FIQH SYLLABUS - websiteism.momin.org/textbooks/10-F.pdf · Page 1 ISM Fiqh Level 10 ISM Page F10.6. logic and reason, No matter how sophisticated a machine may be, it cannot tell

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FIQH SYLLABUS - CLASS 11A (14 YEARS OLD)

LESSON: TOPIC

LESSON 1: TRANSLATION OF ADHAN AND IKAMAH

LESSON 2 - 3: TRANSLATION OF SALAAT

LESSON 4: SALAAT-UL-JAMAAT

LESSON 5: PHILOSOPHY OF SALAAT

LESSON 6: REVISION OF WAJIBAAT OF SALAAT

LESSON 7: REVISION OF RUKN AND GHAYR RUKN

LESSON 8: VOLUNTARY AND OBLIGATORY TAXES IN ISLAM

LESSON 9-11: KHUMS

LESSON 12: ZAKAAT

LESSON 13: TIJARAH (TRADE)

LESSON 14: NADHR, ‘AHD and QASAM

LESSON 15-17: HALAAL AND HARAAM FOOD AND DRINKS

LESSON 18a: IMPORTANCE OF HIJAB

LESSON 18b: KEEPING A BEARD

LESSON 24-25: CONTEMPORARY ISSUES

My Fiqh Teacher is _________________________________

Phone Number _____________________________

ISM Fiqh Level 10 ISM Page F10.1

Index of additional material

Level10Fiqh

Hajj

Hajj Part 2

Pilgrims from Islamic Countries


AQAID SECTION


TawheedMonotheism in Islam

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Worship

Attributes

Laws

Gains

Trust

Deeds

Love

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CONTENTS PAGE INTRODUCTION TO TAWHEED ............................................................ 1

ACKNOWLEDGEMENT OF ALLAH ........................................................ 4

ACKNOWLEDGING ALLAH ................................................................... 6

ACQUISITION OF MULK ....................................................................... 9

TAWHEED FIL ‘IBADA ........................................................................ 12

TAWHEED FIS SIFAAT (ATTRIBUTES) ................................................. 14

TAWHEED IN THAT NONE CAN ORDER OR FORBID EXCEPT HE ....... 26

TAWHEED IN THAT NONE CAN GIVE BENEFIT OR DEPRIVE EXCEPT HE .......................................................................................................... 30

TAWHEED IN TRUSTING NONE BUT ALLAH ...................................... 35

TAWHEED IN DEEDS (‘AMAL) ............................................................ 37

TAWHEED IN TOTAL DEVOTION FOR NONE BUT ALLAH .................. 38

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Introduction to Tawheed

äÅæÎêÀê»Bú¤»A äÅê¿ åOæÄó· æÓðÃêA ò¹äÄ{ZæJåm äOæÃòA úÜêA äÉ}»êA òÜ “There is no god except You, Glory be to You, Indeed I have been

unjust to myself.”

Suratul Ambiya – 21:87

Recite 121 times after Fajr Salaa for 40 days to overcome an

impossible to manage difficulty. For fulfilment of hajat recite 730

times after two rakats salaa (preferably after midnight) For

removal of worrisome task recite two rakats salaa and then 200

times in sijda after the salaa.

Allah! The very name evokes the widest range of opinions and

emotions. Many who claim to reject Allah are actually rejecting a

false definition of tawheed. If they were presented with an accurate

description, there might be no argument.

Every Muslim must ask him/herself: What is tawheed? Why do I

need tawheed in my life? How do I practically apply it to my life? How we answer these questions will define, more than anything else, who one is and how one lives his/her life. Just as the well being

of a tree depends on the strength of it’s roots – the well being of the

human being depends on the strength of belief in usool – tawheed being the primary root which draws nourishment from divine energy.

The Prophet (pbuh) said – “Say – Laa Ilaaha Illallah and you will be

successful” Meaning living it will bring a revolution in lives here and hereafter.

Any human definition of Allah will however be limited to the

boundaries of human knowledge. Since Allah is a reality, He must be defined in His terms and not ours for He also created the laws of

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logic and reason, No matter how sophisticated a machine may be, it

cannot tell us about the engineer that created it or about the vision

and hidden forces that inspired him/her to create it.

Why is it that when we talk about work, or leisure, we have a large

vocabulary of words, yet when it comes to talk about our inner

feelings, we struggle for words? Should it not be easier to talk about

that which is our essence than external matters? And yet, the more

stronger and closer the feeling, the fewer words we find. The reason

for this paradox is that human language is a limited tool – to convey

the meaning intensity of deep feelings we use poetry, art or even

silence. We can look at a beautiful painting and feel it’s effect but

are unable to verbalise the effect. We can hear a recitation of

Qur’an and Dua and feel unable to convey what it did to us. A

classical example that many site is when they see the Ka’ba - an

extraordinary sense of peace prevails - no words can describe the

feeling. Similarly, we have insufficient tools to describe the reality of

tawheed. So how do we know He exists? The same way that we

know our nafs exists even though we are unable to touch it or

define it.

To begin to understand tawheed, we must learn to go beyond our mind, ego and tools of perception. To look for Allah with our eyes is to try to capture the sun’s rays in our hands. It can only happen if

we remove obstacles of self centeredness, dishonesty, ignorance

and fear from our lives. In Sermon 1 of Nahjul Balagha Imam Ali (pbuh) says. “Awwalud

deenu ma’rifatuhu……” The foremost of deen is to recognise Him…

Imam Ali (pbuh) has also said: “One who has recognised him/herself has recognised his/her Rabb”. To understand Him we will first try and understand ourselves. Let’s follow a 7 step programme –

1. Face the truth – Challenge your beliefs right now –

Remember that the laws of Allah are like the law of gravity –

they simply are there – you don’t have a vote.

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2. Recognise the difference between reality and your

perception of it..

3. Accept that you are accountable for yourself – no-one

forced you to be what you are – you made the choice, you

said the words, you thought the thoughts …….and more

important you get what you give.

4. Free yourself from the bonds of hatred, anger and

resentment – Recognise the power of forgiveness.

5. Identify what you really want – In other words what do you

classify as success

6. Search for a role model and study every aspect of his/her

life – ‘Indeed for you in the messenger of Allah is the most

perfect example’ Suratul Ahzaab 33:21

7. Act NOW – Plan a strategy and focus

Allah in the Qur’an in Suratul A’raf 7:157 "The Prophet removes all

arduous rules and customs that human beings had placed on their

necks like chains. So those who believe in him, respect him and aid

him, who follow the light that has been revealed to him, they are, in

truth, those who are saved in this world."

By understanding tawheed as the essence of absolute reality, we come to the awesome realisation that there is none/nothing else

like Him – just as is summed up in Suratul Ikhlas. 112:1-5

Tawheed therefore is the belief in the One and Only God – Allah after rejecting all other idols – physical or mental. Thus the awe

inspiring slogan for every Muslim (There is no God except Allah) is in

essence a life strategy to be worked at.

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Acknowledgement of Allah

“Awwalud deenu ma’rifatuhu” The foremost of deen is to recognise

Him… (that fire burns is ‘ilm – experiencing burning is ma’rifa)

Nahjul balagha Sermon 1 cont…”wa kamaalu ma’rifatihit tasdeequ

bih..” The perfection of cognition of Him is to acknowledge/testify

to Him – “..wa kamaalut tasdeeqi bihi tawheeduhu…”The perfection

of acknowledging/testifying Him is to believe in tawheed –

The first aspect of tawheed is to acknowledge His existence. (Iqraar

biwujohillah) It is to acknowledge a reality that is far greater than

ourselves, and acknowledge that our reality is not real on it’s own,

but a manifestation of divine energy. Allah is Wajibul Wujood – Self

Existent and all other creation are Mumkinul Wujood – Possible

existences. By acknowledging that our human reality is really but a

minute part of an all encompassing reality – we are able to move

beyond boundaries of human existence. Once we rise above the

limits of human thought, we can incorporate this divine energy in

our logic, emotions, and most important in our conduct. As we are

told by the Prophet (pbuh) – ‘Takhallaqu akhlaqullah” Adopt the akhlaq of Allah – As He is Rahmaan, you too must be merciful. As He

is Raheem, you too must be compassionate…..and so on.

During the time of the Holy Prophet (pbuh) some Arabs of the desert (believed to be from the tribe of Banu Asad) embraced Islam. Then they claimed that they were believers. Allah instructed the

Prophet to tell them that they should claim to be Muslims, not

Mu'mins "for belief/faith has not yet penetrated" their hearts (Qur'an 49:14).

In the next ayah (49:15) Allah presents the salient features of the

mu’mineen. He says: "They alone are believers who come to believe in Allah and His Messenger, then never doubt again, and strive with

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their wealth and their lives in the way of God. They are the truthful

[in their claim]."

The Prophet (pbuh) said: Al-Islam is (that which is) manifest while

Eimaan is (found) in the heart. Imam Ja`far as-Sadiq (pbuh) said:

Islam means protecting his (i.e. Muslim’s) blood, fulfilling his trust,

permission to marry him, but thawaab is based on Eimaan. Imam as-

Sadiq (pbuh) said: Eimaan includes Islam, but Islam does not include

Eimaan. Eimaan is what has been established in the hearts. Whilst

al-Islam is that through which [the rights of] marriage, inheritance

and protection of life are [enjoined]. "Tafseere Namuneh", v. 22,

pp. 197 -199, under the discussion of these two ayaat of Surat

Hujuraat.

Therefore Islam means:

o 1) Saying the Kalimat Shahaadatayn without

hypocrisy;

o 2) Having Islamic appearances (e.g. name, dress,

etiquettes) in the external life of a Muslim;

o 3) Action may or may not follow the belief; and

o 4) That which necessitates social and legal rights between Muslims.

Eimaan, on the other hand, means:

o 1) Saying the with full conviction;

o 2) Complete obedience to the Islamic teachings appearing in the Holy Qura'n, and what has been

taught and practiced by the Prophet (pbuh);

o 3) Being firm in belief without harbouring any doubts and scepticism about Allah and His messenger;

o 4) Striving with wealth and life in the way of Islam;

o 5) Action always follows belief;

o 6) That which results in Allah’s forgiveness, mercy,

pleasure and reward.

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Acknowledging Allah

Anything that is profusely evident (kathratu dhuhur) ceases to exist

– too much of existence. E.g. too much of light blinds you. Existence

not difficult to prove – difficult to prove non-existence. But for the

sake of engaging the mind – proofs given.

“….Is there doubt about Allah, the original Creator(One who creates

without precedence) of the heavens and the earth? He invites you

to forgive you your faults and to respite you till an appointed

term….” Suratu Ibraheem 14:10

Consider phenomenon like earthquakes, cyclones…etc… which

entail Salaatul Ayaat (salaa for signs of Allah)

Pascal’s bet – Although first put forward by Imam Ali (pbuh) – Is

there, God or not? Bet is that if there is God and Qiyama, then the

good benefit and the evil suffer – If no God pr Qiyama then all are

equal – So either way those who are good benefit.

An Arab once asked Imam Ali (pbuh) - “Give me simple proof on the

existence of Allah?” Imam said” The footprints of your camel proves

that a camel passed. Does not the whole universe with it’s

opaqueness and transparency prove that there was a Creator?”

In Hadithe Mufadhal, Imam Ja’fer As-Sadiq (pbuh) explains to his

companion Mufadhal – Look at the egg – the white and the yellow –

within the shell they do not mix – you do not know whether the chick is male or female – development results into a chicken – All this done without a Creator?

Ibn Mukaffa to Imam Sadiq (pbuh) – “Yabna Rasulillah! If Allah came himself, then no problems for no two people would have quarrelled

over His existence. Why did He keep hijab? Why send Prophets? If

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He lived with His Creation, eiman would be stronger!” Imam

replied: “When did Allah hide Himself from you? HE has shown you

your creation from what you were not. He made you grow from

little, gave you strength after weakness and vice versa, sickness

after health and vice versa, pleasure after anger and vice versa, grief

after joy and vice versa, love after hatred and vice versa, resolution

after laxity and vice versa, desire after dislike and vice versa,

inclination after fear and vice versa, hope after hopelessness and

vice versa, and the appearance of a thought when it was not there

and the removal of something from your mind although previously

you fervently believed in it…..” before Imam could finish, he said –

“If you go on like this I will lose my mind.” ……….

Imam Husayn (pbuh) has said in Dua ‘Arafa:

“When/Where were You hidden that we should require proof that

You were there?” If we are looking for a person then we will always

say Where?

At the time of Imam Musa Kadhim (pbuh) Greek philosophy had

entered Arabia and many thinkers developed. The court of Harun

and Mamun Rashid were filled with thinker. Imam on explaining

tawheed said: “Nothing but 3 circumstances

1. Either you created yourself

2. Or there as automatum

3. Or Someone created you.

“If you say you created yourself, then you are pre-supposing your existence before you are created. If things created by themselves

(automatum) non existence cannot ever become existence.

