki schools of thought contains details about ensuring there are no misunderstandings,
based on the customs of the people of Medina.

Funeral and burial rites

Islamic Beliefs Regarding Death and the Afterlife

[ “To study death rites and beliefs about the afterlife is in some sense to study religion at
its very core,” writes Leor Halevi (2002: 5).
--For Muslims, views of death (mawt), the afterlife
(al-akhira), and resurrection (al-qiyama) are inextricably linked to one of the basic underpinnings of the
Islamic faith: the belief that the purpose of the worldly life is to prepare for one’s ultimate passage to
eternity.
-- According to Muslim beliefs, an individual’s life on earth is a stage of preparation that must be
endured in order to enter into the eternal life that awaits after death (Ross, 2001; Greenberg, 2007).
--Indeed, “There is a very clear and direct connection between this world (al-dunya) and the next world
(al-akhira)” (Smith 1998: 134).
--The universal acceptance of bodily resurrection and the existence of heaven and hell can be
traced to earliest Islam.
-- William Chittick tells us that, in Arabic, the literal meaning of eschatology (maad), or
“questions of the next world” is “return.”
--As he explains, “The Quran tells us in many verses that all things come from God and return to
him.

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Funeral (Janazah) Principle in Islam

--Islam provides us with a complete set of instructions for the one who is dying, those who are present at
the time of death and those responsible for burying the deceased individual (Stacey, 2012).
--Since “there is a strict and clear ritual order laid down in Islamic law” which outlines the procedure for
the purification of the dead” (Venhorst 2012:8),

-- Most followers of Islam practice special rituals for preparing the dying and the deceased
(Dockray ;2013)
-- In certain parts of Egypt, it is the custom for those near a person who has died to squeeze his/her body
with their hands to force the soul out of it (Starkey 2009:290).
--The Talqeen, the reading performed for those who are dying before they take their last breaths, is to
ensure they are spiritually ready for the journey into death.
--The person leading the Talqeen says to the dying person, “In the name of Allah and on the creed,
religion, and faith of rasulullah (apostle or messenger of God). O! Allah, ease upon him his matters,
and make light for him whatever comes hereafter, and honor him with Your meeting and make
that which he has gone to better than that which he came out from.”
--After those who are present have the opportunity to share their own prayers, the person leading the
Talqeen then encourages the dying person to recall the Shahada before taking their last breath by saying,
“I bear witness that there is no god except Allah; One is He, no partner hath He, and I bear witness
that Muhammad is His servant and messenger”

--Some prefer to give a sweet drink or zamzam water to the dying so that the soul can have an easy exit
through the throat.
--The Shias of Northern India put pomegranate or honey syrup in the mouth of the dead.
--In Gujarat leaves of marjoram are rubbed on the face, the eyes are closed with a pledget of cotton, and
two toes are brought together and tied with a thin strip of cloth (Sharif 1972:90, 91).
--Once the person has died, Bilal Abu Aisha lists the following rituals that are to be performed for the
dying person (2011).
--Just after Death: As soon as a Muslim person dies, it is customary to close the person’s eyes, bind the
jaw and cover the body with a clean sheet.
--It is also important to prepare the body for the funeral as quickly as possible.

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Mourning: Hidaad, or mourning, for a close relative should last only three days.
--There are guidelines about how that mourning should take shape.
--Weeping is acceptable, but the Islamic faith discourages loud crying and acting out during the mourning
period.
-- Although mourning is permitted, Islamic theologians believe it should be “composed or restrained”
(Schirrmacher 2012:258).
--However, within Shi’ite mourning practices, the Ahsura rituals for mourning the suffering and the death
of the final male of Muhammad’s family, Al-Hussain, is done every year during the first ten days of the
month of Muharram (259).

