Duties of a Muslim : Kalimah ShadahThe Shahadah is the Islamic confession of faith: La ilaha illallah Muhammadur Rasulallah: "There is no god but Allah , Mohammed is the Messenger of Allah".

These are the words that a person says to enter the fold of Islam. It is a covenant that the person makes with Allah : that he/she will continue to obey Allah, and walk in the footsteps of our Holy Prophet Mohammed (s.a.w).

From the time of making Shahadah, the person is treated and respected like a Muslim by all Muslims. The bond of faith is much stronger than the bond of blood. When a person becomes a Muslim they enter the community of Muslims, regardless of their race or background. A feeling of love and harmony abides between people who sincerely seek to practice Islam according to the Quran and Sunnah. Such people are in a race to do good and be those with whom Allah is pleased.

If anyone desires a religion other than Islam (submission to Allah), never will it be accepted of him; and in the Hereafter He will be in the ranks of those who have lost (All spiritual good). [ 3:85 ]

We repeat it every time we pray. When we say there is no god worthy of worship except Allah, it means that we disdain obedience and servitude to anyone or anything except Allah. It means that we fear no one and nothing except Allah : that our greatest feeling of love and gratitude are kept for Allah, because we know that He is the real Provider of all we have. It means that we do not seek the pleasure or acceptance of anyone or anything except Allah. This means that the Muslim becomes strong and independent. The ridicule, scorn, sneers and insults of people bear no importance. The Muslim remains calm and secure in times of panic because they know that there is no help except from Allah. In times of grief and distress, the Muslim remains steadfast and courageous, knowing that calamity can only occur with the permission of Allah and that He, in His Mercy has promised not to bear a sincere soul, with more than it can bear.

When we say that Mohammed. is the Prophet of Allah, we acknowledge his right to be respected, obeyed and revered. We follow in his footsteps, knowing that he was the best of creation and hope to achieve Paradise and be close to him and the other prophets, Inshaa Allah. Truly the Shahadah is not a empty phrase, it is coupled with sincerity of intention and determination to struggle, strive and sacrifice along the straight path.

Duties of a Muslim : Salaat ( 5 Times a Day )ISRAA (NIGHT JOURNEY): Means betaking the Prophet from Makkah to al-Quds during the night by al-Buraq and then returning him back in the same night. Ibnul Qayyim said, "Allah's saying 'took His Servant for a journey by night’ and not 'sent His Servant' implies that Allah accompanied the Prophet (s.a.w). For the letter 'baa' in the Arabic means besides. And this is why the Prophet (s.a.w), when setting out for a journey would say, "O Allah, You are the Companion during (my) travel."MI' RAJ (ASCENSION): Refers to what happened to the Prophet when he ascended from al-Masjid al-Aqsa up to beyond the Seventh Heaven, where Salaat was prescribed, and then returning back in the same fashion in the same night.

In the few years that preceded the incident of Israa and Mi'raj, the Prophet, (s.a.w) and the believers with him had gone through and suffered from many stressful and sad events. In the midst of all these sorrows, Allah took His prophet through the Israa and Mi’raj to provide him with inspiration and support by showing him what no other

human has ever been blessed with. In the heavens, he witnessed the great Signs of Allah, and the indication of Divine Providence toward him and the dawah, such that he became certain of the success of the dawah and of his victory over his enemies. The miracle of the Israa and Mi’raaj proved to the prophet that if the earth would straiten to him at certain times, then heavens’ gates are open for him at all times, and if some terrestrials would harm him, then the people of heaven would support and stand with him.‘Praise and Glory are due to Allah, Who took His servant for a journey by night from al-Masjid al-Haram to al-Masjid al-Aqsa which We have blessed, to show him from Our signs. Verily, He is the All-Hearer, the All-Seer.’ (17:1)'The wisdom of prescribing the Salaat during the Mi`raaj is that the Prophet (s.a.w) was hallowed internally and externally. He was washed with Zamzam water, and was showered with Iman and wisdom. Since Salaat is preceded by ablution, it was thus appropriate that Salaat was prescribed in that state, i.e. after the Prophet was purified.

No other act of ibaadah is dearer to Allah than salaat. Allah Ta'ala has made 5 times salaat compulsory on His servants. It is mentioned in a Hadith that the one who performs his wudu properly and offers his salaat with full concentration; then on the day of resurrection Allah Ta'ala will forgive all his minor sins and grant him paradise. Rasulullah (s.a.w) is reported to have said: "Salaat is a pillar of Deen - the one who has offered his salaat in a proper manner has upheld Deen and the one who has demolished this pillar has in fact destroyed the Deen."

Rasulullah (s.a.w) said, ‘Whoever performs 12 Rakaats of Salaat in one day excluding the Fardh Salaat, he will be granted a house in Jannah.’ (Sahih Muslim Hadith .1691)These 12 Rakaats are: 2 Rakaats before Fajr, 4 Rakaats before Zuhr, 2 Rakaats after Zuhr, 2 Rakaats after Maghrib and 2 Rakaats after Esha. (Sunan Tirmidhi Hadith 415).

1. Fajr (morning) Salaat – 2 Rakaats Fardhu. In the last part of the night, at the approach of dawn, some whiteness can be noticed on the length of the horizon towards the east, i.e. from the direction in which the sun rises. After a little while, whiteness can be noticed on the breadth of the horizon. This whiteness begins to spread very rapidly. After a little while, it becomes completely bright. From the time that this broad whiteness becomes visible, the time of fajr salaat commences and remains until the rising of the sun. The moment a small portion of the sun appears, the time of fajr salaat ends.2. Zuhr (mid-day) Salaat – 4 Rakaats Fardhu. The method of deduction is that as the sun rises, the shadow of everything begins to decrease. Once this decreasing stops, exactly at this time is mid-day or noon. Thereafter, once the shadow begins to increase, it should be understood that noon has declined and from this time, the time of zuhr salaat has commenced. Excluding the extent to which the shadow was at exactly mid-day, till the shadow of everything remains twice its size, the time of zuhr will remain. For example, the shadow of a stick which is 1 arm in length, was equal to 4 fingers at mid-day. So as long as its shadow does not spread to 2 arm-lengths and 4 fingers, zuhr time will remain. Once it reaches 2 arm-lengths and 4 fingers, asr time will commence.3. Asr (afternoon) Salaat – 4 Rakaats Fardhu. Once the shadow reaches 2 arm-lengths and 4 fingers, asr time will commence. Asr time will remain until sunset. However, it is makruh to offer asr salaat when the colour of the sun changes and the sun's rays change to yellow. 4. Maghrib (evening) Salaat – 3 Rakaats Fardhu. Once the sun sets, maghrib time commences. Maghrib time remains as long as the redness on the western horizon remains. However, maghrib salaat should not be delayed to the extent that many stars begin to appear in the sky.

5. Esha (night) Salaat – 4 Rakaats Fardhu. Once the redness on the western horizon disappears, esha time commences and remains until dawn. However, after mid-night, esha salaat becomes makruh and the reward is reduced.

Duties of a Muslim : Zakat [ 2.5% ]Prayer and Zakat are given precedence over other types of Islamic worship because prayer, which is offered purely for Allah's sake, has an important role in restraining people from committing sinful and evil deeds, while Zakat has a greatly beneficial effect on both individual and society.