Therefore only possible answer – Someone created and that is none other than HIM.”

In essence acknowledgement comes from the human being’s God

seeking nature (fitra). Imam Ja’fer As-Sadiq (pbuh) when asked by

one Zurarah

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“What do you say about Allah’s creation (fitrah) upon which He

originated humankind?”

Imam said: “He originated humankind upon tawheed”.

Imam Muhammad Al-Baqir (pbuh) said: “Kullu mawludin yuladu ‘alal

fitra” – Every child is born on the fitra.

These ahadith are based on the aya – Suratur Room 30:30 “Then set

your face upright for deen as a human being of pure faith – Allah’s

fitrah upon which He originated humankind. There is no changing

Allah’s creation. That is the right deen, but most human beings

know it not.”

To understand that tawheed is in the fitrah of human beings – we

need to understand some preliminaries – one of the qualities of

human nature is to love perfection and contentment – both which

can only be found in Allah.

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Acquisition of Mulk

Nahjul Balagha Sermon 1 - “Awwalud deenu ma’rifatuhu” The

foremost of deen is to recognise Him… (that fire burns is ‘ilm –

experiencing burning is ma’rifa) “…wa kamaalu ma’rifatihit tasdeequ

bih..” The perfection of cognition of Him is to acknowledge/testify

to Him – “..wa kamaalut tasdeeqi bihi tawheeduhu…”The perfection

of acknowledging/testifying Him is to believe in tawheed.

Human beings will always ask before anything – What is there in this

for me? So what is the benefit of being a muwahhid? Tawheed

ensures the reaching of the full potential of the mulk granted to us –

absolute authority – where there is no subjugation – there is

freedom with connection only to Allah. The mulk must be one which

is achievable at any age, any era, under any circumstance and for

each gender.

In philosophy, material mulk is I’tibaari (that which is only valuable

as long as there is nothing else which overrides it value at a later

date) e.g. currency…… True milkiyyat is that where the haakim has

total authority over his/her mulk. The Maalik of Mulk is only Allah. In His Mulk, there is a moral order where the human being was created and an announcement made “Indeed We have created the

human being in the best of makes” Suratut Teen 95:4 “Do not

think of yourself as a small creation, for in you is a great world” (fiyka tawal aalamul akber) Imam Ali (pbuh) explaining ‘best of makes’.

The ‘nafs’ is the undeveloped kingdom granted to each human being (autonomy given to develop as we wish) – In this kingdom we are

given an ambassador in this kingdom to guide us towards a successful thriving kingdom if we wish to follow it – ‘Then He

inspired it (the nafs) to understand what is right and wrong for it ‘

Qur’an – Suratush Shams 91:8

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Conscience is the embassy from Allah which is also a moral monitor.

If the conscience is constantly opposed, it is withdrawn.

The achievement in the world attained by becoming a Muwahhid (a

true believer of tawheed) is to reach the full potential of the nafs

which is ‘nafsul mutmainna’. In other words when the evolutionary

(irtiqaai) existence of this world meets the revelationary (tanzili). It

is the nafs that says: “Everything will end, everything is relative

except He from whom I came and to whom I shall return.” The

Qur’an says: “O Nafsul Mutmainna, return to your Lord, well pleased

and well pleasing; Enter among My servants; Enter My Janna.”

Qur’an 89:28-30

Let’s look at the achievement in the hereafter – Firstly what is

Janna? To English words are often used to translate it into English –

Paradise and Heaven. Jannah is a noun originating from the word

‘janana’ meaning to hide, to cover. The word majnoon meaning

‘crazy’ is from the same root meaning one whose mind is covered.

Jinn are called by this name because they are hidden. Jannah

literally means a hidden land one that is ghayb for us at present.

However, the location where Prophet Adam & Hawwa (pbuh) lived is also referred to as Janna in the Qur’an (7:19, 2:35) but was not hidden from them.

In the Qur’an, Allah uses the word Janna in 67 ayaat in 3 ways. 1. Without being associated with the definite article Al (The)

e.g. Suratul Baqara 2:265,266, 17:91, 25:8, 34:15,16, 6:141,

50:9, 78:16.

2. Here Janna is mentioned with Al (The) but with earthly descriptions e.g. 2:35 - abode of Adam (pbuh), 7:19,22 – contains leaves and food, 20:117-121 – described having the

essentials of life –food, water, shelter.

3. Here Janna is mentioned with Al (The) but with non-earthly

descriptions. E.g. 3:133 – it’s width is equal to the skies and

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the earth and prepared for those with taqwa, who spend in

the way of Allah in ease and difficulty, who restrain anger

and are muhsineen. 13:35 – rivers underneath, perpetual

food and shade. 37:43.

The description of the third type where righteous human beings are

to end is different from the one in which Prophet Adam (pbuh) was

created. The Janna where Prophet Adam (pbuh) resided is an

earthly Janna in a mountainous region in which rivers flow and

animals live. The final Janna is a heavenly abode.

Besides the entry to this heavenly abode the greatest of

achievements is the pleasure of Allah.

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Tawheed fil ‘Ibada

The first stage of tawheed is TAWHEED FIL ‘IBADA (Tawheed in

worship).

The first step is to ensure that there is ikhlaas in the niyya. Hat is

ikhlaas? “Al Ikhlasu tasfiyatul ‘amal min kulli shawb” Ikhlaas is

removing all impurities from a deed. It means keeping an action free

from other than Allah having a role in it. There should be no riya’ or

suma’a in his/her ibada.

Imam Ja’fer As-Sadiq (pbuh) has said”….To persevere in an action

until it becomes sincere is more difficult than performing the action

itself, and sincerity in action lies in that you should not desire

anyone to praise you for it except Allah, and niyya supersedes

action..Lo! Indeed niyya is the action itself” Then he recited the aya

of Qur’an 17:48 “Say! Everyone acts according to his character

(shakilatihi), adding, “Shakila means niyya” Usulul Kafi Babul Ikhlas

hadith no 4

Imam Ali (pbuh) has said: “To judge the ikhlaas in your niyya, look at

how you pray 2 rakats salaa in public and how you pray when you

are alone”.

Riya’ and Suma’a are shirk – both outward and inward shirk must be avoided. The Prophet (pbuh) said to his companions “ I fear that shirk will creep in on you like a black ant on a black rock on a dark

night.”

The second step is the rightness and perfection of the actions, which is tantamount to their efficient force. Thirdly concentrate on Allah. How? ‘Tafakkaru fi khalqillah…” Think

of Him through His creation, not Him. Prophet (pbuh) once said he

would give a red camel to whoever prayed salaa thinking only of Allah. All hesitated – Imam Ali (pbuh) prayed and returned. Prophet

(pbuh) told him – “You thought that if you got the camel you would

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give it away in His way when you prayed” Imam replied that it was

the only way to think only of Allah for there is no other way”

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Tawheed fis Sifaat (attributes)

The second stage of tawheed is TAWHEED FIS SIFAAT (ATTRIBUTES)

The acquiring of knowledge about the attributes of Allah is closely

related to our knowledge of recognition of Allah. The actual

attributes of Allah are three: Hayy (Ever living), 'Ãlim (All

Knowledgeable),Qadir (Power over everything) All the other

attributes are branches of these three. The meaning of sifaat is to

negate the opposite as Imam Ali (pbuh) says in his sermon – We are

asserting the subutiyya to negate the opposite. E.g. When I say He is

‘Aalim, I am saying He is not Jaahil (ignorant).

The attributes of Allah cannot be separated from Him. e.g. 'Ãlim -

The one who is knowledgeable. Whilst a human being acquires

knowledge and is still a human being even without knowledge, Allah

is knowledge itself. We try to understand Him through His Names

but He is far superior to the names. 6th Imam to his companion

Hisham – “Whoever worships the name without meaning is a Kafir,

whoever worships the name and meaning is a Mushrik, whoever

worships meaning alone is a Muslim.”

Whatever one thinks of Allah, He is not that. We must therefore think of Allah in terms of His attributes which are termed as Asmaa

ul Husnaa (The most beautiful names). In Suratu Bani Israil 17:110,

Allah says: “Say (O Muhammad): Call upon Allah or call upon The

Merciful, whichever you call upon, He has the best names…..” The word Allah in the Qur’an is the name of an essence of His 99 beautiful names and qualities like Merciful, Kind, Knowing…...

Whatever little information the human being can get about Allah

can only be acquired through His names. Otherwise, we have no access. Our whole word in essence is a name of Allah because nothing

which exists can come into existence automatically. These qualities

and Names are therefore an infra-structure for human akhlaq

because in Islam, the human being is the representative of Allah. The Prophet (pbuh) has said: “Adopt the akhlaq of Allah” Tawheed

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fis Sifaat – therefore means to be able to first find out His attributes,

to study them and then to live them. It must reflect in our day to

day conduct in every aspect of our life.

Practical ways to begin dhikr (“Remember Me, I will remember you”

Suratul Baqara 2:152 “Those who believe in their hearts being at

rest in the zhikr of Allah, in the dhikr of Allah are at rest hearts of

those who believe and do righteous deeds….” Suratur Ra’d 13:28)

“An hour’s meditation is more excellent than a year’s worship.”

Prophet (pbuh) – Tahara is necessary, to refrain from

overindulgence in food……, choose a tahir place, face qibla, voice

should be modulated between silent and loud, believe that you will

get a response, recite earnestly, psyche your inward attitude

towards repentance, rejection of negative traits and turn to Allah. It

is best to be alone, the best time is after wajib salaa, and/or in the

quiet of the night between midnight and the time of Salatul Fajr.

Besides other properties each of the 28 letters of the ‘Arabic

alphabet have numerical powers based on the Qur’anic aya – “And

there is not a thing but with Us are the treasures of it, and We do

not send it down but it’s measure (number) is known.” Suratul Hijr

15:21 Each of the Asmaaul Husna has in this way, an inherent

number – so if moral healing is sought through the ‘ilm of numbers – a correspondence is sought with the particular ism (name,attribute…)

The human being was asked to form a covenant with Allah – “And

when your Rabb too the seed of the children of Adam from their

loins and made them bear witness against their own nafs – Am I not your Rabb? They said – Yes! We bear witness…….” Suratul A’raf

7:172. “We offered the trust to the heavens and the earth and the

mountains, but they refused to carry it and were afraid of it, and the human being carried it…..” Suratul Ahzaab – 33:72 Having accepted this trust it sets up a moral responsibility to carry it out. In return

the nafs receives salvation (najat) and eternal life. The trusteeship

includes 3 relationships

1. Theo-ethics Between the human self and Allah’s revelations

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2. Psycho-ethics – Between the human self and the human self

3. Socio-ethics – Between the self and all other creations.

Theo-ethics - Allah reveals Himself through His attributes. It is

effected by the realisation that these qualities belong only to Allah

allowing us to sense real ubudiyya (connection, servitude) to Him

alone. When human being consider themselves without Allah, they

manifest their false ego – Theo-ethics presents reality – that

absolute power lies only with Allah. The aim is to study each ism

(name, attribute).

Psycho-ethics – This involves applying the attribute to oneself in

order to learn self-restraint through discipline, moderation, courage,

wisdom.

Socio-ethics – Here ones relation to others proves whether one has

achieved the stage of tawheed fis sifaat. It then has the potential to

heal society as a whole when each individual follows it.

We will look at the attributes of Al-‘Aalim, Al-Hayy, Al-Qaadir. Al-

‘Adl and Al-Lateef.

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AL-‘AALIM (ALL – KNOWING)

“..And of all things, He is The Knower” Suratul Baqara 2:29 Number

Symbol 150

Recite to illuminate the heart and mind increases intuition, for

hajaat go to a place under the open sky and after 2 rakats salaa

recite Yaa ‘Aalim 1000 times.

Theo-ethics He knows the hidden and the manifest, small and great,

first and last in the most complete manner possible.

Psycho-ethics Self examination – ‘Take account of your actions

before Allah takes account of you, weigh yourself before you are

weighed, die before you die’ Prophet (pbuh) – to reflect on every

act and see how it enabled one to reach one’s goal – Nurturing the

following characteristics – Never swear in the name of Allah,

deliberately or accidentally, rightly or wrongly, never lie, never

break a promise, never intend ill to another person, never make

accusations, never considering oneself higher than others…

Socio-ethics To give the rights to others in the right measure, To draw oneself and others to Allah through speech, actions…., to learn to be quick not to judge others by their outer form, to pray for and

strive for intuitive knowledge… e.g. Prophet Musa (pbuh) and the

shepherd, friend of Marhum Ayatullah Al-Khui,…

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AL-HAYY (EVER-LIVING)

“Allah, There is no god but He, The Ever Living, The Self Existent…..”

Suratul Baqara 2:255

Number Symbol 18

Recite for a long life and to be cured of illness.