--Muslims strive to bury the deceased as soon as possible after death, avoiding the need for embalming or
otherwise disturbing the body of the deceased.
-- An autopsy may be performed, if necessary, but should be done with the utmost respect for the dead.
-----Below is synopsis (classified into five (5) stages) of the Islamic funeral practice; immediately after
death, those in attendance should hasten to prepare the body for washing, shrouding and burial
(Baianonie, 2000).

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Washing the body
--This washing requires following very specific rules.
--Most adult family members of the same sex as the deceased can do the washing of the deceased
person’s body.
--The body is placed on a wooden plank, the private parts are covered with a cloth, and the “entire body
must be washed an odd number of times, three or, if necessary, five or seven” (Dessing 2001:145-147).
----The water for ablution can be mixed with perfume, herbs, rose water, lotus, or camphor.
--After the final washing, the body is dried, and cotton plugs placed in the body openings (Bot 1998:136).
--Sometimes, there are professional washers (Sharif 1972:91, 93), but within orthodox Islamic tradition,
most people would not allow payment for washing.
--After the body is washed, it is dried with a clean white sheet, and then typically enshrouded in a plain,
white cloth or three pieces of cloth for a man and five for a woman. Finally, the body is perfumed.

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Washing the body
Stacey (2012) and Baianonie (2000) highlighted the following steps for washing Muslim corpse:
 Before washing the body it is placed on a clean and rinsed off platform that is inclined in such a
way that the head is higher than the other part of the body and the water flows down and away from it.
 Private areas (from navel to under knees) are covered with a thick cloth or towel
 All other clothing are removed from the body
 Any waste from the stomach is pused out with one’s hand. Another easy method of doing this was to
sit the body up supporting the back and push the stomach
 The body is cleaned off any impurities (urine or stool, etc.) that may be excreted during the rubbing of
stomach
 The ritual of wudhu (ablution) is performed to the body according to the Sunnah (like washing three
times, etc)
After performing wudhu the nose and mouth are washed by wiping them instead of pouring water into
them or turn the head to one side
The body is then bathed fully .
 In Islam It is Sunnah to wash the body an odd number of times (at least three times)
 If the body is not clean after washing it three times then wash it again and stopping on an odd number
of washings
 Clean water must be used (scented water is preferable, if available)
 Water should be warm (not too hot or too cold)
 Shampoo or scented soap is then applied to the head and beard, and only soap to the rest of the body
 The body is turned on the left side and poured water until it has reached the right side of the body
The body is turned on the right side and poured water until it has reached the left side of the body
 After rinsing the body a final time, it id dried completely
scent (ittar) is applied to the head and beard; do not comb the hair and beard in such a way as to pull
out the hairs
 Lastly Camphor is Applied to hands, feet, knees, and forehead

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Shrouding
Shrouding the Body: There are different rules for shrouding male and female Muslims.
--To wrap a male Muslim corpse, three white sheets and four ropes are used.
--After placing the man’s hands on his chest, right hand on top of the left hand, each sheet is wrapped
over the body with the right side first.
--To finish the shrouding, two ropes are tied just above the head and just below the feet, with two
additional ropes used to secure the sheets around the body.
 All the sheets should be spread out in layers.
 Roll up the front half of the top sheet towards the head – Qamees (shirt).
 The deceased, covered with a sheet (satar), is lifted and laid on her back on this top sheet (Qamees).
 The Qamees is then unrolled over the front of the body and once the body is covered then remove the
satar (covering sheet).
 Some scent or perfume may be put on those parts of the body upon which one rests during prostration,
that is the forehead, nose, hands, knees, and feet.
 The sinaband (loin cloth) is bound round (acts like underwear), put the head veil
 The deceased’s left hand should be placed on her chest, then put her right hand on the left hand like the
way in the Salat (Prayer)
 The edge of the Izaar sheet is folded over the deceased right side, then the other edge over his left side.
 Then the last (Lifafah) sheet should be folded the same way.
 These sheets should be fastened with a piece of cloth (tie ropes), one above the head, another under the
feet, and two around the body.