Allah says: "Take a portion of their wealth as charity, so that you may cleanse and purify them thereby; and pray for them; for your prayers are a source of comfort for them. Allah hears all and knows all." (Quran 9:103). This means that charity and Zakat, in particular, work in such a way as to purify believing hearts and generate growth and increase, as well as blessings for the Muslim community.Zakat and other charity purifies the believer's hearts of various negative feelings, such as guilt, envy, grudge, hostility, hatred, worry, isolation, powerlessness, as well as the feeling of being a social outcast or abandoned. Believers are brought up as Allah-fearing, nurturing a lively conscience and a compassionate attitude. A Believer will not be satisfied until he shares with those, who are deprived, something of the blessings he enjoys. Does this mean that he should give everything he has in charity so as to join the poor and share with them their deprivation? This is definitely a non-starter, as it is in direct conflict with human nature. Moreover, it remains at variance with Divine wisdom, which has dictated that people differ in the type and amount of the grace they receive from Allah.It is merely 2.5 percent of one's entire wealth and property that is not essential for his own and his family's living. He may enjoy the other portion of 97.5 percent provided that he spends it in legitimate ways. When he has paid out that portion of Zakat, he may enjoy the rest without a twinge of conscience. Should he give more to charity, as he is encouraged to do, he feels greater satisfaction. This is the case with a believer, whenever he or she decides voluntarily to do something good for Allah's sake and in the hope of earning reward only from Him.This means that Zakat is the minimum and voluntary charity is wide open. However, the Prophet (s.a.w) did not allow his companions to give charitable bequests amounting to more than one third of the total of their property, in order not to jeopardize the rights of their legal heirs.This last point applies to the property one leaves behind on one's death. During one's lifetime, one is required to take care of one's dependants, paying their living expenses and other essential requirements. Dependants and close relatives have a stronger claim to be looked after. Whatever a believer pays for his family’s needs is credited to him by Allah in the same category as Sadaqat or charitable donations so that Allah may reward him for it as such. Beyond this, the best type of charity is defined by the Prophet (s.a.w) as the one that keeps the donor within good means. It must not take away all his money, leaving him in poverty.As the age of 40 represents the climax of a person's maturity, it also represents, according to psychological studies, the stage of giving in a person's life. From that point onward, a person devotes more of his ability and energy to being a giver. He gives more and more, starting with his children and including all humanity.Giving is a demonstration of love and mature love is the love of giving to others, not taking from them. If we watch children carefully, we note that theirs is a love based on taking from others. A child loves his parents because he needs them and takes from them.Sadaqat is an act that reflects feelings of love and compassion on the part of the giver, who is considered to be 'rich' in the sense that he has more than he needs. Thus, it has a dual effect of purification: It purges the beneficiaries of any feelings of

grudge and class hatred toward rich people, and purges the rich givers of feelings of greed and miserliness. Allah says: 'Those that are saved from their own covetousness are indeed the one who will attain to a happy state.' [ 59:9 ]A believer, who is ready with his charitable donations, experiences a genuine sense of happiness and satisfaction as he pays his Zakat and Sadaqat. In paying them he fulfils part of the role Allah has assigned to man as His vicegerent on Earth. A believer activates within himself some of Allah's own attributes, as Allah is the one who gives and feeds.

Islam prefers that people should steer a middle way when giving money for charity, without being stingy or careless. Even when a person is approaching death, the portion of his own estate he may leave for charity, for relatives who are not his heirs, and for good causes is set at a maximum of one-third. To leave your heirs well-off is better than leaving them in poverty, asking people for help. You will certainly be rewarded for any amount you give away for Allah's sake, even the bite you put in your wife's mouth. The best charity is that which leaves the donor self-sufficient.

'Give to the near of kin their due and also to the needy and the wayfarer. Do not squander your substance wastefully, for the wasteful squanderers are Satan's brothers, and Satan has always been ungrateful to His Lord. But if you must turn aside from them in pursuit of an act of kindness you hope to receive from your Lord, then at least speak to them kindly. Do not be miserly, allowing your hand to remain shackled to your neck, nor stretch it out fully to maximum limit, lest you find yourself being blamed or reduced to destitution. Your Lord gives in abundance, or in scant measure, to whom He wills. He is indeed fully aware of all His servants, and sees them all.' (Quran 17:26:30)A believer, however, helps the poor and donates for charity, but leaves himself enough to look after his family and cater for any emergency. 'Successful are the believers who humble themselves in their prayer, and turn away from all that is frivolous, and who pay out their Zakat.' (Quran 23:1-4)A believer, who limits himself to spending a portion of his money, retaining the larger part for himself is neither guilty, nor failing to meet his duty. When he remains in funds, this means that he will be able to give to charity repeatedly. Giving away a little amount on a regular basis is better than giving a large donation once only. We should remember Allah's statement, 'They ask you (O Muhammad) what they should spend in charity; say, 'Whatever you can spare?' (Quran 2:219). Al-Qurtubi, a famous commentator on the Quran, says that this means what a person can easily dispense with, without having to struggle within himself for giving it away. Thus, Allah tells us to spend in charity what we can spare without leaving ourselves in a position of need.

Duties of a Muslim : Ramadan Saum (9th Month of Islamic Calender) Fasting during Ramadan, the Muslims holy month, was ordained during the second year of Hijrah.The objective behind fasting is to restrain the soul from (its) desires and to prevent it from those things, which are beloved to it. And its purpose is to control the soul's strength, so that it can be prepared to attain what is found in it (the fast) from success and joy for the soul. Through the fast, one curbs his hunger and thirst and is reminded of the condition of the hungry stomachs of needy people.Through fasting, one narrows the passages the Devil has inside the servant (of Allah) by narrowing the passages of food and drink. Also, it prevents the forces of the limbs from getting too accustomed to things that are harmful to it in this world and the

hereafter. And each of the soul's body limbs and energies can cease their rebelliousness (to Allah) and be harnessed by its bridle.So therefore, the fast is the bridle of those who fear and obey Allah and the shield of those wage war (against desires). And it is a garden for the righteous and devoted servants of Allah. And it is for the Lord of the worlds, over all other actions (done to please Allah). This is since the person who fasts, in fact does nothing. He only abandons his desire and his food for the sake of the One whom he worships.Allah says: "O you who believe! Fasting is prescribed for you as it was prescribed for those before you in order that you attain Taqwaa." [ Chapter 2 :verse 183 ]The Prophet (saw) said: "Fasting is a shield." And he commanded those who had intense desires for marriage but were not able to marry, to observe fasting, making it a shield against those desires (of marriage).

There are 3 levels of fasting:[1] General fast, then it is the refraining of the stomach and the private parts from fulfilling their desires. [2] Specific fast is the refraining of ones gaze, tongue, hands, feet, hearing and eyes, as well as the rest of his body parts from committing sinful acts.[3] More specific fast, then it is the heart's abstention from its yearning after the worldly affairs and the thoughts which distance one away from Allah, as well as its (the heart's) abstention from all the things that Allah has placed on the same level. This spirit is captured in I'tikaf, a unique Ibada associated with Ramadan, in which a person gives up all his normal activities and enters a mosque for a specific period. There is great merit in it and every Muslim community is encouraged to provide at least one person who will perform I'tikaf for the last 10 days of Ramadan. But even those who cannot spare 10 days are encouraged to spend as much time in the mosque as possible. It is reported in Bukhari and Muslim that, 'Wait for the Night of al-Qadr during the last 10 days of Ramadhaan.' Also, Allah Ta'ala says in the Quran that it is better than 1000 nights.

The fast of 'Ashura was prescribed before the fasts of Ramadhan. It is related by Imam Bukhari on the authority of Ibn-i-Abbas that "when the Prophet came to Medina he found that the Jews observed the fast of 'Ashura. He enquired about it from them and was told that it was the day on which God had delivered the Children of Israel from the enemy and Moses used to keep a fast on it as an expression of gratitude to the Almighty. The Prophet(s.a.w), thereupon, remarked that 'Moses has a greater claim upon me than upon you,' and he fasted on that day and instructed his followers to do the same. 'Ashura fell on the tenth day of the Arab month of Muharram in the second year of Migration.