Theo-ethics - To know that He is not mayyit and that He is, was and

will be. He is Absolute Life itself.

Psycho-ethics - To display contentment which means to be satisfied

with whatever Allah wills after striving, to be strong and firm in

having done one’s duty and then leaving it to Allah. ‘Contentment is

not just being aware of affliction, but not to object to Allah’s ill.’

Socio-ethics - To respond to the needs of oneself and those of

others with enthusiasm, self-exertion is the action which portrays

shukr to the ne’ma of Allah.

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AL-QADIR (ALL-POWERFUL)

“Say! He is the All-Powerful……..” Suratul An’aam 6:65

Number Symbol 305

Regular recitation strengthens the heart and gives a dynamic

personality, when facing difficulty recite it for freedom from the

difficulty, if recited during wudhoo whilst washing each limb – no

enemy will be able to harm you.

Theo-ethics - To know that He alone possesses power – Power

referring to the principle by means of which a thing comes into

being according to a plan of will and knowledge where the ability is

infinite. To know that it is Allah’s will alone that causes things to

happen (being aware that in His hands is all goodness and evil

cannot be attributed to Him). That everything/one is dependent

upon Him. Not only creates all power but has total control over it.

Psycho-ethics - To display tranquillity in the heart, stability and

constancy in behaviour by submission to His will.

Socio-ethics - Relating to others with kindness and respect and acting through a pre determined plan of knowledge and will fuelled by spiritual energy.

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AL-‘ADL (THE JUST)

“And your Rabb is not unjust to anyone…” Suratul Kahf 18:49 –

Number symbol 104

If recited regularly, hidden events are made known, helps to make

correct decisions. Recited regularly it helps to settle affairs

favourably by the help of Allah.

The sifaat of Allah which completes Tawheed and gives meaning to

Nabuwwa. Imama and Qiyama is Al-‘Adl (THE JUST).

Theo-ethics No fault in creation; systematic and perfect symmetry in

creation; Allah is for all His creation a just Master; He never does

anything bad (kabeeh); He does not fail to do anything which is

necessary; there is NO injustice in His decisions; when He gives an

order or tests us; He does not ask beyond what we can do; He will

always reward those who obey; It is for Him to decide if He so

wishes to punish; Adhab will never go beyond what an individual

deserves; Allah does not force anyone to do evil and then punish

him/her.

If Allah did do something that was kabeeh (bad) and/or unjust then

4 possibilities arise: 1. That He did it knowingly which would make Him unjust

(Dhalim).

2. That He did it unknowingly which would make Him ignorant

(Jahil) 3. That He had bee forced to do it which would make Him

reliant on another/others (Mohtaaj)

4. That He did it out of jest or amusement which does not

make Him Wise (Hakim). Since Allah is not Dhalim, Jahil, Mohtaaj or unwise, then the question of doing something unjust does not arise.

“At-tawheed an laa tatawahhamaa, wal ‘adl an laa tattahumaa” –

Tawheed is believing that He cannot be encompassed in imagination

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and ‘Adl is that there is no accusation towards Him. – Imam Ali

(pbuh)

To understand ‘adala we have to first look at events after the wafat

of the Prophet (pbuh) – The Muslims came into contact with many

other civilisations and philosophies – some which directly attacked

Islam – a group of ‘Ulema got together to discuss theology – Ilmul’

Kalaam.

3 major groups arose – Ash’aris and Mu’tazalis. Ash’aris were the

followers of Abul Hasan Al-Ash’ari who believed that ‘Adl was not a

reality but was relative (nisbati). He believed that whatever Allah

does was ‘Adl as opposed to Allah does what is ‘Adl. In other words

he believed that if Allah wished to send a mu’min to jahannam it

was ‘adl and if he wished to send an evil doer to Janna then that too

was ‘Adl. From this other questions emerged – Is something bad

inherently bad (zhaati) or relatively good (nisbati)? – Is Insaan

majboor (compelled ) or is he/she free?

Among his students some ‘Ulema left in disagreement and were

labelled Mu’tazali coming from the word ‘Itizaal meaning to

abandon. Their leader was Wasil bin’Ataa . Their theory was that

‘Adl was a reality and Allah acts according to ‘Adl. Mu’tazalis

teachings were very close to the school of Ahlulbayt. Politically the Ash’aris called themselves Ahlus Sunna wal Hadith for they said they relied on the Sunna of the Prophet (their interpretation) and gained

ground for the mass psychologically accepted them. Mu’tazalis lost

ground for their name suggested that they had abandoned the

Sunna. At the time of these debates, it was the time of Imam Ja’fer As-Sadiq (pbuh) – the school of Ahlulbayt - who first explained the

concepts of absolute (zhaati) and relative (nisbati) dhulm (injustice)

qadha (order) and qadar (measure). In our school ‘Adl has 2 meanings

a) Balance and proportion maintained in creation (all schools of

thought agree to this definition)

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b) Whatever Allah gives by His fadhl to those who deserve that

much degree of fadhl (grace), nothing less. “What is the

degree of ‘jabr’ (force) and ‘tafweezh’ (Freedom of choice)?”

The question was asked to Imam Ja’fer As-Sadiq (pbuh) Raise

one leg and then another – he told the questioner who said

he could not raise the other leg. Imam Said: That is the

extent of freedom. Qadha is the capability of doing good or

bad. Choice to go either way is one’s own.

“Is humankind free in their actions?” The question was

addressed to Imam Musa ibn Ja’fer (pbuh) when he was a young

child. He replied: There are only 3 possibilities

1. The human being is fully responsible for his/her actions

2. Allah is fully responsible for the human being’s actions

3. Both the human being and Allah are partners in the

responsibility of actions. If Allah is the originator of the

actions then there cannot be any question of punishment

for sins and that would be unjust for Allah says : “..And

your Rabb is not unjust to anyone..” Suratul Kahf 18:49

If both the human being and Allah are partners in sin

than that too is gross injustice that the weaker partner is punished for an action committed together. So the only logical argument is that the human being acts according

to his/her own ill.

The Umayyad dynasty justified all their actions declaring that Allah pre-determines all happenings and acts. E.g. Hajjaj ibn Yusuf

(murderer of many Muslims) said when dying that ‘I did that which

Allah had ordained’. If good and evil are rational, then what about the god and evil that

cannot be rationalised? 3 types of good and evil –

1. That which requires no evidence

2. That which require deliberation

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3. That which is submission to Allah – the real meaning of

Islam.

We must understand that sometimes we as human beings make our

judgements, we base our thoughts on our relative thinking. The first

cause is Allah (Illate Awwal). Every cause and effect from there on is

a set divine symmetrical order. In this symmetrical order, there is

nothing but goodness. He created the whole of creation as a

package- He did not create piecemeal.

What we see as evil, bad, wrong or ills, it is because there is a

disturbance in the horizontal earthly order. Evil is not an essence

(jawhar) but an ‘accident’ (in the philosophical senses) – attribute

which cannot exist without the essence- (aradh) e.g. colour, size,

shape….e.g. Injustice is the absence of ‘adl, sickness an absence of

health, a shadow is the absence of light….. Who causes the absence

of good? Allah in Suratur Room 30:41 says: “Fasaad (mischief) has

appeared in the land and the sea on account of what humankind has

done…..” e.g. Anti-sickness drug – Thalidomide ……Allah will no

interfere by changing His laws for His laws are set – “For never shall

you find a change in the course of Allah, and never shall you find in the course of Allah any alteration…..” Suratul Fatir 35:43

Human beings try to solve or understand evil by seeing it as an

essence – e.g. Zorastrians believe that evil is an existence, Greek

philosophers said evil as non-existence, the school of Ahlulbayt teaches us it is not an essence but an absence or cover up of the

essence. Example of knifing someone – doer apprehended; not the

manufacturer of knife. i.e. immediate cause apprehended, not the distant cause…

“At-tawheed an laa tatawahhamaa, wal ‘adl an laa tattahumaa” –

Tawheed is believing that He cannot be encompassed in imagination

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and ‘Adl is that there is no accusation towards Him. – Imam Ali

(pbuh)

Within creation there is a diversity of colour, size, creed… The

variation is created as a result of the laws of creation, it is not

discrimination but variation for with Allah all, races, colours,

sizes….are equal. “O People! We have created you from a male and

female and made you into nations and tribes so that you may

recognise each other; Indeed the most honoured with Allah is the

one with taqwa” Suratul Hujurat 49:13

Qadha & Qadar

Qadar is measure – there are both absolute measures and

changeable measures – the laws of gravity is qadar, rizq is qadar

(measures), umr (length of life) is qadar.

Qadhaa is order, judgement, destiny – it is dependant upon the

interaction between qadar and the individual’s capacity and action.

Qadha is therefore the seal of qadar.

Psycho-ethics for Al-Adl – Self examination. Imam Ali Ridha (pbuh)

has said: “Ibada (devotion to Allah) does not lie in lengthy fasting and salaa, but in the amount of contemplation in the works of Allah.”

Socio-ethics for Al- Adl - To be just towards others is to fulfil their rights. “Indeed one mu’min has 30 rights over his/her mu’min from which there is no freedom except by fulfilment or forgiveness.”

Prophet (pbuh).

Imam Ali Zaynul Aabedeen (pbuh) in ‘Risalatul Huquq’ (Charter of rights) states the rights of fellow Muslims as - “ It is the right of your

fellow Muslim in general to have peaceful feelings towards them

and to spread the wings of mercy for them, to be gentle towards the

wrong-doers among them and to reform them by earning their love;

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to be grateful to those who are virtuous in character or are

generous towards you - because their virtuosity of character…itself

is a generosity towards you, as they have saved you from harm and

spared you the effort of protecting yourself from them, and kept

their troubles away from you. Therefore pray for all of them. And

keep your help ready for all of them and treat all Muslims according

to their proper position - keep the elder in the position of your

father, the younger in the place of your child, and the

contemporaries in the position of your brother….”

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TAWHEED IN THAT NONE CAN ORDER OR FORBID EXCEPT HE

The third stage of TAWHEED is TAWHEED IN THAT NONE CAN

ORDER OR FORBID EXCEPT HE.

Everything in this world is based on a precise calculation, logic and

law. When we use an appliance.. etc.. We follow the instructions of

the manufacturer to ensure it’s well being and to be able to attain

it’s full potential. We will not follow the instructions of anyone else.

Similarly, we are the creation of Allah – to accomplish our full

potential, the Creator has provided us with a blueprint, a road map

which illuminates all the winding dark paths of the world in the form

of the Qur’an and the Ahlulbayt.

To sincerely believe that His orders are THE orders to follow

develops the quality of taqwa in the human being. In Suratul Ma’ida

5:27, Allah says: "Indeed Allah accepts (only) from the muttaqeen

(those with taqwa)

Taqwa is defined in most translations in English as 'piety' or 'God

fearing' or ‘God concious’. The basis of taqwa is the obedience of Allah with Ikhlas (sincerity). Imam Ali (pbuh) says: Do not pretend to obey Allah; but obey him

sincerely and faithfully. Let this desire of obedience be engraved in

your mind and be deep rooted in your hearts. Let it rule over your words and deeds." Sermon 203-Nahjul Balagha

"..Lead your life as a muttaqi. Make taqwa a habit of your life. Wipe

out your sins with its help. It will cure your moral diseases. Make it a means to provide for you His Grace and blessings. Take a lesson from those who have disregarded it and let not your life be a

warning to those who want to understand how people without

taqwa have fared in this world." Imam Ali (pbuh) Sermon 196 -

Nahjul Balagha

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Thus, one who has applied this stage of tawheed in his/her life

demonstrates the quality of taqwa in his/her life – in other words

one who fulfils all the wajibaat and keeps away from all the

muharrimaat.

There are two types of fears. One is fear through ignorance and the

other is fear through knowledge. e.g. When a child is afraid of going

into a dark room alone his fear is through ignorance for it is his

imagination which is False Evidence Appearing Real. When a toddler

reaches out towards a snake slithering in front of him, and his

mother rushes to save him for fear of him being bit, her fear is that

of knowledge. Taqwa is fear of Allah through knowledge. The more

we understand the Greatness of Allah and the more we observe and

realise that there is none like Him; the greater the awe (respect,

fear). However, this fear must be accompanied by hope. Hazrat

Luqman, the wise told his son: "O my son! Have such fear of Allah,

that when you come to Him with the good deeds of both the worlds,

He would still punish you; and have such hope in Allah, that if you

came to Him with the sins of both the worlds He would still have

mercy for you." Imam Muhammad Baqir (pbuh) has said: "There is

no mu'min who does not have two lights (beliefs) in his heart. The light of fear and the light of hope. Were one of these to be measured it would not exceed the other..."

Characteristics of Muttaqeen from Suratul Furqan 25:66-75.