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Salatul Janazah (The Funeral Prayer)
--A divine service is held over the dead body of every Muslim, young or old, even of infants who have
lived only a few minutes.
--When the soul leaves the body, preparations are made for bidding him the last farewell.
Funeral Prayer or Salatul Janazah: Even Muslims who are not close to the deceased or the family can
participate in this ritual.
--The prayer should happen immediately after shrouding the body, and usually occurs outside of the
mosque and its prayer room.
--The prayer should take place at dusk or sunset, if possible, unless the body is decomposing and needs
burial immediately.
-- It is highly recommended that, after washing and shrouding the body of the deceased, the body not to
be kept long, but rather taken quickly, prayed for, and then buried.

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--Salatul Janazah is required to be performed in congregation to request pardon and prayer for the
deceased.
--It is preferable that Salatul Janazah be performed outside the Mosque or the Musalla (Prayer room),
like in the Mosque, activity rooms, or courtyards and may even be performed at the cemetery.
--The funeral prayer is a rewarding act and Muslims should not hesitate to participate in any funeral
prayer even those of people not known to them.
--Prophet Muhammad encouraged this saying that “whoever attended the funeral prayer until it was
finished would earn rewards as hefty as a great mountain”.
--The number of attendees at the funeral prayer also brings great reward to the deceased. Prophet
Muhammad said that if a Muslim dies and forty pious Muslims pray for him in the funeral prayer Allah
(God) will accept their prayers.

Funeral
The Funeral: Funeral attendees stand in three horizontal lines facing Mecca: men in the front row,
children in the second row, and women in the third row.
--Like the silent prayer, this occurs outside the mosque, if possible, and the entire prayer service takes
place while the people are standing.
--Participants silently commit to pure intentions for the funeral service, and then they silently recite the
Fatihah, the first section of the Qur’an.
-- This seven-verse prayer, also called Sanaa prayer, asks for Allah’s mercy and guidance.

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After the silent Fatihah, there are four more prayers in traditional Muslim funeral services.
--Before each prayer, attendees say, “Allahu Akbar,” which means, “God is good.”
--The four prayers are theDarood prayer,2 dua prayer,3 salaam prayer,4 and prayer when putting
dirt on the grave.
Transporting the Body: Traditionally, several men carry the body to the cemetery on foot with the
funeral goers following behind.
--Traditionally the body is carried on a Bier.
-- Today, however, the body can be transported in a hearse with a funeral procession behind it.
--The car or truck transporting the body should not be a military vehicle and the funeral procession should
keep a respectful silence.
-- No singing, loud crying, or reading the Quran is allowed.
--There should also be no incense or candles in the funeral procession.
--After the funeral prayer the deceased should be taken to the Muslim cemetery on bier.
-- Accompanying the deceased is a recommendable act; the Prophet (PBUH) said: “Visit the sick and
walk with the Janazah, it will remind you of the hereafter”.
-- It is recommended for those following the Janazah on foot to keep behind or either on the right or on
the left of those who are carrying the body (Baianonie, 2000).
--They should walk calmly, quietly, and not crowd or push others who are carrying the deceased.
--The following are ethics of funeral of a Muslim:
 In the procession mourners should walk in front or beside the bier.
--Those who are riding or driving should follow it.
 Silence is recommended.
 It is absolutely forbidden to accompany the body with music or crying.

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--The reward of Janazah prayer and following the Janazah until the burial is finished is explained in the
Hadith of holy Prophet (PBUH) who said: Whoever attends the Janazah until it is finished, will earn a
Qirat, and who ever stays until the burial, will earn two Qirats. Someone asked: What a Qirat means?
The Prophet answered “It means rewards as big as a great mountain” (Bukhari & Muslim as cited in
Baianonie, 2000).