Duties of a Muslim : Haj When Ibrahim (A.S) completed the structure of the Kabah, Allah (Subhanahu wa ta’ala) commanded him to call the people to Hajj. Ibrahim (A.S ) pleaded, “O Allah! How shall my voice reach all of those people?” Allah (Subhanahu wa ta’ala) told him that his duty was only to give the call and it was up to Allah to make it reach the people.Ibrahim (A.S ) then climbed Mount Arafat and called out in his loudest voice, “O People! Verily Allah has prescribed upon you Hajj, so perform Hajj.”Allah revealed in the Qur’an: "And proclaim the Hajj among mankind. They will come to thee on foot and (mounted) on every camel, lean on account of journeys through deep and distant mountain highways” (Surat Al-Hajj, Ayat 28).Perform it, at least once in a lifetime. Abu Hurairah narrates: I heard the Prophet say, “Whoever performs Hajj and does not commit any Rafath (obscenity) or Fusooq

(transgression), he returns (free from sin) as the day his mother bore him” (Sahih Bukhari).Abu Sha’thaa’ said, "I contemplated the good deeds that a person does. I found that salaat as well as fasting are a jihad of the body. And that sadaqa is a jihad of someone’s wealth. But Hajj is a jihad of both body and wealth.”Abdullah ibn Al-Mubaarak narrates: I went to Sufyaan ibn al-Uyaynah as the day of Arafat was setting. He sat on his knees, his hands raised to the Heavens, and tears moistened his cheeks and beard. He turned and looked at me, so I asked him, “Amongst the people who have gathered here for Hajj, who is in the worst state?” Sufyaan ibn al-Uyaynah said, “He who thinks that Allah will not forgive him.”Hajj Mabroor is one that is accepted, and the sign of it’s acceptance is that a person will go back in a better state then when he came, and that he will discontinue the sins that were between him and Allah. Hazrat Ali (r.a) narrates that the Prophet once said, "A person whom God has given enough to perform the Haj if he fails to do so then it does not matter whether he dies a Jew or a Christian." Once hajj becomes fard on a person, it becomes wajib on him to go for hajj in that very year. It is not permissible to delay in performing the hajj without a valid reason. It is also not permissible for a person to think that he is still young and that there is still plenty of time to perform the hajj. If a person delays in performing his hajj and performs it after a few years, his fard duty will be fulfilled but he will still be regarded as a sinner.

AQAAIDUL ISLAM (Beliefs) : Oneness of Allah Allah Ta`ala, with His ever-existent Being and Qualities is existent by Himself. Besides Him every other thing came into existence by His doing. By His creation every other thing came into being from non-existence into existence. The reason for calling Allah Ta'ala, 'Khuda' is because He is there by Himself. None is His partner or equal, because a partnership is a deficiency and Allah Ta 'ala is free from all faults.Allah is Ever-existent and Eternal. Life, knowledge, power, intention, hearing, seeing, speaking and creation, are all the perfect and complete Attributes and Qualities of Allah Ta 'ala. That is, HE is Alive, Intelligent, has full Power and full choice. Whatever He does, is by His choice. He is All Knowing and Most Knowledgeable. There is not a single particle that exists in the skies or the earths that is beyond His Knowledge. Allah Ta'ala is Omnipotent. He is free from being forced or coerced (into doing any act). Just as all the elements, like jewels, organs, bodies, brains, skies, earths, stars, planets, etc. were created by The Most Powerful, and all of them were brought from non-existence into existence, so too, was their effects, specialities and qualities, brought from non-existence into existence. Allah Ta'ala is the creator of good and evil, as well. Whilst He has created both, He prefers the good over the evil. Just as Allah Ta'ala is the creator of human beings, so too is He is the Creator of their characters, habits, qualities and actions. These actions, be they good or bad, are all in the Taqdeer, control and knowledge of Allah Ta'ala.Fate and Divine Decree is Haqq (Truth), and it is Fardh (obligatory) to believe in it. To bring Iman in Divine Decree means that one should believe that Allah Ta'ala had predestined for mankind even before their creation, the good and the bad, Iman and kufr, guidance and deviation, and obedience and disobedience, and all this has been recorded. The Quran Majeed is the speech of Allah Ta'ala. It is eternal and uncreated. Allah Ta'ala has referred to the Quran as His Speech and has linked it to Himself.Allah Rabbul Izzat is free and pure from all faults, deficiencies and innovations. He is not restricted to a body or matter. Neither to place nor time. He is free from temporary qualities and limbs. In His existence, there is no consideration of place or

time. All this are creations of His. There is no equal and similarity to Allah Ta'ala. Nothing is binding upon Allah Ta'ala. Wujoob (necessity) is something that can never apply to Allah Ta'ala.

AQAAIDUL ISLAM (Beliefs) : Messengers of Allah The Nabis (alaihimus salaatu was salaam) are the pure and chaste servants of Allah Ta’ala, that were sent for the guidance of the creation, so that they (creation) may be brought closer to Allah and that they be saved from deviation and brought onto the Straight Path. Nubuwwat refers to the conveyance of that important message or information, which comes from Allah to His chosen Messengers, and these chosen Messengers who are assigned with the task of passing this message and information onto the servants of Allah Ta’ala, are called 'Nabis'.The word 'Rasul' is derived from the word 'Risaalat' - refers to a representation between Allah Ta’ala and His intelligent creation. The ambassador who comes between the Creator and His creation is called a 'Rasul'. Rasul is a specific and special Messenger, whereas a Nabi is a general Messenger. Every Rasul is a Nabi, but not necessarily that every Nabi a Rasul.Nubuwwat and Risaalat is a special gift and benefaction from Allah Ta’ala. Whoever He desires, He bestows with this gift. "And Allah chooses, with His Mercy, whoever He wishes", "Allah chooses Rasuls from His angels and (from the) people."All the Nabis (alaihimus salaam) are pure and chaste servants of Allah. They are free from minor and major sins.Allah has blessed the Nabis with miracles and clear signs, so that these miracles and out of the ordinary acts become a proof of their Nabihood. The Nabis (alaihimus salaam) were the trustworthy servants of Allah. They would not decrease the Message of Allah Ta’ala to the slightest degree. They would not conceal any part of the truth out of fear for the kuffaar.

"Those who convey the Message of Allah, they fear Him, and they do not fear any besides Him.""O Nabi! Convey what has been revealed unto you from your Rabb and if you do not do so, then you have not conveyed His Message. And Allah will protect you from the people. Indeed Allah does not guide the Kaafir nation,"

The Ambiyaa-e-Kiraam (alaihimus salaam) are never removed from their posts, because the Knowledge of Allah Ta’ala is complete and All-Encompassing. The Message and Nabihood of our Nabi (s.a.w) is general and for the entire universe.

AQAAIDUL ISLAM (Beliefs) : Angels of Allah Angels are the honoured slaves of Allah Ta’ala. They are free from disobeying Allah Ta'ala. Whatever they are ordered to do they comply. They are honoured with the duties of conveying Allah Ta'ala's Message, propagation and of being His ambassadors. The Kitaabs and Scriptures of the Nabis was revealed through them. They convey with extreme carefulness, faithfulness and prudence. They are free from making mistakes and errors. The angels convey exactly as Allah Ta'ala had instructed them. There can be absolutely no mistake or misunderstanding in their conveying the Message.They are free from eating, drinking, male and female gender, giving birth and lineage.7. They are created from light and can assume any form. They are too numerous in number. Only Allah Ta'ala knows their exact quantity. They are constantly in the Ibaadat of Allah Ta’ala in different forms and are never weary of Ibaadat. They are constantly engaged in the duty assigned to them by Allah Ta 'ala.

From amongst all the angels there are 4 that are very close to Allah Ta'ala and they hold special status. They are:1. Jibraeel (A.S) - He was responsible for bringing the Wahi (Divine Revelation) to the Nabis.2. Mikaaeel (A.S) - He is responsible for the sustenance of the creation.3. Israfeel (A.S) - He is responsible for blowing the Trumpet on the Day of Qiyaamah.4. Izraeel (A.S) - He is responsible for removing the souls.