1. Their day time activities dominated by humility- they are HUMBLE.

2. When they are insulted by ignorance, they punish the

insult with kindness. 3. At night they do use part of their night in submission

(sajda & standing) to their Rabb.

4. They ask for the punishment of Jahannam to be kept

away from them – they have a powerful vision of

Jahannam.

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5. When they spend, they are moderate, neither miserly

nor extravagant.

6. They do not call upon, hope for from any other than

ALLAH.

7. They respect the sanctity of life.

8. They do not commit adultery.

9. They do not witness falsehood.

10. When they pass by what is vain, they do not engage in it

and walk away with dignity.

11. When exposed to the signs of their Rabb, they are

attentive.

12. Their aspiration is to create a righteous family life.

13. They are in a constant state of healthy competition to be

leaders of Muttaqeen..

Sermon 193 – Nahjul Balagha (Extracts) – Some qualities of

Muttaqeen –

1. Speech to the point

2. Dress moderate

3. Walk is humble

4. Their attitude in trial and comfort is the same – dignified during calamities – patient in distress

5. They are prepared for death

6. Their needs are few – meals are small and simple – hopes

simple 7. At night they recite Qur’an seeking through it a cure for

their ailments – if they come across a verse on Janna,

they incline towards it – if they come across a verse of

Jahannam, they have a powerful vision of it – going into sajda to seek deliverance from it

8. They are not satisfied with their meagre good deeds

9. When they are praised, they say ;”I know myself better

than others, and my Rabb knows me better than I know

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myself” They pray “O Allah! …Make me better than what

they think of me and forgive me what they do not know”

10. He forgives those who are unjust to him – behaves well

with those who behave badly with him

11. Does not feel happy with the misfortunes of others

12. If he laughs, he does not raise his voice…………..

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TAWHEED IN THAT NONE CAN GIVE BENEFIT OR DEPRIVE

EXCEPT HE

The 4th stage of TAWHEED is TAWHEED IN THAT NONE CAN GIVE

BENEFIT OR DEPRIVE EXCEPT HE.

The aim is to be aware that Allah is the sole and ultimate authority

in both creation and legislation. Everything is the outcome of His

creation and is held by Him. Nothing and no-one can benefit or

deprive us unless Allah wills it. Allah has created the world

according to a precise and specific scheme.

"The sun, the moon and the stars are all at His command. Be aware

that creation belongs only to God; it is His penetrating command

that in its exalted purity creates the world and all it contains." Suratul A’raaf - 7:54

However, he Creator Who has assigned a particular effect to every

factor and cause is able to neutralize and suspend that effect at any

instant. Just as one command brought the order of the universe into

existence, another command robs phenomena of their customary effect.

Suratul Ambiya 21:68-69 says: "They said, 'Burn him (Ibraheem) and help your gods, if you are going to do anything.' We commanded the fire, 'be a comfort and peace to Ibraheem’.

“Whatever Allah grants to human beings out of His Rahma, there is

none to withhold it, and what He withholds there is none to send it forth after that, and He is the Mighty, the Wise.” Suratul Fatir 35:2

Nothing and no-one can benefit or deprive us unless Allah wills it.

Allah has created the world according to a precise and specific scheme. “Whatever Allah grants to human beings out of His Rahma,

there is none to withhold it, and what He withholds there is none to

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send it forth after that, and He is the Mighty, the Wise.” Suratul Fatir 35:2

We know that Allah is the Ultimate Cause. This is shown in two

ways: In creation: Every cause begins from Him and ends up to Him;

He is the first and final Cause. He is the real creator and Originator.

All other causes are mere channels to carry His boundless mercy and

limitless bounty to His creatures. In Legislation: He, in His mercy,

established a contact with his creatures; He laid down the religion,

sent down His commandments and prescribed suitable reward and

appropriate punishment for His obedient and disobedient servants.

He sent prophets to bring us good news and to warn us of the out

come ( punishment ) of breaking the laws. The prophets gave us His

message in the best way possible. Where does Shafa’a (Intercession)

fit in? Both the above aspects of causality of Allah may be, and in

fact are, related to intercession.

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INTERCESSION

Ash-shafa’ah (intercession) is derived from “ ash-shaf “ which

means “ even “ as opposed to odd. Tawassul means ‘to use as a

means’, application, petition…..“ O you who believe seek an

approach (medium) to Him… Suratul Maida -5:35

Intercession in creation: Quite obviously the intermediary /

intervening causes of creation are the channels that bring the divine

mercy, life, sustenance and other bounties to the creatures; and as

such they are intercessors between the Creator and the created.

Some Qur’anic verses are based on this very theme; “Whatever is in

the heavens and whatever is in the earth is His; who is he that can

intercede with Him but by His permission…”Suratul Baqara - 2 : 255.

“Surely your Lord is Allah; who created the heavens and the earth in

six periods, and He is firmly established on throne, regulating the

affair; there is no intercessor except after His permission …”Suratu Yunus -10:3

Intercession in legislation: Intercession, as analyzed earlier, is

effective in this sphere too. It is in this context that Allah says: “ On that day shall no intercession avail except of him whom the

Beneficent god allows and whose word he is pleased with…” Suratu

Taha –20:109 “ … and intercession will not avail aught with Him save of him whom He permits” Suratu Saba 34;23 “…and how many angels there in the heavens whose intercession does not avail at all

except after Allah has given permission to whom He pleases and

chooses…Suratun Najm53 :26 Intercession, in its true sense, belongs to Allah only; all His attributes are the channels through which His grace, mercy and

decrees pass to the creatures. He is the real and all-encompassing

intercessor: “Say: Allah’s is the intercession altogether” Suratuz Zumar -39:44) Any other intercessors, other than Allah, get that right by His permission, by His authority.

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1. Intercession in legislation and judgment can be divided into

two: 1) Intercessors in this life 2)Intercessors in the here

after

Intercessors in this life:

a) Repentace - “ O my servants! Who have acted extravagantly

against their own souls, do not despair of the mercy of Allah;

surely Allah forgives the faults altogether; surely He is the

Forgiving, the Merciful “ Suratuz Zumar39: 53

b) Eiman – “O you who believe! fear Allah and believe in His

Apostle: He will give you two portions of His mercy, & make

for you a light with which you will walk, and forgive you”

Suratul Hadeed 57:28.

c) Good deeds - “Allah has promised those who believe and do

good deeds ( that there is ) for them pardon and great

recompense” Suratul Maida 5:9

d) The Qur’an -‘Indeed has come to you from Allah a light and

a manifest Book whereby Allah guides him who follows His

pleasure , into the ways of peace, and takes them out from

darkness towards the light by His will and guides them to the

straight path” Suratl Maida -5:16

e) Anything related to a good deed - It can be a mosque, holy places, holy shrines and auspicious days (Day of Arafaat , Lailatul Qadr, etc.…. ).

f) The Ambiya and Mursaleen - When they seek forgiveness

for their people. Allah says: “”…and had they, when they

were unjust to themselves, come to you and asked forgiveness of Allah, and the Apostle had (also) asked

forgiveness for them, they would have found Allah oft-

returning (to mercy), Merciful” Suratun Nisa - 4:64 g) The angels - They too ask for forgiveness for the believers.

“….and the angels celebrate the praise of their Lord and ask

forgiveness for those on earth… Suratush Shura -42:5

h) The believers themselves - A believing person may ask for

forgiveness for his fellow believing brothers and for himself.

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“…and pardon us, and forgive us, and have mercy on us,

Thou art our Guardian…” (Suratul Baqara - 2:286

Intercessors in the hereafter

a) Ambiya and Mursaleen –“And they say: “ The Beneficent

God has taken to Himself a son. Glory be to Him. Nay! They

are honored servants; they do not precede Him in speech

and (only) according to His commandment do they act. He

knows what is before them and what is behind them, and

they do not intercede except for him whom He approves”

Suratul Ambiya 21:26-28. Those who were called “son of God

“ are in fact His honoured servants and they do intercede for

him who He approves. Among them is ‘Isa , son of Maryam,

and he was a prophet. It means that the prophets do

intercede for approved persons.

b) Angels – “And how many an angel is there in the heavens

whose intercession does not avail at all except after Allah

has given permission to whom He pleases and chooses”

Suratun Najm - 53:26

c) The Shuhada (Witnesses) “And those whom they call upon

besides Him have no authority for (or, do not own) intercession, but he who bears witness of truth and they know ( him ). Suratuz Zukhruf 43:86. This verse shows that

those who bear witness of the truth do own (or have the

authority for) intercession. The believers -They shall be joined to the witnesses on the Day of Judgment; it follows that they too may intercede like the witnesses. “And (as for)

those who believe in Allah and His Apostles, these it is that

are the truthful and the witnesses with their Lord…..” Suratul Hadeed -57 :19 .

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TAWHEED IN TRUSTING NONE BUT ALLAH

The 5th stage of TAWHEED is TAWHEED IN TRUSTING NONE BUT

ALLAH. “And put your trust in Allah, and Allah is sufficient as a

protector” Suratul Ahzaab 33:3

“…And so Allah loves those who trust (Him). Suratu Aali Imran 3:159

Trust is the basis of faith. It not to be confused with childhood

naivety or gullibility. It is a faculty that recognises truths that are

infinitely incomprehensibly greater than ourselves.

Look at a child who believes a fairy tale to be true. As he grows

older, he trusts less at face value because his faith is being obscured

by reason and experiencing hypocrisy and being lied to. Soon he

learns to even mistrust his inner beliefs. To protect himself, he

begins to use reason alone to process ideas and establish a value

system. In effect, he silences the inner voice within him – ‘haadi e

batin’ – inner guide.

Tawakkul means entrusting all matters to Allah and relying upon His

trusteeship. Trust in Allah means the severance of the abd of all

hopes and expectations from others creations of Allah.” This is not

to say that we can function on trust alone. Once we experience eiman through trust – reason becomes a tool to help us express the

essence of Allah Trust is not passive – it does not mean sitting back

and accepting events as they happen e.g. camel tied and then trust for safekeeping…. It means knowing that however much effort one invests, all

blessings originate from Allah and ‘trusting’ that Allah always does

what is good and right. True trust does not waver – even if things do not workout the way we like. It is not blind faith of ignorance –

rather it is the uncompromising belief in the absolute truth. Trust in Allah is the purest expression of love for Him. Islamic history is full

of incidents which illustrate that Allah is sufficient as a Protector

only when one puts one’s total trust in Him. The Battle of Badr is one of the incidents where the Muslims had 313 poorly armed men

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against a well equipped enemy army of 1000 men. Contrast this to

the loss of trust in the Battle of Uhud by a few which led to defeat.

Signs of mutawakkileen (Those who trust Allah)

1. Fears and hopes on none but Allah (upholds the truth even

in presence of those who are feared.

2. Never worries Because of confidence in Allah (in His hands is

khayr) – heart is tranquil despite chaos around.

3. Does not become disturbed or does not panic in any

situation.

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TAWHEED IN DEEDS (‘AMAL)

The sixth stage of Taweed is Tawheed in deeds (amal) this means

that in all our actions there should be no riya' or suma'. Riya' is

doing something so as to be seen by others (showing off) and Suma'

is doing something so that when people hear of it, they praise it.

Tawheed in ‘amal (deeds) means to only obey the Creator and serve

His creation - All deeds must be towards these goals.....

Ask yourself the following questions every night: Is anybody happier

because you passed his/her way? Does anyone remember that you

spoke to him/her today? Can you say tonight, in parting with the

day that's slipping fast, that you helped a single brother/sister of the

many that you passed? Is a single heart rejoicing over what you did

or said? Does the person who's hopes were fading now with

courage look ahead? Did you leave a trail of kindness? As you close

your eyes in slumber, do you think that Allah will say, "You have

earned one more tomorrow by the work you did today?"

In Hadith e Qudsi, Allah says: “I am the best of partners” This means

that if we were to do anything with a mixed niyya (partly for Allah and partly for someone else), He will give it all to the other person. Thus tawheed in ‘amal is in a nutshell to revolve all actions around

Allah.

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TAWHEED IN TOTAL DEVOTION FOR NONE BUT ALLAH

The pinnacle of eiman for one who believes in tawheed is to be

totally devoted to Allah.

In Suratu Aali Imran 3:31, Allah says: “Say, (O Muhammad) If you

love Allah, then follow me, Allah will love you and will forgive your

sins; Indeed Allah is Forgiving and Merciful.”

The human being is programmed within his/her fitrat to love

perfection. ‘fitrat is the basic conciousness which is common to us

all. The source of the word ‘fitr’ in the ‘Arabic language is from

‘fatar’ which relates to a crack or break in the ground when a seed is

germinated and a plant begins to grow out of the earth. If we allow

‘fitr’ to manifest itself it tells us clearly what is right and wrong. We

are lovers of absolute perfection– He alone is absolute perfection.

One in love sees nothing but his/her beloved – Why then do we not

see Allah in everything when all creation does His tasbeeh?