Burial
Muslim Burial Tradition: Traditionally, Muslims should be buried in a Muslim cemetery.
-- No women or children are allowed at the gravesite during the burial.
-- The body goes into the grave on its right side, facing Mecca, ideally not inside a coffin.
--If the cemetery is located in a place with abundant wildlife, sometimes Muslims will cover the grave
with bricks or stones to keep animals from disturbing the body.
--Islam has a unique style of building graves and cemeteries that is characterized by humility, simplicity
and economy in costs and that avoids glorifying the dead with elaborate monuments.
--The deceased should be buried in the locality in which he lived/died.
--It is undesirable to take the body to the person’s own country or to another city (Baianonie, 2000).

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-- The minimum grave requirements: a hole in the ground that would completely conceal the dead body,
preventing its odor from reaching people, and to protect it from wild beasts.
-- It is recommended to dig wider and deeper.
-- There are two different shapes of graves - Lahd and Shiqq, with Lahd being the better of the two.
Lahd means that a concave hollow is dug into the wall of the grave that faces the Qiblah.
--This hollow should be wide and deep enough to house the body.
--Shiqq, on the other hand, means to dig the usual grave consisting of a rectangular hole in the ground
where the body is placed with a ceiling over it that protects it from the dirt (Stacey, 2012).
-- All Muslims, rich, poor, king or commoner are all buried following the same procedure.
--Burying the deceased in the coffin is not allowed unless there is a requirement that must be followed in
a particular area or country.
-- Furthermore, the body is laid in the grave on its right side facing the "Qiblah".
-- The person laying the body should say: "In the name of Allaah, and by the way of the messenger of
Allaah - or by the tradition of the messenger of Allaah," while laying the body.
--He then must untie all the ties of the shroud as the Prophet (PBUH) used to do when laying a dead body
in the grave, and recite aloud:" In the name of Allah, and by the way of the messenger of Allah or by
the tradition of the messenger of Allah”.
--It should put above the body a layer of wood or other, so that earth will not be put directly on the body
when they fill the grave with earth.
--After the body is totally covered, it is desirable to fill the grave with soil.
--It is permissible to place a stone or some other to identify the grave.
--It is not permissible to cement the grave or to construct on top of it, unless there is a necessity to protect
the grave or the body from natural events, wild animals, looting, etc.
--It is also not permissible to write on the grave, or to turn the area around it into a mosque.
-- Also, not allowed, is kissing it, going around it as if performing a ritualistic act, or burning incense to
leave a nice fragrance.
--This is an overview of the Islamic practice based on the traditions of the holy Prophet (PBUH).
-- Any other practice, beyond the above summarized, is tantamount to religious innovation which is
totally condemned in Islam.

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Marking and Visiting the Grave: Muslim cemeteries are all about minimalism and deference, so they do
not have extravagant grave markers.
--A small marker or gravestone, however, is fine.
--Traditionally, nothing is placed on or around the grave, such as cut flowers, candles, or other offerings.

Consoling Family and Friends: Consoling grieving friends and family is important in the Muslim
community and does not have many rigid rules governing how to comfort those in mourning.
--It is traditional to reach out to the mourning family with sympathy and with food for three days after
the funeral.

Some instances where the Islamic legislated punishments are applied.

ARMED ROBBERY
--The term for armed robbery under the penal law of the Sharī‘ah is al-hirabah which
has been defined by Kasani in ‘Uda al-Tashri’ al-Jinai al-Islami as “waiting by the way
(or highway) to steal travelers’ property by force and by this means obstructing traveling
on this road” (El Awa, 1985: 8 cited in Oloso and Uthman, 2011).
---The crime of al-hirabah implies an armed action that is taken by an individual or a
group of bandits to attack and rob their victim(s), especially travelers on the highway or
outskirts of the town or city
--Since the crime violates the ultimate objectives of the divine law to protect both life and
property, it has been described in the Qur’an as both waging war against Allah and His
Prophet as well spreading mischief on earth (Q5: 33-34).
Punishments for Armed Robbery
--According to the above passage (Q5: 33-34), the punishments for al hirabah under the
penal law of the Sharī‘ah are four, namely
a) killing,
b) crucifixion,
c)cutting off their hands and feet on alternate sides (the right hand and the left foot or
vice versa) and

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d) banishment
--The first punishment, death penalty is prescribed for the culprit who commits murder in the process of
armed robbery but is caught before carting away the stolen property.
--Furthermore, where the robber or robbers also commits other atrocities in addition to killing, then they
should be crucified or inflicted with the same injuries they inflicted on their victims.
--It is correct to argue that the application of Islamic penal law is based on the five
essential and fundamental objectives: the preservation of life, religion, intellect,
property and lineage.