AQAAIDUL ISLAM (Beliefs) : Kitaabs of Allah Allah Ta' ala has revealed about 104 Kitaabs and Scriptures (that we know about) upon the Nabis. Amongst them was 50 Scriptures to Hadhrat Sheeth (a.s), 30 to Hadhrat Idree (A.S), 10 to Hadhrat Ebrahim (A.S) and 10 to Hadhrat Aadam (A.S). The 4 famous Kitaabs that were revealed were the Tawraat, Zaboor, Injeel and the Qur' aan Shareef which were revealed upon Hadhrat Moosa, Hadhrat Dawood, Hadhra Isaa and Hadhrat Muhammad (alaihimus salaam) respectively.The Quran is the final Kitaab from Allah. It is the abrogation of all the previous Kitaabs and Scriptures. The Quran Majeed is the summary and essence of all the previous Kitaabs. The Quran is the pinnacle of all the previous Kitaabs and the final miracle that is continuous.

AQAAIDUL ISLAM (Beliefs) : AkhiratAll the Nabis warned their nations regarding the Day of Qiyaamah after propagating Tauheed. They taught that us as this world had a beginning it also has an end. After their deaths, all of mankind will be resurrected and brought to give accounts of their deeds. All the Divine religions are unanimous upon this. Allah Ta 'ala mentions regarding the Day of Qiyaamah, after He advises regarding having belief in Him. The Quran Shareef is replete with mention regarding the Day of Qiyaamah."Fight those who do not bring faith upon Allah and the Last Day."According to the Muslims there are two stages in the realm of the Aakhirah. The first is from the time of death until resurrection and the second is from The Day of Qiyaamah until eternity. The first realm is called 'Aalam-e-Barzakh' and the second is called 'Aalam-e-Hashar'.Humans will remain in the Aalam-e-Barzakh from the time of their death until resurrection. As Allah Ta'ala says: "And ahead of them is Barzakh, until the Day of resurrection." This is also known as Aalam-e-Qabr.A person's personal deeds are discontinued in this realm, but the du'aas and acts of charity on behalf of the deceased by the living will benefit the dead. The du'aas of wellwishers will result in one's sins being forgiven and this person will rise on the Day of Qiyaamah pure and clean from sins.

The first thing that will take place is the questioning of Munkar and Nakeer(A.S). This happens as soon as the people who have buried the deceased move away from the grave site. The soul of the person is returned to the body and the two angels that are deputed by Allah Ta'ala come to the person and question him/her. They ask him: "Who is your Rabb? What is your Deen? What do you say regarding this person (Muhammad - s.a.w)?"If the deceased is a Muslim, he will reply: "My Rabb is Allah! My Deen is Islaam! This person is Muhammad Rasulullaah (s.a.w), who is Allah Ta'ala's true Mesenger!The angels will ask him as to how he came by this knowledge. He will reply that he has read the Kitaab of Allah Ta'ala (Quran) and has accepted it.Then there will be a voice from the heavens saying: "MY servant has spoken the truth. Open for him the doors of Jannat!" Then a door from Jannat will be opened for him, and a cool breeze and fragrance will emanate therefrom.

If the deceased is a Kaafir or a Munaafiq (hypocrite), then he will exclaim: "Ohh, Ohh, I do not know!" He will then be struck with an iron rod and the angels will open for him a door into Jahannum. [Abu Dawood ]NOTE:1. The Nabis, the matyrs and Muslim children not be questioned in the grave. It is reported in some Ahaadith that the person who dies on the night of Friday (Thursday night) or the day of Friday, or if he dies due to the illness of wanting to drink excess water, then such persons will not be questioned in their graves.2. The reward and punishments in the grave will not be like that of this world, where it can be seen with the eyes. That is a different realm. Just like when Hadhrat Jibraeel (a.s) used to come to Nabi (s.a.w), no one could see him besides Rasulullaah (s.a.w). The eyes of this world are not suited to see the scorpions and snakes of the grave. Seeing them is dependant on the Desire and Will of Allah. If something is right in the front of one, and if Allah does not wish one to see it, then who is there that can make one see it?

The acts of charity done on behalf of the deceased benefit him just like how it benefits a living person.

This world will one day be terminated and will come to an end by the blowing of the Trumpet by Hadhrat Israfeel (alaihi salaam). The mere blowing of this Trumpet will rent the world and skies asunder. After a period of 40 years again this Trumpet will be blown and every person will come back into existence. The first blowing is known as "Nafkha-e-Amaatat" (blowing of death), and the second blowing is known as "Nafkha-a-Ahyaa" (blowing of life).This disintegration of all life at the first blowing of the Trumpet and then for all to be once again given life and gathered is known as 'Qiyaamah'. The reason for this second giving of life is so that those who were guided by the teachings of the Nabis, will be rewarded and recompensed. And so that those who ignored, these teachings, may be punished. And also so that the oppressed may get 'revenge' from the oppressors.When a person wants to present a case in a court, then one may get this opportunity to do so in 2 to 4 months time (in other words it will be done after a while at a specified time). Qiyaamah is the time specified for the entire creation to present their case in Allah’s Court.

THE MINOR SIGNS: The minor signs of Qiyaamah are those which began from the time the demise of Rasulullaah (s.a.w) and will terminate with the birth of Imaam Mahdi (alaihi alaam).MAJOR SIGNS: The major signs of Qiyaamah are those that will begin from the emergence of Imaam Mahdi (a.s) and end with the blowing of the Trumpet.

Hadhrat Israafeel (a.s) will, upon the order from Allah Ta'ala blow the Trumpet, and the entire universe will be destroyed. The sky will be rent asunder, the stars will fall and the mountains will break into pieces and splinters. The Trumpet is a bugle like instrument which is placed at the mouth of Hadhrat Israafeel (a.s) and will be blown. The intensity of its sound will be so high, that the entire universe will be rent asunder. Thereafter the Trumpet will be blown a second time and every soul will be given life again. The first blowing is known as Nafkha-e-Oola or Nafkha-e-Amaatat and the second blowing is known as Nafkha-e-Thaania or Nafkha-e-Ahyaa. The duration between the two blowings will be 40 years or 40 months. From the time of the first blowing until the time when everyone will be entered into Jannat or Jahannum is known as Qiyaamah.

The firm belief and consensus of all the Ahle Islam is that the resurrection will be in this present human body form. The Quran and Ahaadith are replete with proofs that the souls will be returned into this same bodies that we have in this world.It is a fact that on the Day of Qiyaamah, there will be reckoning for actions. For the purpose of weighing the actions on that Day, there will be scales which will be placed. The limbs of the bodies will testify on that Day as to the various actions carried out by them. Books of deeds of the good people will be given in their right hands and that of the evil doers will be flung into their left hands.After the second blowing of the Trumpet, Allah Ta'ala will gather all- the creation at the place of Judgement. The name of this place is "Saahirah", as it is mentioned in the Quran. After they will be gathered there, a period of time will pass, wherein the people will find difficulty and they will be in distress. They will then go to Hadhrat Aadam (a.s) and request him to intercede on their behalf, so that the reckoning can begin and the present condition be over with. Hadhrat Aadam (a.s) will send them to Hadhrat Nooh (a.s), who will in turn send them to Hadhrat Ebrahim (a.s), who will send them to Hadhrat Moosa (a.s), who will send them to Hadhrat Isaa (a.s). At that juncture, Hadhrat Isaa (a.s) will say: "Indeed Muhammad, the Seal of Nabis has presented himself today."

Hadhrat Isaa (a.s) will take the entire creation and present themselves in the company of Nabi (s.a.w). They will make a request that Rasulullaah (s.a.w) intercede on their behalf, and rescue them from the intense heat and stress of that Day. This intercession is known as "Shafaa'at-e-Kubra". The place where Nabi (s.a.w) will stand to make this intercession is known as "Maqaam-e-Mahmood". As Allah Ta'ala says: "Soon your Rabb will place you in the Maqaam-eMahmood."