”Whatever is in the heavens and the earth do the ‘subhaan’ of

Allah…” Suratul Jumu’a - 62:1

How does one go about loving Allah?

Follow the footsteps of the Prophet (pbuh).

We see the effect of the love of Allah in those close to Him – e.g. Dua of Sayyida Aasiya in Qur’an, Dua Kumayl, Imam Ali’s search for shahada, Dua ‘Arafa, Munajaat of Imam Ali Zaynul ‘Aabedeen

(pbuh)– “Ilaahiy! Who would want another in place of You after

having tasted the sweetness of Your love?….. I ask from You love for You, love for those who love You, love for every amal (deed) which will bring me near You, and that You make Yourself more Beloved to

me that anything other than You…….”

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TAWHEED

“The foremost in religion is the acknowledgement of Him,

The perfection of acknowledging Him is to testify Him,

The perfection of testifying Him is to believe in His Oneness……….”

Nahjul Balagha – Serrmon 1

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Page 39



SECTION 1: Write ONE word for the kind of people the statements below describe

Tahira makes sure that she always remembers Allah and does only the things that please Him. He is a __________________.

Imran says that of all the Usool-e-din, he only believes in Allah, His Prophets and the Day of Judgement. He is a ____________________.

Sabrina does not believe in the existence of God and says that she will live her life the way she pleases, as there will not be a Day of Judgement if there is no God. She is a ______________________.

Natasha says that she believes that God has a partner. She is a _______________.

Sakina told everybody she met, that she was a Muslim, but she never prayed, fasted or followed any laws of Islam. She is a _____________________.

Muhammad believes in all 5 Usool-e-din. He is a ____________________.

Zahid did not care if people saw him drinking beer with his friends at the Pub. He is a ________________________.

SECTION 2: Aqaid means our Basic Beliefs. These are the foundation of our Religion and we have to bring faith in them. List these Beliefs.

_______________________________________________________________

_______________________________________________________________

_______________________________________________________________

_______________________________________________________________

_______________________________________________________________

Which Sura in the Holy Qur’an, do you think best describes the Oneness of God. Write down this Sura in Arabic and its translation.

_______________________________________________________________

_______________________________________________________________

_______________________________________________________________

_______________________________________________________________



Explain in your own words the 2 categories of tests we go through in our lives.

1. _____________________________________________________________

_______________________________________________________________

_______________________________________________________________

_______________________________________________________________

2. _____________________________________________________________

_______________________________________________________________

_______________________________________________________________

_______________________________________________________________

_______________________________________________________________

Why don’t the Sunnis believe in Adalat?

_______________________________________________________________

_______________________________________________________________

_______________________________________________________________

_______________________________________________________________

_______________________________________________________________

_______________________________________________________________

List any 5 Prophets and the miracles they could perform. Support your information with Ayats from the Holy Qur’an.

1. _____________________________________________________________

_______________________________________________________________

_______________________________________________________________

_______________________________________________________________

2. _____________________________________________________________

_______________________________________________________________

_______________________________________________________________

_______________________________________________________________

3. _____________________________________________________________

_______________________________________________________________

_______________________________________________________________

_______________________________________________________________



4. _____________________________________________________________

_______________________________________________________________

_______________________________________________________________

_______________________________________________________________

5. _____________________________________________________________

_______________________________________________________________

_______________________________________________________________

_______________________________________________________________

Ayat-e-Tathir is recited in Hadith-e-Kisa, write down: Which Sura this Ayat appears in. ______________________________

The Ayat number. _____________________

The Ayat in Arabic

_______________________________________________________________

_______________________________________________________________

_______________________________________________________________

Its translation.

_______________________________________________________________

_______________________________________________________________

_______________________________________________________________

Explain in your own words what you think is the purpose of the Day of Judgement and what you think will happen on that Day.

_______________________________________________________________

_______________________________________________________________

_______________________________________________________________

_______________________________________________________________

_______________________________________________________________

_______________________________________________________________

_______________________________________________________________

_______________________________________________________________


CLvI SECTION



LESSON 1: TRANSLATION OF ADHAN AND IKAMAH: ADHAN - The Call to Salaat

Allah is the Greatest 4 times åjäJô·òA åÉé}¼»òA

I bear witness there is no god but Allah.

2 times Éé}¼»A úÜêA äÉ}»êA úÜ æÆòA åfäÈqòA

I bear witness Muhammad is the messenger of Allah

2 times åÉé}¼»A ó¾æÌåmìi AçfìÀäZå¿ ìÆòA åfäÈæqòA

I bear witness Ali is the beloved of Allah.

2 times åÉé}¼»A íÓê»ìË îÏê¼ä§ ìÆòA åfäÈæqòA

Hasten to prayer 2 times êÑòÝìv»A Óò¼ä§ ìÏäY

Hasten to success 2 times `òÝä°ô»A Óò¼ä§ ìÏäY

Hasten to the best deed 2 times ½äÀä¨ô»A øjæÎäa Óò¼ä§ ìÏäY

Allah is the Greatest 2 times jäJô·òA åÉé}¼»òA

There is no god but Allah 2 times åÉé}¼»A úÜêA äÉ}»êA òÜ

IKAMAH – The Recitation Just Before Salaat


I bear witness there is no god but Allah

2 times Éé}¼»A úÜêA äÉ}»êA úÜ æÆòA åfäÈqòA


2 times Éé}¼»A ó¾æÌåmìi AçfìÀäZå¿ ìÆòA åfäÈæqòA

I bear witness Ali is the beloved of Allah

2 times Éé}¼»A íÓê»ìË îÏê¼ä§ ìÆòA åfäÈæqòA

Hasten to prayer 2 times êÑòÝìv»A Óò¼ä§ ìÏäY

Hasten to success 2 times `òÝä°ô»A Óò¼ä§ ìÏäY

Hasten to the best deed 2 times ½äÀä¨ô»A øjæÎäa Óò¼ä§ ìÏäY

Indeed the prayer has begun 2 times ÑòÝìv»A êOä¿Bä³ æfä³


There is no god but Allah Once Éé}¼»A úÜêA äÉ}»êA òÜ



ADHAN AND IKAMAH COMPARED

ADHAN - call for Salaat IKAMAH-call to start Salaat

X4 jäJô·òA åÉé}¼»òA X2 jäJô·òA åÉé}¼»òA

Allah is the greatest

X2 åÉé}¼»A úÜêA äÉ}»êA úÜ æÆòA åfäÈqòA X2 åÉé}¼»A úÜêA äÉ}»êA úÜ æÆòA åfäÈqòA

I bear witness there is no God but Allah

X2 åÉé}¼»A ó¾æÌåmìi AçfìÀäZå¿ ÆòA åfäÈæqòA X2 åÉé}¼»A ó¾æÌåmìi AçfìÀäZå¿ ÆòA åfäÈæqòA


X2 åÉé}¼»A íÓê»ìË îÏê¼ä§ ìÆòA åfäÈæqòA X2 åÉé}¼»A íÓê»ìË îÏê¼ä§ ìÆòA åfäÈæqòA

I bear witness Ali is the beloved of Allah

X2 êÑòÝìv»A Óò¼ä§ ìÏäY X2 êÑòÝìv»A Óò¼ä§ ìÏäY

Hasten to prayer

X2 ø ò̀Ýä°ô»A Óò¼ä§ ìÏäY X2 ø ò̀Ýä°ô»A Óò¼ä§ ìÏäY

Hasten to success

X2 ø½äÀä ô̈»A øjæÎäa Óò¼ä§ ìÏäY X2 ø½äÀä ô̈»A øjæÎäa Óò¼ä§ ìÏäY

Hasten to the best deed

Not to be recited in Adhan X2 ÑòÝìv»A êOä¿Bä³ æfä³

Indeed the Salaat has begun

X2 åjäJô·òA åÉé}¼»òA X2 åjäJô·òA åÉé}¼»òA

Allah is the greatest

X2 åÉé}¼»A úÜêA äÉ}»êA òÜ X1 åÉé}¼»A úÜêA äÉ}»êA òÜ

There is no god but Allah



LESSON 2 - 3: TRANSLATION OF SALAAT STEP BY STEP ON HOW TO PRAY

1. NIYYAT:

2. TAKBIRATUL IHRAM

3. QIYAM – SURATUL FATIHA

ÁæÎêYìj»A øÅ{ÀæYìj»A êÉé}¼»A øÁænøI

äÅæÎêÀò¼{ ô̈»A ÷êLäi êÉé}¼ê» åfæÀäZô»òA

øÁæÎêYìj»A øÅ{ÀæYìj»A

ÅæÍø÷f»A øÂæÌäÍ ê¹ê¼{¿

ÅæÎê ä̈NænäÃ òºBìÍêA äË åfåJæ ä̈Ã òºBìÍêA

ÁæÎê´äNænåÀô»A ò¢Aäj÷øv»A BäÃêfæÇêA

ÁøÈæÎò¼ä§ äOæÀä æ̈ÃòA äÅæÍêhú»A ò¢Aäjêu

ÁøÈæÎò¼ä§ øLæÌåzæ¬äÀô»AøjæÎä«

ÅæÎø÷»Fìz»AòÜ äË

4. QIYAM – SURATUL IKHLAS

ÁæÎêYìj»A øÅ{ÀæYìj»A êÉé}¼»A øÁænøI

fäYòA åÉé}¼»A äÌåÇ ô½å³

fäÀìv»A åÉé}¼»òA

fò»æÌåÍ æÁò» äË åfê¼äÍ æÁò»

fäYòA AçÌå°ó· åÉú» æÅó¸äÍ æÁò» äË

ALLAHU AKBAR

ALLAH IS THE GREATEST

I AM OFFERING ________PRAYERS, ________ RAKAATS,

Éé}¼»A Óò»êA çÒäIæjå³ QURBATAN ILAL LAH

ONLY FOR THE PLEASURE OF ALLAH

In the name of Allah the most Kind, the Most Merciful; All praise is to Allah; The Kind, The Merciful; Master of the Day of Judgement; You alone we Worship & You alone we ask for Help; Keep us on the Right Path; The Path of those whom You have Favoured; Not the Path of those with whom You are angry and also not of those who have gone astray

In the name of Allah the Most Kind, the Most Merciful; Say Allah is One; He needs nothing, but everything else needs Him; He has no children and He has no parents; And there is none other equal to Him




5. RUKU’

êêÊêfæÀäZøI äË øÁæÎê¤ä ô̈»A äÏøéIäi äÆBäZæJåm

ë fìÀäZå¿ ø¾}A ìË ëfìÀäZå¿ Ó}¼ä§ ÷ø½äu ìÁåÈé}¼»òA

6. QIYAM AFTER RUKU’

ÊäfêÀäY ÅäÀê» åÉé}¼»A ä©êÀäm

Allah is the Greatest. åjäJô·òA åÉé}¼»A

7. SAJDAH

ÊêfæÀäZøI äË Ó}¼æ§æòÜA äÏøéIäi äÆBäZæJåm

ëfìÀäZå¿ ø¾}A ìË ëfìÀäZå¿ Ó}¼ä§ ÷ø½äu ìÁåÈé}¼»òA

8. JULOOS

jäJô·òA åÉé}¼»A

ÉæÎò»êA åLæÌåMòA äË æÏøéIäi äÉé}¼»A åjê°æ¬äNæmòA

jäJô·òA åÉé}¼»A

9. DHIKR FOR WHEN RISING FOR THE NEXT RAKAAT:

åfå æ̈³òA äË åÂæÌå³òA êÉêMìÌå³ äË êÉé}¼»A ø¾æÌäZøI

Glory be to Allah, the Supreme, and I praise Him. O Allah, send your blessings to Prophet Muhammad (S) and his family.

Glory be to Allah the Most High and I praise Him O Allah, send your blessings to Prophet Muhammad (S) and his family.

Allah is greater than anything or anyone; I seek forgiveness from Allah, my Lord, and turn to Him in repentance; Allah is greater than anything or anyone.

I stand and sit with the help and strength of Allah

Allah hears and accepts anyone who praises Him.




IN THE 2ND RAKAAT AFTER THE RECITATION IN QIYAM (QIRAAT) - SURA AL-FATIHA AND SURA AL-IKHLAS, AFTER THAT DO QUNOOT:

10. QUNOOT:

çÒäÄänäY BäÎæÃíf»A Óê¯ BäÄêM}A BäÄìIäi

øiBìÄ»A äLAähä§ BäÄê³ ìË çÒäÄänäY êÑäjêaæ}ÜA Óê¯ ìË

RUKU, QIYAM, SAJDAH, JULOOS, SAJDAH, JULOOS - ALL JUST LIKE THE 1ST RAKAAT WHILE STILL IN JULOOS:

- AT THE END OF THE 2ND RAKAAT RECITE TASHAHUD AND SALAAM IF IT IS A 2 RAKAAT SALAAT

- AT THE END OF THE 2ND RAKAAT RECITE ONLY TASHAHUD IF IT IS A 3 OR 4 RAKAAT SALAAT AND RISE FOR THE NEXT RAKAAT.