ILLEGAL SEXUAL INTERCOURSE

--In Islam, illegal sexual intercourse termed al-zina has been proscribed (Q17: 32).
--According to the passage, the Islamic prohibition in respect of Al-Zina is guided by
morality. Al-zina is seriously condemned in Islam because it is amoral transgression that
opens the way to untold social problems, vices and diseases (Q17: 32).
--In fact, the prohibition of al-zina under the penal laws of the Sharī‘ah is to regulate all
sexual acts and relationship because sexual intercourse outside marriage has some
dangerous and bad consequences.
--The Sunnah, Muslim scholars agree that the punishments for al-zina are two, namely
canning for fornication and stoning to death for adultery.
--However, not all of them are in agreement on the additional punishment of banishment
for fornication and beating for adultery.
THEFT
--The term for the crime of theft under the penal laws of the Sharī‘ah is al-sariqah,
which means an illegal means of acquiring property or wealth. It violates the limits set by
Allah on the acquisition of property.
--For instance, Allah says, “Do not devour the property and wealth of one another
through false and illegal means (2: 188).”

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--Al-sariqah also means stealing with criminal intention and an act of theft which occurs
when property owned by another person is taken away secretly and with criminal
intentions.
--In short, al-sariqah refers to the act of taking someone else’s property by theft or
stealth. The divine law on al-sariqah (Qur’an5: 38) was revealed by Allah, the law-giver
and it became one of those offences that are considered the violation of the divine rights
or haqq Allah (El Awa, 1985: 2-3).
Punishments for Theft

--The Islamic punishment for al-sariqah as prescribed in the Qur’an (Q5:38) is

amputation or cutting off the hands of a convicted thief.
-- As reported in the Sunnah, the Prophet ordered the amputation of a female thief’s
hand in line with the divine instruction.
--He also prohibited any mediation in the execution of the punishment, confirming the
fixed nature of the punishment and its categorisation as one of the hudud.
--According to majority of Muslim scholars, the punishment of amputation, in the case of
a thief cannot be imposed unless the property is worth the minimum value of one quatre
of gold or 3 pieces of silver.
--It is only the Hanafi and Zaydi Schools raise the value to ten pieces of silver. The Zahiri
School represented by Ibn Hazm in his book, al- Muhalla however is of the view that
there is no fixed Al-nisab in Islamic law based on the Sunnah (El Awa, 1985: 4).
--According to most Muslim scholars, the right hand of a first offender should be cut
from wrist.
--In this respect, it is only the Maliki School that holds that the hand of an offender of the
crime of alsariqah should be cut from wrist elbow.
--The case with respect to the question on how many times the hands of a thief should be
cut, most Muslim scholars opine that if there is a second offence of al-sariqah by an
already amputated thief, the thief’s left foot should be cut.
--If there is a third theft, then the left hand of the serial offender should be cut while the
right foot would be cut for the fourth theft.
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INTOXICANTS
--Khamr has been defined as “any intoxicant that puts a curtain on one’s intellect or
befogs the human brain.”
--Al-khamr includes any substance whether fruit, juice or drug that intoxicates by nature.
--In the penal of the Sharī‘ah, al-khamr therefore refers to the drinking of intoxicants or
the taking of any intoxicating drug or alcohol.
--It embraces the drinking of any fermented juice, grape, barley, dates, honey or any other
drink or liquor that intoxicates (Sabiq, 1987: 335-336).
--Thus, al-khamr extends to the taking of hashish, opium, marijuana, cocaine, any
intoxicating wine or liquor.
-- Shurb al-khamr or drinking intoxicants and the taking of any intoxicating drug wine
or liquor is prohibited according to the following passage of the Qur’an:
O you who believe! Intoxicants and gambling, Sacrificing to stones, and (divination
by) arrows are an abomination, of Satan’s handiwork: Eschew such (abomination),
that ye may prosper. Satan’s plan is (but) to excite enmity and hatred between you
with intoxicants and gambling,and hinder you from the remembrance of Allah, and
from prayer: Will you not then abstain? (Q5: 90-91 translated by Ali, 2005: 315-316)