****Then each one will be ordered to read his book of deeds. "Read your Kitaabs! Your Naffs will be sufficient reckoning for you on this Day." This is to show each person, that whatever he did in this world has been recorded in the Book and here it is there for him to witness:

AFTER READING THE BOOKS OF DEEDS, THE RECKONING WILL BEGINAs soon as every person has seen and read his book of deeds, his reckoning will begin. As is borne out by the following Ayat:"And that person who is given his book in his right hand, he will soon be reckoned with an easy reckoning." At the time of reckoning, Kiraam and Kaatibeen and the Ambiyaa (alaihimus salaam) will be present (as witnesses on the witness stand). As Allah Ta'ala says:"The Nabis and the Witnesses will be judgement will be brought forth, and judgment will be made with justice."On that Day other angels will also be present to taunt and testify against the kuffaar. "On the Day when they see the angels, there will be no joy or glad tidings on that Day for the wrongdoers."The Nabis will testify that they have conveyed the Message but the people belied them. The people will deny that they falsified the Nabis and Allah Ta'ala will call the Nabis to be witnesses. Our Nabi (sallalahu alaihi wasallam) and his Ummat will bear witness that the Nabis had indeed conveyed the Message. It is for this reason the following Aayat was revealed:"And in this way We had made you a just nation, that you be witnesses over mankind and the Messenger (Muhammad - s.a.w) be a witness over you."When Kiraam and Kaatibeen will present the Book of deeds of the people they will refute it and then Allah Ta'ala will order the organs and limbs of the people to speak and it will testify against the person. In this regard Allah Ta'ala says:

"On that Day their tongues, hands and feet will testify against them for whatever

they have done. They will say to their limbs 'Why do you testify against us. The limbs will reply, 'Allah has made us speak, He who makes all things speak.'Besides the Nabis and the angels, the limbs of the evildoers will speak and testify as to all the evil perpetrated through them. In this way, the case will be complete.

The meaning of ‘Hisaab' and `Muhaasaba' is that a person is made aware of his deeds, and he will be shown and told that on a certain day you had carried out a particular act. Every small act will be accountable. After the reckoning of the kuffaar and mushrikeen will be completed, they will be ordered to be thrown into Jahannum.

As for the reckoning of the Muslims, it will be done in a different way, some will be easy and light and others will be difficult. Therefore, it is reported in a Hadith that a Muslim recite the following du'aa: "O Allah! Reckon me with an easy reckoning."

It is ascertained from the Quran and Hadith that one group will enter Jannat without reckoning, and they will be the Mutawakkileen (those who relied solely on Allah). The Howz (spring) of our Nabi (S.a.w) is called 'Kauthar' and it will be the largest of all. The people of Iman will drink therefrom on the Day of Qiyaamah.

'Pul Siraat' is a bridge that is erected over Jahannum. Nabi (s.a.w) will be the first to pass it with his Ummat. Some believers will pass it at the blink of an eyelid, others like the speed of lightening, others like a fast conveyance, others like a fast horse and others like a camel. The bridge will be covered in darkness, only the people of Iman will have the Noor of Iman that will light up for them and guide them through it. There will be various stages where Nabi (s.a.w) will be making intercession, the first of these, known as 'Shafaa'at-e-Kubra' will be on the plains of resurrection. This intercession will be so that the intense heat and difficulty of the Day be lessened and that the reckoning begin. The second intercession will be for easiness at the reckoning and questioning. The third intercession will be on behalf of those sinners upon whom the order for punishment had been decreed, so that they be forgiven and not thrown into Jahannum. The fourth intercession will be for those who have already been thrown into Jahannum, and it will be for their removal therefrom. The fifth intercession will be for the raising of the stages of some of the believers. The sinners must always have hope in these intercessions.

Araaf is that place which is between Jannat and Jahannum. It is a place which neither has the pleasures of Jannat nor has it the punishments of Jahannum, but this place is not forever. The people who will be stationed here will be able to see both the Jannatis and the Jahannamis, and they will be able to speak to them. As Allah Ta'ala says: "And between the two of them (Jannat and Jahannum) is a screen, which is 'A'raaf; on their faces they will be recognised (they will have signs of Jannat or Jahannum)." A'raaf will be those whose good and evil deeds are equal. The sinful (faasiq) Muslims will first undergo a certain period of punishment in Jahannum according to their sins and then they will be removed therefrom and placed into Jannat. The Barkat of their Iman will save their faces from being permanently blackened and they will not be shackled in chains. The permanent punishment in Jahannum is especially for the kuffaar. Whoever has even the slightest spark of Iman will not remain in Jahannum forever. They will be saved through the Mercy and Grace of Allah Ta'ala and they will be placed in Jannat.

Allah says: "On that Day (some) faces will be radiant (in looking) towards their Rabb."Allah says: "Never! Indeed they will be deprived on that Day from (looking at) their Rabb."

Hadhrat Moosa (a.s) made a request to Allah Ta'ala: "My Rabb, show me that I can

look at You."Allah Ta'ala replied to Hadhrat Moosa's (a.s) request by saying: "You will not be able to (bear to) see Me". In the Sight of Allah Ta'ala this world and the Hereafter are the same and all the creation are His creation, in that He can do whatever He pleases to do in either realm, but He knows that He has placed different abilities in people. Some have the ability to see and withstand the Luminousness of Allah Ta'ala and others cannot. Just like a reflection of an object can dearly be seen in a mirror, but not in a stone or sand, whereas both are His creations. Allah Ta'ala has placed the ability to see Him in Jannat and not in this world. For this reason Hadhrat Moosa (a.s) could not see Allah Ta'ala in this world. The seeing of Nabi-e-Kareem (s.a.w) of Allah Ta'ala on the night of Mi'raaj was not done in this world but in the realm of the Hereafter. Therefore, seeing Allah Ta'ala cannot be done in this world, but in the realm of the Hereafter it will be possible. Besides these Ayat, there are others that indicate towards the seeing of Allah Ta' ala in the Hereafter. In this respect there are also so many authentic Ahaadith that testify to this fact. The predecessors of the first era of Islaam are also unanimous on this fact.

No Muslim denies the Sight and Ability of Allah Ta'ala to see. It is stated in the Quran :"What! Do they not know that indeed Allah Sees."In another Aayat it is stated: "And Allah Sees whatever you do. He is The One Who Hears and Sees,""Soon Allah will see your actions." "The two of you do not fear, Indeed I am with you, I Listen and I See."

Hence if it is possible that Allah Ta'ala Sees us and He is not limited to space and time, then it is also possible that we will be able to see Him. Although the servants of Allah Ta'ala are limited to space and time, but Allah Ta'ala is not limited. Those who deny the seeing of Jannatis of Allah cite this Aayat: "No vision can grasp Him, but His Grasp is over all vision.”

MashwaraConsult with Family Members and to a certain extent with Righteous friends and elders. Especially in matters pertaining to giving Financial help, Career Planning, Business Transactions, Financial Risks, Loans, Borrowing, Lending and other matters which will affect the stability of the family. Never leave anything to chance.

The principle of shoura (consultation) is mentioned three places in the Qur’an. [1] Thus it is due to mercy from Allah that you deal with them gently, and had you been rough, hard hearted, they would certainly have dispersed from around you. Pardon them therefore and ask pardon for them, and take counsel with them in the affair; so when you have decided, then place your trust in Allah; surely Allah loves those who trust. (3:159).[2] And those who respond to their Lord and keep up prayer, and their rule is to take counsel among themselves, and who spend out of what We have given them. (42:38).[3] And the mothers should suckle their children for two whole years for him who desires to make complete the time of suckling; and their maintenance and their clothing must be borne by the father according to usage; no soul shall have imposed upon it a duty but to the extent of its capacity; neither shall a mother be made to suffer harm on account of her child, nor a father on account of his child, and a similar duty (devolves) on the (father's) heir, but if both desire weaning by mutual consent and counsel, there is no blame on them, and if you wish to engage a wet-nurse for your children, there is no blame on you so long as you pay what you promised for according to usage; and be careful of (your duty to) Allah and know that Allah sees what you do. (2:233).