-

11. TASBIHAT-E-ARBA’ 3 TIMES IN THE 3RD AND 4TH RAKAAT IN QIYAM:

Glory be to Allah. êÉé}¼»A äÆBäZæJåm

And all praise is for Him. êÉé}¼ê» åfæÀäZô»A äË

And there is no God but Allah. åÉé}¼»A úÜêA äÉ}»êA òÜ äË

And He is the Greatest. jäJô·òA åÉé}¼»A äË

O our Lord! Bestow upon us good in this world and good in the Hereafter, and protect us from the punishment of the fire




12. TASHAHUD

åÉò» ò¹æÍøjäqòÜ åÊäfæYäË åÉé}¼»A úÜêA äÉ}»êA ÷à æÆòA åfäÈæqòA

åÉó»æÌåmäi äË åÊåfæJä§ AçfìÀäZå¿ ìÆòA åfäÈæqòA äË

ëfìÀäZå¿ ø¾}A ìË ëfìÀäZå¿ Ó}¼ä§ ÷ø½äu ìÁåÈé}¼»òA

13. SALAAM

åÉåMBò·äjäI äË êÉé}¼»A åÒäÀæYäi äË íÏøJìÄ»A BäÈíÍòA ò¹æÎò¼ä§ åÂòÝìn»òA

äÅæÎêZê»Bìv»A êÉé}¼»A êeBäJê§ Ó}¼ä§äË BäÄæÎò¼ä§ åÂòÝìn»òA

åÉåMBò·äjäI äË êÉé}¼»A åÒäÀæYäi äË æÁó æ̧Îê¼ê§ åÂòÝìn»òA

I testify that there is none worth worshipping except the Almighty Allah, Who is One and has no partner, and I testify that Muhammad (S) is His servant and messenger. O Allah! Send Your blessings on Muhammad (S) and his progeny.

O Prophet! Allah's peace, blessings and grace be upon you! Allah's peace be on us, those offering prayers - and upon all pious servants of Allah! Allah's peace, blessings and grace be on you believers!



LESSON 4: SALAAT-UL-JAMAAT

Definition: Salaat-ul-Jamaat means prayers that are offered in gathering (i.e. at least two people). Benefits Praying in congregation provides us with rewards both in this world and the hereafter; some of which are listed and illustrated below:

Love and Co-operation

Unity and PPrreessttiiggee ooff IIssllaamm

DDiisscciipplliinnee // IIssllaammiicc EEqquuaalliittyy

Unlimited Reward Allah has put a very big reward for Salaat-ul-Jamaat. Our Holy Prophet (S) and our Imams (A) have placed great emphasis on Salaat-ul-Jamaat. Therefore, whenever we get an opportunity we should offer congregational prayers. Rewards

0

500

1000

1500

2000

2500

2 3 4 5

No of Persons Present for Salaat-ul-Jamaat

After the 11th person joins, only Allah knows the reward we get

Reward doubles after the 4th person joins the salaat



Importance of Salaat-ul-Jamaat The following are a few examples of the importance of offering the congregational prayers. For a full listing please refer to ‘Islamic Laws’ (page 262)

1. 25 times better than the prayers offered alone. 1409

2. It is not permissible to absent oneself from nor abandon congregational prayers intentionally. 1410

3. When Salaat-ul-Jamaat id being offered, it is Mustahab for a person who has already offered his prayers alone, to repeat the prayers in congregation. 1412

Conditions of Salaat-ul-Jamaat The following are a few examples of the conditions of offering the congregational prayers. For a full listing of please refer to ‘Islamic Laws’ (page 263 - 275).

1416 – As a precaution, Mustahab prayers cannot be offered in congregation in any situation except:

o Istisqa prayers (invoked for rain); or

o Prayers which were obligatory during the presence of Ma’soom Imam (A.S) but became Mustahab during his occultation like Eid ul Fitr and Eid ul Azha

1462 – The Imam of the congregation prayers should be: Baligh, adil, of legitimate birth, Sane and be able to recite the Salaat correctly

Mustahab Acts 1. Learned and pious persons occupy the first row. 1491

2. Rows of the congregation are properly arranged and that there is no gap between the persons standing in one row; all standing shoulder to shoulder. 1492

Imam stands in the front line

1479

Follower performs all acts a little

after the Imam



HOW TO JOIN SALAAT-UL-JAMAAT Scenario’s Where to join in Congregational Prayers

Qiyam Ruku’ Sajdah Tashahud Salaam Imam in 1st Rakaat, better to join in:

Imam in 2nd Rakaat better to join in:

Imam in 3rd \ 4th Rakaat, better to join in:

Imam in 3rd \ 4th Rakaat (Qiyam):

Join and recite Surah Al Hamd and if you cannot finish the recitation by the time the Imam rises from Ruku’ you

have to change your Niyyat to furada. If you do not know which Rakaat it is always join in:

You enter the Mosque it is the last Sajdah, you perform your Niyyat and Takbiratul Ihram and then go into:

During Tashahud and Salam, raise your knees and place your palms on the floor – rise up to your 1st Rakaat when Imam completes Salam.

Extra note:

Raising of the knees from the ground is also followed in Tashahud and Salaam when you join in 2nd, 3rd and 4th Rakaat.



LESSON 5: PHILOSOPHY OF SALAAT The most important act of Ibadat (Worship) in Islam is Salaat (Prayer). It is an expression of total submission to Allah and a means of communication between the Creator and His servants. Imam Ali ibn Abu Talib (A) has said about your prayer: "Know that every action you do will depend on you Salaat." From this we know for a fact that is our Salaat is accepted then all other actions are also accepted and if our Salaat is rejected then so are our other deeds. Salaat greatly affects the lives of those who perform it. It keeps the soul of a person free from idolatry and when carried out sincerely, it also helps to cure moral diseases such as infidelity, hypocrisy, pride, dishonesty etc.

- By praying at the specified times, a person learns to be both disciplined and punctual.

- It gives a purpose to the lives of people and has a stabilizing effect. In times of stress, Salaat provides a place of peace where a person can forget all worries and cares and rest his weary head on the doorstep of Allah.

- The Holy Prophet (S) used to say to Bilal, who was the Mu'adhin of the Muslims, "Comfort me, O Bilal!" meaning that he should recite the Adhan and call out for prayer.

Salaat is a source of piety and perfection. Through its performance a person can discover the hidden secrets of his soul and its amazing relationship with Allah. All those acts that surround it or are related to it also fall under its special influence. For this reason we shall look at the things connected to and performed within Salaat and study the philosophy behind each. This will help us better appreciate why we perform it in the manner we do. The Spirit of Salaat: Salaat, through its words, movements, prostrations, bows and supplications, provides a person with a means of rebuilding his personality afresh. Properly performed with understanding of the recitations and the philosophies involved, it is a spiritual journey of sorts - a Me'raj (Heavenly Ascension) for the Believer. On the other hand, prayer performed as a ritual and with no concentration is like a dead body without a spirit.



As we attempt to understand and focus on our Salaat, it may help to choose a place that is simple, quiet and private when praying to avoid any distractions. Salaat is not a sport or a play that we can perform it as we wish in a hurried manner. Discipline is of the utmost importance. Remember, if we wish to fully exploit this treasure, then we must be prepared to put some effort into our actions. NOTE: It is highly recommended that one should recite Tasbih of Bibi Fatimah Zahra (A) after the completion of every Salaat. Carelessness in Prayer: Salaat as we have mentioned time and again is the central pivot of all worship in Islam. It must be prayed and there is no excuse for not performing it. In fact, even if a person is too sick to pray standing up, it is recommended he sit and pray and if this is not possible, he should sleep with his right side facing Qiblah and perform his Salaat with his head and eyes. All this shows us how important Salaat to Allah. According to the Holy Prophet (S) "Allah takes away all the blessings from a person who does not pray or is careless of his/her Salaat. S/he will die in a very bad state, be tortured in Barzakh and face extreme hardship during the Day of Judgement." In another Hadith he says: "Whosoever takes his/her Salaat lightly, s/he will not be from my Ummah." A Muslim must constantly try to improve the quality of his/her Salaat. We should avoid praying Salaat when sleepy or tired and instead wait a little until our minds are fresh enough to concentrate full on what we are saying and doing. In conclusion let us ponder on the Salaat of our Ma'soomeen (A) and how they used to prepare themselves for meeting their Lord. Imam Ali (A) would turn pale whilst performing Wudhu and used to say, "It is time for me to give back the Divine trust to the Almighty"



LESSON 6: REVISION OF WAJIBAAT OF SALAAT Out of the many different parts of Salaat, there are 11 Wajib actions, which must be performed for it to be correct. 951 These are:

1. NIYYAT: Intention to perform a particular Salaat, "Qurbatan ilallah".

2. TAKBIRATUL EHRAM: The first "Allahu Akbar" in Salaat.

3. QIYAM: Standing position for recitation.

4. QIRA'AT: Recitations of Suratul Hamd and another Surah

5. RUKU': Bowing

6. TWO SAJDAHS: Prostration with forehead, knees, palms and big toes touching the ground.

7. DHIKR: Recitations during Ruku and Sajdah

8. TASHAHUD: Recitation while sitting down after the two Sajdah in the 2nd and last Rakaat of Salaat.

9. SALAAM: Recitation of salutation in Salaat before finishing Namaaz

10. TARTIB: Praying in the set Sequence (order)

11. MUWALAT: Praying without any interruption or gap.

.

SALAAT IS LIKE A BUILDING THAT IS MADE UP OF MANY PARTS. SOME OF THESE PARTS FORM THE FOUNDATION OF THE

BUILDING, WHILE OTHERS ARE JUST BUILT UPON THE FOUNDATION. IF THE FOUNDATION GIVES WAY, THEN THE WHOLE

BUILDING WILL COLLAPSE.



LESSON 7: REVISION OF RUKN AND GHAYR RUKN

Rukn = those parts of the Salaat, which are its foundation. If any of these Wajib parts are left out or added, on purpose or by mistake, the Salaat becomes Batil. 951

Ghayr Rukn = those parts of the Salaat which are not considered as its

foundation BUT ARE STILL WAJIB. If any of these actions are left out or added on purpose the Salaat becomes Batil. But they do not make the Salaat Batil if they are left out or added by mistake. 951

The table below shows which actions of Salaat are Rukn and which are Ghayr Rukn:

RUKN GHAYR RUKN

Niyyat Qira’at Takbiratul ehram Dhikr Qiyam ** Tashahud Ruku’ Salam Two sajdahs Tartib Muwalat

**QIYAM – This includes QIYAM MUTASIL BEFORE RUKU which is a short

pause while you stand silently before you go into Ruku (you can say Allahu Akbar). WITHOUT THIS PAUSE SALAAT BECOMES BATIL. 967

THE WAJIB ACTS OF SALAAT ARE 11

5 ARE RUKN and 6 ARE GHAYR RUKN

Rukn

Ghayr Rukn

Wajib Acts of Salaat = 2 categories



LESSON 8: VOLUNTARY AND OBLIGATORY TAXES IN ISLAM Islam wants to prevent the excessive accumulation of wealth in the hands of a few people so the society may not fall into two classes: one over wealthy, while the other is starving. The Holy Qur'an gives the reason for taxing wealth by saying,

"...so that it (the wealth) may not circulate among those who are rich among you." (al-Hashr, 59:7)

To bring about this equality in the economic condition of the people, Islam has introduced an important method in the transferring of the excess wealth from the fortunate sector of the society to its less fortunate members. This is done on two different levels: on an individual level and on a collective level. 1. Individual Level Islam encourages Muslims to be mindful of the plight of others by prescribing charity. In Arabic, this is known as Sadaqah and Infaq. 2. On a Collective Level The economic equality is guaranteed through the obligatory (Wajib) taxes on the excess wealth of every Muslim. These are taxes like Khums and Zakaat. In short, Islam aims at eliminating the "need" (Hajat), and elevating the need.



LESSON 9-11: KHUMS Khums is the Fifth branch of Furoo-e-Deen and it is Wajib on every Muslim. Khums, in Islamic terminology means one fifth of certain things which a person acquires as wealth and which must be paid as an Islamic Tax. Allah says in the Holy Qur'an: "Know that whatever of a thing you acquire (Ghanimat), a fifth of it is for Allah,

for the Messenger, for the near relatives, the orphans, the needy and wayfarer." (al Anfal 8:41)

Khums Has To Be Paid On The Following 7 Things

Khums is Wajib on seven items as discussed in the last lesson; but we will discuss Khums on only one item which is net savings The other six are not generally relevant to most Muslims, and when needed one can refer to the necessary Masail for them.