The Punishment for Intoxication

--The fixed punishment for drinking of intoxicants is eighty lashes. However, Imam
Shafi‘i disagrees, saying that the fixed punishment is forty lashes only (Sabiq, 1987:
353).
Discretionary (ta’zeer) punishments
--The other form of punishments applicable in Islamic law are called ta‟zeer punishments.
-- The term al-Ta’zir means honour and assistance and this is the usage in
statement of Allah below:

--In order that you may believe in Allah and His Messenger and honour
and assist him (The Messenger) Qur’an 48:9 quoted in (Sabiq, 1987:531).

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--The same Sabiq explains further that the term al-Ta‘zir also means humiliation and is
used when a person humiliates another person as a warning and discipline for a crime
which emanates from the person so humiliated.
-- It is therefore used in the penal law of the Sharī‘ah to mean “a disciplinary
punishment for a crime for which specific fixed punishment is not prescribed or any
form of expiation.”
-- It is the use of judicial discretion by a judge in awarding punishments on crimes
outside the limits set by Allah (Sabiq, 1987: 532).
--In short, al-Ta’zir refers to the divine allowance given to the judge to use his discretion
to award the measures and forms of punishments on crimes where no punishments have
been prescribed by Allah, the lawgiver for those offences against public peace and
tranquility.
--Thus, the al-Ta‘zir punishment is the punishment for a crime that attracts no Hadd
(fixed punishment) or Kaffarah (expiation).
--It is outside punishments defined by Allah which nobody can alter either by making
them lighter or heavier.
-- These are punishments for which no punishment was prescribed but they are left to the discretion of the
judge or the state. An example is the death punishment which is applicable for drug dealing in Saudi
Arabia.
--This punishment was not specifically mentioned in the Quran and Sunnah.
-- Rather, it was legislated by the authorities to protect the society from the scourge of drugs which are a
destroyer of the individual, family, and the society.

Kinds of Ta‘zir Punishments

--According to Islamic jurists, there are basically ten classifications of Ta‘zir

punishments and penalties for different crimes.
--Firstly, there is admonition or al-wa’z which is generally prescribed for first offenders
in mild cases.

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-- Apart from this classification, there is also al- Tawbikh (reprimand) which is
punishment for repeated offenders in mild cases.
--Thirdly, there is threat or al-Tahdid.
--This is followed by boycott or al-Hajr.
--Fifthly, there is public disgrace and disclosure or al- Tashhir.
--This is followed by fines and seizure of property (al-Gharamah wal Musadarah).
--There is also imprisonment (al-Habs).
-- This is followed by flogging or al-Jald.
--Ninthly, there is exile or al-Nafl.
--Lastly, we have Al-Ta’zir as an additional punishment to fixed punishments.
--Though instead of al-Nafl,
--El-Awa (1985: 96-109) mentions death penalty .
--However, there are differences of opinions among Islamic jurists on some of the above
Ta‘zir punishments, such as flogging.
--The view on flogging that is clearly supported by the penal law of the Sharī‘ah is that
flogging as a Ta‘zir punishment should not exceed ten lashes.
-- This is in line with a directive of the Prophet (SAW) that “Do not flog above ten
lashes except in one of the Hadd or fixed punishments” (Sabiq, 1987:532)

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