AMR : In the first two verses of the Qur’an, the words used are amr and shoura, which explain the deep significance of this principle. In general, it includes every important instruction, order or action. It is used to convey a command, ordinance, or decree, or to mean power and authority. It is used to express the Special Attributes of Allah, as mentioned in the Qur’an:Surely your Lord is Allah. Who created the heavens and the earth in six periods of time, and He is firm in power. He throws the veil of night over the day, which it pursues incessantly; and (He created) the sun and the moon and the stars, made subservient by His command; surely His is the creation and the command; blessed is Allah, the Lord of the worlds. [7:54] And Allah's is the unseen in the heavens and the earth, and to Him is returned the whole of the affair; therefore serve Him and rely on Him, and your Lord is not heedless of what you do. [11:123]

Then after sorrow He sent down security upon you, a calm coming upon a party of you, and (there was) another party whom their own souls had rendered anxious; they entertained about Allah thoughts of ignorance quite unjustly, saying: We have no hand in the affair. Say: Surely the affair is wholly (in the hands) of Allah. They conceal within their souls what they would not reveal to you. They say: Had we any hand in the affair, we would not have been slain here. Say: Had you remained in your houses, those for whom slaughter was ordained would certainly have gone forth to the places where they would be slain, and that Allah might test what was in your breasts. And that He might purge what was in your hearts; and Allah knows what is in the breasts. [3:154]

And even if there were a Quran with which the mountains were made to pass away, or the earth were travelled over with it, or the dead were made to speak thereby; nay! the commandment is wholly Allah's, Have not yet those who believe known that if Allah please He would certainly guide all the people? And (as for) those who disbelieve, there will not cease to afflict them because of what they do a repelling calamity, or it will alight close by their abodes, until the promise of Allah comes about; surely Allah will not fail in (His) promise. [13:31]

And they ask you about the soul. Say: The soul is one of the commands of my Lord, and you are not given aught of knowledge but a little. [17:85]

SHOURA : The word amr in the above two verses of the Qur’an (3:159, 42:38) is inclusive of all the affairs of the people which are of special significance and importance, whether relating to the government itself or the affairs of the people. The word shoura is used in its derivations: mashwara and mashawarat, which mean: consultation, deliberation, conference, counsel or advice. In other words, it refers to hearing other people’s opinions on important matters. Thus, consultation in affairs - shawirhum fi’l—amr — means this:the Prophet(s.a.w) is ordered and commanded in an imperative sense, by the Sovereign to take counsel with, and consult, his Companions in all important matters and affairs, including those concerning the government. In other words, he should find out their opinions in all affairs before making any final decisions.

True Muslims always consult each other and discuss things among themselves before any final decision is made. Consultation, is an important pillar of the Islamic way of life. To conduct the affairs of collective life without consultation is not only the way of ignorance but also an express violation of the law prescribed by Allah (SWT).

[1] It is injustice that a person should decide a matter by his personal opinion and ignore others when it involves the interests of two or more persons. No one has the right to do as he likes in matters of common interest. Justice demands that all those whose interests are involved in a matter be consulted, and if it concerns a large number of the people, their reliable representatives should be made a party in consultation.[2] A man tries to do what he likes in matters of common interest either because he wants to usurp the rights of others for selfish ends, or because he looks down upon others and regards himself as a superior person. Morally both these qualities are equally detestable, and a believer cannot have even a tinge of either of these in himself. A believer is neither selfish so that he should get undue benefits by usurping the rights of others, nor he is arrogant and self-conceited that he should regard himself as all—wise and all—knowing.[3] It is a grave responsibility to give decisions in matters that involve the rights and interests of others. No one who fears God and knows what severe accountability for it he will be subjected to by his Lord can dare take the heavy burden of it solely on himself. Such a boldness is shown only by those who are fearless of God and heedless of the Hereafter. He should consult all the concerned people or their authorized representatives so as to reach, as far as possible, an objective and right and equitable decision, and if there occurs a mistake one man alone should not be held responsible for it.

Consultation is a necessary demand of the morality that Islam has taught to man, and departure from it is a grave immorality. If it is a domestic affair, the husband and the wife should act by mutual consolation, and when the children have grown up, they should be consulted. If it is a matter concerning the whole family, the opinion of every adult member be solicited. If it concerns a tribe or a fraternity or the population of a city, and it is not possible to consult all the people, the decision should be taken by a local Shoura Council or Shoura Committee. It should comprise the trustworthy representatives of the concerned people according to an agreed method. If the matter concerns a whole nation, the head of government should be appointed by the common consent of the people. He should conduct the national affairs in consultation with the leaders of opinion, whom the people regard as reliable, and he should remain at the helm of affairs only as long as the people themselves want him to remain in that position.

The principle of consultation as enshrined in amru-hum shoura baina-hum by itself demand 5 things:(1) The people whose rights and interests are involved should have full freedom to express their opinion and they should be kept duly informed of how their affairs are being conducted. They should have the full right to check it and voice protest if things go wrong. If they see no change for the better, then they should change their rulers. (2) The person who is to be entrusted with the responsibility of conducting the collective affairs, should be appointed by the people’s consent. This should be their free consent, which is not obtained through coercion, temptation, deception, and fraud, because in that case it would be no consent at all. (3) The advisers to the head of the State should enjoy the confidence of the nation. People who become representatives by suppression or by expending wealth, or by practicing falsehood and fraud, or by misleading the public cannot be regarded as enjoying the confidence in the real sense. (4) The advisers should give opinion according to their knowledge and faith and conscience and they should have full freedom of such expression of opinion. Instead, if the advisers give advice against their own knowledge and conscience1 under duress

or temptation, or under party discipline, it will be treachery and dishonesty and not adherence to the Islamic principle of consultation. (5) The advice that comes of the consensus of the advisers or the majority of the people, should be accepted. If a person or group of persons behave independently and act on one’s own whims, even after hearing the advice of others, consolation becomes meaningless. Allah does not say: “They are consulted in their affairs”, but says: “They conduct their affairs by mutual consultation.” The affairs be conducted according to what is settled by consensus or by majority opinion in consolation.

It was the general practice of the Prophet (s.a.w) always to consult his Companions on all public matters. When the Prophet (s.a.w) was faced with the problem of whether to go towards the Quraish trade caravan or to the battlefield of Badr (to fight the Quraish army), he held a conference in Madinah and took counsel with them. Then about the selection of the campsite at Badr, he accepted the advice of one of his Companions. At the time of the Battle of Uhud, he held a conference on whether to fight the enemy from within or outside the city. Though he himself was inclined to fight from within the city, when he found that the majority was in favor of fighting the enemy from outside the city, he accepted their advice and marched to the battlefield of Uhud. Again, in the Battle of Ahzab (Trench), he consulted them and the final decision was made accepting the view of Salman Farsi (R.A.) to fight the enemy from behind the defense of deep, broad trenches. The city was protected by a ditch, which was dug along one side, because on the other three sides there were natural lines of defense in the way of mountains, palm trees and rocks. And when the state of affairs greatly worsened during the siege of the city, the Prophet (s.a.w) was of the opinion that peace should be made with the enemy on the condition of payment of one third of the fruit crop. The Ansars did not agree to this, the proposal was dropped and the Prophet (s.a.w) accepted the decision of his Companions to continue fighting. In the campaign of Hudaibiyah, the Prophet (s.a.w) held a conference and consulted his Companions as to whether to attack the houses of the enemy. Abu Bakr Siddiq (R.A.) was of the opinion that they had come with the intention of performing Umra and not to fight with anyone. The Prophet (s.a.w) acted on his opinion and the idea of attacking the enemy was dropped. Thus he often took counsel with his Companions on important matters, as well as in affairs of State. Abu Huraira (RA) narrated that the Prophet (s.a.w) said: “Consult a wise man (with intellect and understanding) and do not go against his advice; otherwise you will be sorry.” (Khatib Baghdadi) Members of the Majlisi- i-Shoura (members of the consultative Committee- council of ministers , MPs (Members of Parliament), Senators, or Congressmen) should have 2 qualities: (1) They should be people of understanding and intellect, who are sensible,

intelligent and reasonable (dhu’l ‘aql wa’l-ra’y, ulu’l—albab). (2) They should be obedient (to Allah) and pious. In short, they should be people of

reason, intelligent and obedient to Allah (muttaqi), so that they may be fully trusted to give sound judgement and a truthful opinion.