Lawful Wealth Mixed With Unlawful Wealth 1822 – 1827

Net Savings 1761 –1806

Buried Treasure 1815 – 1821

Minerals 1807

Precious Stones Obtained From Sea By Diving 1828 - 1836

War Booty 1837 – 1841

Land Purchased 1842



Khums on Net Savings

Items On Which Khums Is Exempted 1763 1. There is no Khums on the amount of one's Dowry (Mahr). 2. Khums is not liable on Inheritance. It is Ehtiyate Wajib that when one

inherits from the least anticipated person, e.g. a very remote relative from whom one does not expect to inherit, Khums should be paid if any amount remains at the end of the year.

Distribution Of Khums 1843 The money of Khums has to be divided into two equal parts.

Accommodation

Food Transportation

Drink Furniture

Marriage expenses

Medical expenses Haj

Payment of Sadaqah Ziyarat

Gifts Donations

Paying debts Legal penalties

Wages of servants Insurance premiums

The amount deducted from your salary for mandatory provident fund or for mandatory pension plan, income tax, etc

INCOME ALLOWABLE EXPENSESNEW ITEMS NET SAVINGS

NET SAVINGS 20% =

=+ -

x KHUMS

KHUMS

SEHME SADAAT SEHME IMAM

This part is given needy persons from the family of the Holy

Prophet (S)

This part is given to the Imam of the time

IN THE GHAIBAT OF THE IMAM (A) THIS PART OF THE KHUMS IS GIVEN TO A MUJTAHID. WITH HIS PERMISSION WE USE THIS MONEY FOR OTHER PURPOSES, LIKE BUILDING

MOSQUES, MADRESSAS, ETC.



An Example on How to Calculate Khums Example 1:

Example 2:

Question: Suppose he has been paying khums every month and khums has already been paid on £4 000 of his savings. Will he have to pay on that again this year? If not, how much will he pay instead?

Solution: He will not pay on the £4000 he has already paid khums on. His khums for this year will be:

Salary he gets in hand after ALL Government deductions: £2 500

Total expenses for the month: £1 400

Savings: £1 000

Savings after deducting all expenses: £1 100

Total Khums due on: £2 100

Khums to be paid £2 100 @ 20% £420

Sehme Sadaat £210

Sehme Imam £210

Mohsin earns £ 2 500 every month. His khums is due mid April. He has the following monthly expenses: Travelling costs to and from work £ 100 Household Expenses £ 300 Mortgage £ 800 Insurance [Car andHome] £ 200 He has a saving account which has £ 5 000

Question: How much khums will he pay if he has never paid khums before?

Salary he gets in hand after ALL Government deductions: £2 500

Total expenses for the month: £1 400

Savings: £5 000

Savings after deducting all expenses: £1 100

Total Khums due on: £6 100

Khums to be paid £6 100 @ 20% £1 220

Sehme Sadaat £610

Sehme Imam £610



LESSON 12: ZAKAAT In Arabic, the word Zakaat literally means "growth". It also means "purification" as used in the Ayah below:

"Take alms (Sadaqah) from their wealth in order to purify them and cleanse them by it." (at-Tawbah, 9:103)

And in many places Allah mentions Zakaat, immediately after prayer, showing its importance:

"And be steadfast in prayer; practice regular charity;..." (al Baqarah : 2:43)

Zakaat is the Fourth Pillar of Islam. It is a Wealth Tax of 2.5%. There are 2 types of Zakaat. They are:

1. Zakaat-e-Maal - Zakaat on possessions.

2. Zakaat-e-Fitra - Zakaat payable on Eid-ul-Fitr.

Zakaat-e-Maal 1861

Distribution Of Zakat The Holy Qur'an is very clear in its guidance on this. It says:

"Verily, alms (Sadaqaat) are for the poor and the needy, and the people employed to administer (the funds), and those whose hearts are to be won over, and for freeing of slaves, and those who are in debt, and in the way of Allah and

for the wayfarer; a duty ordained by Allah. Allah is all-Knowing, all-Wise." (at-Tawbah, 9:60)

Zakaat-e-Maal can be given to: 1933 Fukara Cannot pay their expenses for the whole year

Masakeen State worse than Fukara

Hamil Collector appointed by Imam (A) or Mujtahid-e-A'alam

Rikaab Helping in freeing a slave

Debtors Who are unable to pay their debts

Ibnus Sabeel Poor stranded travellers

Fi Sabeelillah In the way of Allah

Non-Muslims

Who come to Islam by taking Zakaat / have been helpful to Muslims in war

Zakaat-e-Fitra 1999 – 2021 On the night of Eid-ul-Fitr, Fitra becomes compulsory on the head of the family who is responsible for the maintenance of the family.

Barley Dates Gold and Silver Coins

Grapes Goats Sheep Wheat Cows Camels



Before Sunset After Sunset

Muslim Guest Arrival

Host has to pay Fitra Host does NOT pay Fitra

Kafir Guest Arrival Host has to pay Fitra Host does NOT pay Fitra

New born baby Head of Family to pay Fitra Mustahab to pay Fitra

Guest Departs Fitra NOT to be paid Fitra needs to be paid

Person Dies Fitra NOT to be paid Fitra needs to be paid

The head of the family who is responsible for paying Fitra should keep the money separate at night with the intention of paying it later. It is better that the money is given away before Eid prayers, but it can be given after the prayers. Fitra Can Be Given On The Following

Other Relevant Conditions for Fitra 1. The Fitra per person has to be 3 Kgs in weight or its value in money.

2. The money for Fitra can be given to any Organisation who undertake the responsibility of buying the grain and passing it on to the people who are liable for receiving Zakaat.

3. If you are giving Fitra in the form of grain then you have to ensure that the grain is of good quality and not mixed with dirt.

4. One person cannot give 3 different kinds of grain as Fitra; however, different forms of Fitra can be given by members of the same family.

Fitra Can Be Given To 2022 – 2031

Note: 1. Fitra given by a Sayyid can only be given to a Sayyid. 2. Fitra given by a non-Sayyid can only be given to a non-Sayyid. How Much Should Be Given 1. It should be enough to pay for one year's expenses.

2. It could be given to buy something for the poor from which they can earn a sure income; like setting up a business or buying a sewing machine.

Qualifier of Zakaat-e-Maal

Poor Shia Ithna Asheri Preference given to: Needy blood relations, neighbours and scholars

It is wajib to give fitra to the needy in your hometown first. It is not necessary to tell that the money given to the needy is of fitra.



LESSON 13: TIJARAH (TRADE) Islam encourages Business The Holy Prophet (S) has said: "There are 70 parts of Ibadat. The best part of it is that of earning in a Halaal way, the best action is to work and earn livelihood by Halaal means. If a person earns by Halaal means then he will get the Thawab equal to the Prophets (A) on the day of Qiyamat." The Shariah of Islam encourages Trade. There are 10 parts of earning, out of which 9 parts are in business. However, the Imams (A) always said that a person engaging in trade must know its Masails to avoid falling into sinning. Etiquette Of Doing Business The Holy Prophet (S) has said that when doing trade to note the following points:

1. No interest should be transacted (details to follow).

2. No swearing should be done even if one is speaking the truth.

3. Seller should not conceal defect of his own goods.

4. Seller should not falsely praise the quality of ones goods.

5. A buyer should not find fault falsely in goods when buying.

There are 4 mustahabats to follow while in business transaction:

1. Price should be equal to all Muslims.

2. In question of price, one should not be harsh while dealing.

3. Give more and take less in quantitative measurements.

4. To take goods if returned if buyer does not want goods.

It is Wajib for a person to earn enough so that he may be able to feed his wife and children.



Six Types Of Trades Are Haraam:

1. To buy or sell intoxicating drinks, non-hunting dogs, pigs, dead animals e.g. meat, skins, hides of non-zabiha animals, etc. Other dealings involving Najis items is allowed if a good and logic use of it is being made e.g. fertilisers, etc.

2. To buy or sell wild animals.

3. To buy or sell Ghasbi (usurped) things.

4. To buy or sell goods used for Haraam purposes, e.g. instruments of gambling, etc.

5. To receive or give interest during transactions.

6. To sell adulterated (mixed) goods with full prior knowledge - for example, selling a bag of flour that contains chalk as well, etc.

Types Of Trade Which Are Makruh Are

1. To sell ones estate or buildings, unless if one is going to buy a new estate (It is recommended in Shariah of Islam that one should live in ones own house).

2. Just slaughtering animals (It is said that in doing so ones mind becomes very hard).

3. Just to sell Kafan (shroud). As a side business it is allowed.

4. To do transaction with people of low morals e.g. thieves, smugglers, etc.

5. To do any business during the time from Dawn to Sunrise. It is the time reserved for the Ibadat of Allah.

6. To sell grains of foods, because if hoarding is committed then the consequences to be faced from Allah are grave so it has been made Makruh.

7. To swear during a transaction even when it is true.



LESSON 14: NADHR, ‘AHD and QASAM

Make wajib upon oneself to do a Mustahab thing or staying away from a Makrooh thing, for the

sake of or for the pleasure of Allah (s.w.t.).

Make a promise to Allah (s.w.t.) that you will perform a

good act when your lawful need is fulfilled.

Similar to a vow but it must be sworn by one of

the mighty names of Allah (s.w.t.) e.g. Allah,

Khaliq, Raaziq, etc.

VOW OATH COVENANT

Feed 10 poor Clothe 10 poor

Free a slave OR Fast for 3

consecutive days

Feed 60 poor; Fast consecutively for 2 months, OR

Free a slave

Feed 10 poor Clothe 10 poor

Free a slave OR Fast for 3

consecutive days



LESSON 15-17: HALAAL AND HARAAM FOOD AND DRINKS Allah says in the Holy Qur'an: "O People, eat from the land what is permitted and good and do not follow in the footsteps of Shaitan, for he is an open enemy to you." (al Baqarah,

2:168). Since food and drink are essential for the survival of humanity, Allah has given clear guidelines on what can and cannot be consumed. In addition we have also been instructed in manners and behaviour of eating. Thus eating and drinking becomes a way by which a Muslim remembers the bounties of Allah and by observing the rules of Shariah, he also shows his commitment to his religion. Furthermore, Allah has made the habit of eating an important factor in establishing social unity. He has encouraged the sharing of food with each other and stressed the merits of giving food to the poor and needy. This becomes obligatory when certain sins are committed, for which the Kaffara or penalty is to feed poor Muslims. Thus we can see that this subject covers a wide and important area of Islamic Shariah. Food Groups List of Foods Halaal Haraam Plants, Fruits, Vegetables, Grains Whales; Shark; Lobsters and Crabs Prawns and Shrimps All reptiles All fish that have scales and are removed alive from the water

Dog, rabbit, elephants, monkey

Domestic animals that have hoof / cloven hoof e.g. goat, cow, camel, sheep

Donkey, mule, horse

Locusts Fleas, lice Birds such as chicken, turkey, ostrich, peacock, pigeons

Birds such as eagle, hawk, vulture, raven, crow

FOOD

PLANTS ANIMALS

FRUITS

VEGETABLES

GRAINS

LAND CREATURES

SEA CREATURES

BIRDS



LESSON 15-17: HALAAL AND HARAAM FOOD AND DRINKS The slaughterer, male or female, should be a Muslim. Even a child, who may not yet be Baligh, but can differentiate between good and bad, can slaughter.

Masail No. 2600 The weapon used to cut the four tubes i.e. 4 arteries of the neck namely the Vein, Jugular Artery, Gullet food pipe and Wind pipe, should be of iron. It is an accepted rule that these four tubes cannot be cut unless you slaughter from below the knot of the throat (swollen part).

The tubes should be cut simultaneously, If only two or three tubes are cut and the animal dies, then it becomes Haraam.

If the weapon made of iron is not available and the animal is dying then pointed objects (e.g. glass or sharp stone) can be used to slaughter. At the time of the slaughter, the animal must be facing Qiblah. If the

animal is sitting or standing, then facing the Qiblah would be like a man standing facing Qiblah during Salaat. If it is lying on its right or left side, then its neck and stomach should be facing Qiblah. This rule is relaxed when:

a) It is difficult to make the animal face Qiblah. b) One does not know the direction of Qiblah. c) One forgets to face the animal towards Qiblah. d) One is ignorant of the rule about facing the animal towards Qiblah

(Masail No. 2603-[iii]) When slaughtering, the name of Allah (e.g. the word “Bismillah”) must be

recited pertaining to the slaughter, this rule is relaxed if the slaughterer forgets to recite the name of Allah. [iv]

There must be a visible movement in the animal after the slaughter.