Imam Ghazzali says that it is essential that the ruler should take counsel on all state matters from those who are learned (ahl’l 'ilm) and experts (ahl’l—hall wa’l ‘aqd). The Prophet (s.a.w) said: ‘ikhtilaf ulama’ ummati rahmah (the differences of opinion among the learned within my community are a (Sign of) Allah’s Grace and Mercy. wa amruhum shoura baynahum - Literally “their communal business in consultation amongthemselves.” [42: 38] The word amr, refers to the affairs of the Islamic state. It must be conducted through consultation. This concept found a clear, practical expression in the time of the Prophet (s.a.w) and his Rightly Guided Caliphs, when every important matter was referred to the council. The first part of 42:38 lays stress on human beings’ relations

with Allah. A close relationship with Allah tends to purify man of all the weakness, frailties and imperfections of his self (nafs) by rectifying his relations between his self and Allah. It then paves his way to cordial, loving, friendly and cooperative relationship with people, and to dispensing his public obligations (huquq al-’ibad) with great enthusiasm, determination and a will to win the Pleasure of His Sovereign Lord. This is the natural consequence of a close relationship with Allah, for it unfolds the true realities of this life and its significance in the final analysis. “If you differ in anything among yourself, refer it to Allah and His Messenger, if you believe in Allah and the Last Day; this is best, and most suitable for final determination.” (4:59)

WifeBy getting married you are not just getting a wife, you are getting your whole world. Your wife will be your partner, your companion, and your best friend. She will share your moments, your days, and your years. She will share your joys and sorrows, your successes and failures, your dreams and your fears. When you are ill, she will take the best care of you; when you need help, she will do all she can for you. When you have a secret, she will keep it; when you need advice, she will give you the best advice. She will always be with you. When you wake up in the morning the first thing your eyes will see will be hers. During the day, she will be with you, if for a moment she is not with you by her physical body, she will be thinking of you, praying for you with all her heart, mind, and soul. When you go to sleep at night, the last thing your eyes will see will be her; and when you are asleep you will still see her in your dreams. In short, she will be your whole world and you will be her whole world."They are your garments and you are their garments" (2:187). Indeed, spouses are like garments to each other because they provide one another with the protection, the comfort, the cover, the support, and the adornment that garments provide to humans. Just imagine a journey in the winter of Alaska without garments! Our spouses provide us with the same level of comfort, protection, cover, and support in the journey of our lives on this earth as garments would do in the Alaskan journey.

Al-KABAIR (The Major Sins) Our Prophet (s.a.w) said, "Whatever I forbid you, then avoid it, and whatever I enjoined, then perform of it what you can." (Muslim) 1. Associating partners with Allah (Shirk)

Great Shirk: worshipping beings other than Allah (proof all over Quran) Small Shirk: Riya

The Prophet (saw), "Should I not inform you of that which I fear for you even more than the dangers of Dajjal? It is the hidden shirk: A person stands to pray and he beautifies his prayer because he sees the people looking at him". (Sahih; Sunan ibn Majah) 2. Committing murder: (Furqan; 68) 3. Performing Sorcery (2: 102) 4. Not performing the Prayers (Maryam: 59) 5. Withholding the Zakat (Charity) (3: 180) 6. Breaking the fast of Ramadhan or not fasting in that month. Prophet (saw) said, "Islam is built upon 5 pillars: testifying that there is no true god except Allah and that Muhammad is the messenger of Allah, performing the prayers, paying the zakat, making the pilgrimage to the house and fasting the month of Ramadhan" (Sahih al-Jami # 2837) 7. Not performing the pilgrimage when one has the ability to do so (above hadith) 8. Disobeying one's parents (al-Isra: 23) 9. Cutting off the ties of relationships (Muhammad: 22)

10. Committing adultery or fornication (al-Isra: 30) 11. The Prophet (saw) said, "Allah will not look at a person (with pleasure) who commits sodomy with a man or a woman" (Sahih al-Jami # 7678) 12. Taking or paying interest (2: 275) 13. Devouring the wealth of orphans (4:10) 14. Forging statements concerning Allah or forging Hadith (al-Zumar: 60) 15. Fleeing from the battle (al-Anfal: 16) 16. Wrongdoing, deception or oppression on the part of the ruler (al-Shura: 42) 17. Being arrogant, boastful, vain (al-Nahl: 23) 18. Giving false testimony (al-Furqan: 72) 19. Drinking alcoholic beverages (5: 90) 20. Gambling (5: 90) 21. Slandering innocent women (al-Nur: 23) 22. Misappropriating something from the booty (3:161) 23. Stealing (5:38) 24. Committing highway robbery (5: 33) 25. Prophet (saw) said, "If someone is ordered to take an oath and he takes a false oath in order to take possession of property of a Muslim, then he will incur Allah's wreath when he meets Him" (Sahih al-Jami # 6083) 26. Committing oppression (al-Shuara: 277) 27. Levying illegal taxes. Prophet (saw) said, " Do you know who the bankrupt is? The bankrupt form my nation is the one who appears on the Day of Resurrection having performed the prayers, fasted and paid the zakat, but had also abused that person, slandered that person, wrongfully taken the wealth of that person and spilled the blood of that person. These people will take from his good deeds. If his good deeds are thereby exhausted, he will be given their sins and then he will be thrown into the hell-fire" (Sahih al-Jami #87) 28. Consuming forbidden wealth or taking it by any means (2: 188) 29. Committing suicide (4: 29) 30. Being a perpetual liar (3: 61) 31. Ruling by laws other than the laws of Islam (5: 44) 32. Engaging in bribery (2: 188) 33. Women appearing like men and vice-versa. Prophet (saw) said, "Allah's curse is upon women who appear like men and upon men who appear like women" (Sahih al-Jami # 4976) 34. Dayyouth: is the one who approves the indecency of his womenfolk and who is void of jealousy or the pimp who facilitates indecency between two people. Prophet (saw) said, "Allah has forbidden the Paradise to three people: the alcoholic, the runaway slave, and the one who is complacent in the face of the evil deeds that his family is performing" (Sahih al-Jami # 3047) 35. Marrying for the purpose of making a woman allowable for another (Baqarah) 36. Not keeping clean from the remains of urine. Ibn Abbas reported that Prophet (saw) passed by a grave and said, "These two are being punished and they are not being punished for something hard. But it is a great sin. One of them did not keep himself clean form his urine and the other went around spreading tales" (Sahih al-Jami # 2436) 37. Acting for show (al-Maoon: 4-6) 38. Surely those who conceal the clear proofs and the guidance that We revealed after We made it clear in the Book for men, these it is whom Allah shall curse, and those who curse shall curse them (too). (2:159). Acquiring knowledge only for worldly gain or concealing knowledge 39. Breaching trusts (al-Anfal: 27) 40. Reminding people of one's kindness (2: 27)

41. Denying predestination (al-Qamar: 49). "If Allah were to punish the inhabitants of the heavens and earths, then He would punish and He would not be doing injustice to them. If He were to have mercy on them, His mercy would be greater than from their actions. If a person had amount of gold equivalent to Mount Uhud or similar to Mount Uhud and spent it in the Path of Allah, (that spending) would not be accepted form him by Allah until he believes in the preordainment of good and evil. And until he knows that what afflicted him was not going to miss him and what missed him was not going to afflict him. If you were to die with any belief other than that, you would enter the Hellfire" (Kitab al-Sunnah by Ibn Abu Asi # 245. Albani says that its chain is sahih) 42. Eavesdropping on other's private conversation (Hujarat: 12) 43. Spreading harmful tales(al-Qamar: 10). 44. Cursing others. Prophet (saw) said, "Abusing a Muslim is evil and fighting him is disbelief" (Sahih al-Jami # 3598) 45. 'There are 3 signs of a Munafiq (Hypocrite). He speaks lies, he breaks his promises & embezzles.46. Believing in what soothsayers & astrologers say. Prophet (saw) said, "Whoever goes to fortuneteller and asks him about something will not have his prayer accepted for forty nights" (Sahih al-Jami # 5816) 47. A wife being rebellious to her husband (4: 34)48. Putting pictures of beings with souls on clothing, curtains, rocks and any other items. Prophet (saw) said, "…the people who will receive the greatest punishment on the day of judgment are those who compete with Allah in creation [those who make pictures or statues]" (sahih al-Jami # 1691) 49. Striking one's self, wailing, tearing one's clothing, pulling one's hair & other deeds as a form of mourning. Prophet (saw) said, "One who strikes his cheeks or tears his clothing and shouts in the manner of pre-Islamic culture is not one of us" (Sahih al-Jami # 5713) 50. Committing injustice (al-Shura: 42) 51. Being overbearing or taking advantage of the weak, slaves, wives or animals Prophet (saw) said, "Allah will torture those who torture people in this world" (Muslim) 52. Harming neighbors. Prophet (saw) said, "A person whose neighbor is not safe from his mischief will not enter paradise" (sahih al-Jami # 7002) 53. Harming and abusing Muslims (al-Ahzab: 58) 54. Wearing one's clothes below the ankles. Prophet (saw) said, "What is below the ankles will be in the hellfire " (Bukhari) 55. Prophet (saw) said that Allah said, "Whoever shows enmity to a slave of Mine (Allah's) I shall be at war with him" (Sahih al-Jami # 1778) 56. Men wearing silk & gold. Prophet (saw) said, "Gold and silk have been permitted for the females of my nation and forbidden for its males" (Sahih al-Jami # 209) Prophet (saw) said, "Men who wears silk in this world will have no portion [of heavens] in the hereafter" (Muslim) 57. Runaway slave. Prophet (saw) said, "If a slave runs away, his prayers will not be accepted" (Sahih al-Jami # 257) 58. Sacrificing animals for other than Allah. Prophet (Saw) said, "The one who sacrifices for other than Allah is cursed by Allah" (Sahih al-Jami # 4988) 59. Prophet (saw) said, "One who claims that someone is his father and knows that it is not true will be forbidden of paradise" (Sahih al-Jami # 5865) 60. Arguing or quarreling for show & not seeking the truth. Prophet (saw) said, "Whoever argues in support of something that is wrong and he knows it Allah will be angry with him until he stops" (Sahih al-Jami # 6073)

61. Prophet (saw) said, "Whoever doesn't allow the access water or pasture for others will not share in the blessings of Allah on the day of judgment" (Sahih al-Jami # 6436) 62. Not measuring the weights properly (al-Mutafafifeen: 1-3) 63. Thinking that one is safe from Allah's planning (al-Araf: 99) 64. Eating carrion, blood or pork meat (al-Anam: 145) 65. Not praying in the congregation & praying by one's self. Prophet (saw) said, "Whoever hears the call to prayer and doesn't come to prayer, there is no prayer for him say for the one who has valid excuse" (Sahih al-Jami # 6176) 66. Continually not performing the Friday prayers and congregational prayers. Prophet (saw) said, "If people don't stop abandoning the Friday Prayers Allah may seal their hearts and they will become headless" (Muslim) 67. Harming others by manipulation one's bequests (4: 12) 68. Being deceitful or deceptive (Fatir: 43) 69. Spying on the Muslims & pointing out their secrets (al-Kalam: 11) 70. Abusing or reviling the Companions of the Prophet (saw). Prophet (saw) said, "Do not revile my companions for, by the one in whose hands is my soul. If you were to spend in charity a mountain of gold similar to mount Uhud it would not be equal to a handful or a half a handful (or what they have done)" (Sahih al-Jami # 7187)Please make sincere repentance to Allah before as Ali (ra) said, "Today is deed without reckoning and tomorrow is reckoning without deeds". Sincere repentance has four conditions: Feeling bad for the sin Firm commitment in intention not to repeat sin (whether it happens again is not a

condition if one tried his best) Make repentance to Allah by Du'a and asking or better crying for forgiveness If some person has been wronged because of this sin then one needs to make up

to this person

GLOSSARY‘Âlim: One who has attained a considerable amount of Islamic knowledge.Amânah: A trust or something with which you have been entrusted. For further details, refer to the chapter on amânah.Auliyâ’: Plural of "walî". A walî is a friend of Allah.Bâtil: In Islamic jurisprudence it refers to an act which is invalid.Barakah: Literally means "blessings". It also refers to the experiencing of abundance in things which are of little value.Bay‘us salam: Technically, it refers to a contract of sale causing an immediate payment of the price and admitting a delay in the delivery of the goods.Bid‘ah: "innovation". In Islam it refers to the introduction of new things into Islam which have no basis in the Quran or Hadith and regarding these things as acts of îbâdah. A bid‘ah is a major sin in Islam.Du‘â: Supplication, prayer or devotional phrases.Fâsid: In Islamic jurisprudence it refers to an action which is considered to be improper.Farâ’id: Plural of fard.Fard: "compulsory". In Islam it refers to those acts and things which are compulsory on a Muslim. Abandoning or abstaining from a fard act is a major sin. Rejecting a fard act amounts to kufr.Fidyah: Redemption from the omission of certain religious duties by a material donation or a religious act.Ghee: Clarified butter.Ghusl: The act of washing the entire body from head to toe without leaving a single place dry.

Hâfiz: One who has memorized the Quran.Halâl: That which is lawful or permissible in Islam.Haram: That which is unlawful or prohibited in Islam.Ibâdah: "worship". In Islam it refers to all those acts with which one renders worship to Allah.Ijârah fâsidah: Improper leasing or hiring. For further details, refer to the relevant chapter.Jahannam: Hell.Janâzah: Funeral procession. The deceased person is also referred to as a janâzah.Jannah: Paradise.Kafan: The cloth in which the deceased is enshrouded.Kaffârah: "penance, atonement, expiation." In Islamic law it refers to redemption from the omission of certain religious duties by a material donation or a ritual act.Kuffâr: Plural of kâfir. A kâfir is one who rejects Allah and does not believe in Muhammad s.a.w as the final messenger of Allah.Kufr: Refers to the state of disbelief.Mahr: Dowry.Makrûh: That which is disliked or detestable.Maradul maut: Refers to the last sickness of a person after which he passes away.Masâ'il: Plural of mas'ala.Mas'ala: "an issue, problem or question". In Islamic jurisprudence it refers to a rule or regulation.Mudârabah: Silent partnership. For further details, refer to the relevant chapter.Mujâhidîn: Plural of mujâhid. Refers to a person who is engaged in jihâd or war against the kuffâr.Mustahab: That which is preferable or desirable.Mutawakkil: One who practices tawakkul.Nafs: The soul.Nûr: Light.Roti: Flat round bread.Shafî‘: One who holds the right of pre-emption.Shaytân: The accursed devil.Shuf‘ah: The right of pre-emption.Sunnah: An act carried out or sanctioned by Rasûlullâh s.a.w.Tawakkul: The act of placing one's complete faith and trust in Allah.Ulamâ: Plural of ‘âlim.Wâjib: "obligatory". In Islamic jurisprudence it refers to an act which has not been established by an absolute proof. Leaving out a wâjib without any valid excuse makes one a fâsiq and entails punishment.Wakîl: Representative.Wasîyyah: Bequest.Wilâyat: "friendship". In Islamic sûfism it refers to that stage where a person gains close proximity to Allah.