Example: it moves its feet or tail a little. This will prove that the animal died as a result of the slaughter, and not before that. Blood should come out in the usual quantity after the slaughter. Once the blood flows out of its body in such a quantity which is normal in that kind of animal, the blood which remains in its body becomes clean (according to the laws of Mutahiraat), but that blood which remains in those organs of body which are Haraam to eat (like spleen, bladder etc.) must be avoided. [v]

The animal’s neck should be cut from the front of the neck and the knife

should be used from the back of the neck. [vii]



ZABIHA Once the above conditions regarding the slaughter are fulfilled, the animal is thus slaughtered according to Islamic Shariah (Zabiha). Some recommended acts while Slaughtering Animals: To give the animals water before slaughtering them. To inflict less pain on the animal, by using the sharpest possible weapon.

Acts that should be avoided while Slaughtering Animals: To skin an animal before it has died. To slaughter on Thursday night or Friday before Dhohr. To slaughter the animal in front of other animals of its own kind. To slaughter an animal that has been brought up.

P.S. If you see the label on meat written ‘Halaal’ in non-Muslim countries, it will be considered Haraam. The writing has no value at all. BIRDS: It is Halaal to eat the meat of birds that have:

A crop or gizzard. A spur on the back of its feet. E.g. Hen, Ostrich, Peacocks, etc.

It is Haraam to eat the meat of birds:

Of prey (e.g. eagles) That keep their wings straight longer than they flap them. That neither crow or maw. That lay eggs equal in circumferences on both sides (i.e. unlike hen’s

eggs) That have a claw and talon.

It is Makrooh to eat the meat of swallow or hoopoe bird. Animals that fly but are not classified as winged birds like bats, bees, mosquitoes and flying insects are Haraam, as an obligatory precaution.



Certain parts of Halaal animals, are Haraam to eat. Amongst them are:

Blood Excrement Penial glands, a part of the brain The two wide yellow nerves which are present on both sides of the

spinal cord Marrow which is available in the spinal cord Gall bladder Spleen Eye balls Reproductive organs

EARTH: It is unlawful to eat earth. However, there is no harm in taking some forms of specialized clay as a medicine. It is also permissible to take a small quantity of the earth of the shrine of Imam Husain (A) in order to recover from illness. It is better to dissolve a small quantity of it in water and drink it. INTOXICANTS: Drinking wine (or any form of alcohol or liquor) is unlawful (Haraam) and is some traditions it has been declared to be a Major sin (Ghunah-e-Kabira).If a person considers it to be lawful he is not a Muslim. “They ask you about intoxicants and games of chance. Say: in both of them there is great sin and means of profit for men, and their sin is greater than their profit’(2:219) “The Shaitan only desires to cause enmity and hatred to spring in your midst by means of intoxicants and games of chance, and to keep you off from the remembrance of Allah (s.w.t.) and from prayer (5:90)” Imam Ja’far Sadiq (A) has said: “Wine is the root of all evils and sins. A person who drinks Alcohol loses senses. At that time he forgets Allah (s.w.t.) does not refrain from sin, respects no one, and does not desist from committing evil openly. The spirit of faith and piety departs from him and only the impure and malicious spirit, which is far off from the Blessing of Allah (s.w.t.) remains in his body. Allah (s.w.t.), His Angels, His Prophets and the true believers curse such a man and his prayers are not accepted for forty days. On the Day of Judgment his face will be black and his tongue will come out of his mouth, his saliva will fall on his chest and he will desperately complain of thirst” Sitting at a table at which people are drinking wine is unlawful based on precaution and eating and drinking anything at that table is also unlawful, based on obligatory precaution.



Effects of Drinking Alcohol: It is medically proven that liquor weakens the brain cells and destroys a person’s perception. It affects the soundness of his judgment. It has a hereditary effect. The child of an alcoholic is weak, sluggish and stupid. Imam Ali Ar-Ridha (A) says: ‘Allah (s.w.t.) has prohibited liquor on account of the evils resulting from it and because it renders reason and intellect of no effect and destroys “Haya”-modesty and sense of shame’ DEALING IN LIQUOR: Islam has not only prohibited drinking but also all acts connected with it. The Holy Prophet (S) has cursed the following people: One who grows grapes in a vineyard to prepare liquor. One who crushes grapes to distil liquor. One who sells liquor. One who passes a glass of liquor to someone. One who profits in any manner from a transaction of liquor. (Example: if you are selling cakes and one of the ingredient in it is brandy- even if it is minute in quantity). The following sayings are by Imam Ja’far As Sadiq (A) also repeated by other Aimmahs (A): “Do not associate with drunkards because as and when calamity befalls upon them, it will also engulf their associates (friends)” “One who sits at a dining place at which others drink liquor is accursed (by Allah)”. Based on an obligatory precaution, it is Haraam to sit at such a table. Note the above saying and be aware that in some Halaal restaurants although the food is Halaal and they might not be selling drinks, but nevertheless allow others to bring their own alcoholic drinks which will be consumed in the premises. Would you be happy to eat in such a place?



NO LIMIT IN ALCOHOLIC PROHIBITION: Some people question what is wrong in drinking a small percentage of alcohol in say a beer containing 2-3% alcohol which has little effect. The following saying of the Holy Prophet (S) is enough to explain that total prohibition of every sort of liquor: “Every intoxicating thing is forbidden and Haraam even if only the more of it intoxicates, the little of it is also Haraam.” Be aware of common, daily products that contain alcohol. Always check the list of ingredients and active constituents. All medicines that contain alcohol if Halaal and Pak Non-alcoholic beer is also forbidden. PORK:

Sometimes a ruling of Shariah may not make much sense to us but there is always a reason for the prohibition (although this is not always obvious to us). Food items are made Haraam for consumption or are discouraged because they have a serious effect on the health or Iman (faith). But we can see these effects around us. None better example than that of eating pork. Pigs (also known as swine, hog etc.) are absolutely unclean and its meat etc. is strictly forbidden. Allah (s.w.t.) has said in the Holy Qur’an in Surah-e-Maidah (The Food), Ayat no.3: “Forbidden to you is that which dies of itself, and blood, and flesh of swine…” Pigs are not very selective in choosing their food items and therefore eat everything, including refuse and all other forms of dirt. A close examination of its meat will reveal that it has more harmful organisms than any other meat forms. You might think that this is not the unique feature of pork as beef, mutton and even vegetables contain infectious germs. But, the fact remains that pork reigns supreme in the greater content of germs among all meat forms that are known to human beings. The following is an extract from an article published in the Washington post of 31 May 1952: “One in 6 people in the USA and Canada have worms in their muscles-Trichinosis-from eating pork infected with Trichia (a species of tapeworm). Many people so infected have no symptoms. Most of those who do have, recover slowly. Some die and some are reduced to permanent invalids. All were careless pork eaters.



Fully grown trichina worms are about 1/8 inch long ant about 1/400 inch broad (a strong ability to elongate). They remain alive for about 40 years, curled up in lemon shaped, invisible tiny capsules between muscle fibres. When you eat infected meat, these dormant worm capsules are digested, but their live contents grow into full size worms each of has about 1500 offspring. They get into your blood system one to three weeks after you eat their parents. Because many organs can be invaded by the worms, symptoms can resemble those of 50 other diseases. This makes diagnosis difficult.”

Although scientists, hygienists etc. will prove it to you that cooking this meat thoroughly will kill virtually all organisms; they do not understand that pork has one particular effect which, we as Muslims cannot ignore.

The following is an extract from an article published in the Washington post of 31 May 1952: “One in 6 people in the USA and Canada have worms in their muscles-Trichinosis-from eating pork infected with Trichia (a species of tapeworm). Many people so infected have no symptoms. Most of those who do have, recover slowly. Some die and some are reduced to permanent invalids. All were careless pork eaters. Fully grown trichina worms are about 1/8 inch long ant about 1/400 inch broad (a strong ability to elongate). They remain alive for about 40 years, curled up in lemon shaped, invisible tiny capsules between muscle fibres. When you eat infected meat, these dormant worm capsules are digested, but their live contents grow into full size worms each of has about 1500 offspring. They get into your blood system one to three weeks after you eat their parents. Because many organs can be invaded by the worms, symptoms can resemble those of 50 other diseases. This makes diagnosis difficult.”

Although scientists, hygienists etc. will prove it to you that cooking this meat thoroughly will kill virtually all organisms; they do not understand that pork has one particular effect This one factor affects the moral outlook of man which can never allow us to partake this obnoxious food. And this factor is that of possessing the sense of shamefulness and modesty which is lost upon eating this meat. Pork creates shamelessness. Look at the pathetic lives of others around you which is full of dishonor and disgrace. What makes you as a Muslim so distinct and special?



Man is made of body, mind and soul. The brain with all its functions of thinking, feeling and other psychological aspects, is a part of body and gets its nourishment as one of its part. At any given moment thousands of cells in our body are being used up and spent to run the complex machinery of the body; food supplies the replacement of those used-up cells. The particles of food become part of the body; a part of it goes to the brain (and has an effect on it). It is common knowledge that food has an effect on the body. But few people realize that it has effects on the brain and soul as well (and thus, on mind). Clean food, obtained by lawful means, and taken with peaceful mind, creates good effects on health, mind and soul. But an unclean food harms the body, mind and soul. Pig is such an animal that even in countries where pork is a highly-liked food item, its name signifies a dirty person. A pig is a shameless sensualist. How can people, who have a clear picture of a ‘pig sty’ and also use this phrase very often, eat the same pig! FISH: We are not allowed to eat any fish without scales. A fish with scales is only allowed to be taken if it dies after it has been taken out of the water (or sea). If the fish dies whilst still in water, then although the body is Pak, the meat is a. It is not necessary that a person catching a fish should utter the name of Allah (s.w.t.) while catching it. It is, however, necessary that, if he is a non-Muslim, a Muslim should have seen him catching it or he (the Muslim) should have become sure by some means other means that he caught it from the water while it was still alive. A MASAIL OF AYATULLAH SEESTANI: Ayatullah Seestani allows us to eat food prepared by the Ahle Kitab (People of the Book) even if they touch it with their wet hands. Of course this excludes their slaughtering of animals. Ahle kitab include the Christians and the Jews. However, this in not a ‘green light’ for us as such. We must avoid it at all costs if possible as the food has an effect on our souls. Surely, we will not starve if we avoid it. There might be some cases where eating open foods handled by Christians, etc. is a necessity, but this as we know is very very rare. Minute amount of najasat taken over a long period can be fatal and have serious effect on the Iman (faith). Can you think of ways in which your Iman becomes weak by eating these Najis and Haraam items?



Activity- Halaal and Haram food: Azra and Batul went to their friend Dilshad’s party at the Big Burger. There were a lot of people there and everybody had to order whatever they liked. Is the meat Halaal? Wondered Azra but she was not sure it would be polite to ask so she went ahead and ordered a chicken burger and chips and enjoyed it very much. Batul also had a beef burger and chips. After that when they went home and Azra’s younger sister started crying because she wanted a burger too, so Azra and Batul went to Nakumatt and bought her some chicken burgers from the freezer… It said the product was from a company called Iceland. They even bought some Iceland fish fingers for later. A few days later… their Madressah teacher told them that they had to check to see if food was Halaal before eating but the girls were not worried because they had heard that all meat was Halaal in Kenya. Write what you think the girls should have done at Big Burger, and then explain whether the chicken burger and fish fingers were Halaal or not and why you think that. If they had bought biscuits… would they need to look at the ingredients o wouldn’t it matter as there is no meat in it? What about soups? Can we drink any packet soups that we get at the supermarkets? If not, what do we need to ensure before buying soup?



Halaal & Haraam Food – General Rules and Questions & Answers from A Code of Practise for Muslims in the West: Ayatullah Seestani: General Rules: In order for fish to become permissible for a Muslim, it must have the following conditions: (a) The fish must have scales on it. [That is, it should not be a skin fish.] (b) The Muslim should be certain or satisfied that the fish has come out of the water alive or that it died while it was already in the fishing net. It is not necessary for the fisherman to be a Muslim or to utter the name of Allãh for the fish to become halãl. So, if a non-Muslim catches a fish and brings it alive from the water or it dies after getting caught in his fishing net or fishing line, and it has scales on it, it is permissible to eat. A Muslim can ascertain the first condition by examining the fish if it is being displayed or by observing its name [which can tell you whether it is a skin fish or a scale fish] as long as you can trust the authenticity of the label. The second condition is fulfilled in almost all the countries, as they say, because the universal method in fishing ensures that the fish comes out of the water alive or they die after they are caught in the fishing net. Based on this, it is permissible to eat the fish that one gets from a non-Muslim just as one gets from a Muslim, irrespective of whether it is canned or uncanned. It is permissible to eat shrimps, if they are brought out of the water alive. It is forbidden to eat frogs, lobsters, turtles, every amphibious animal, snails, and crayfish. The law concerning eggs of fish follows the fish itself: the eggs of a Halaal fish are permissible to eat and those of a Haraam one are forbidden. It is forbidden to drink wine, beer, and everything that causes intoxication or drunkenness in solid or liquid form. Almighty Allah says in the Qur’an: “O you who believe! Intoxicants and games of chance and (sacrificing to) stones set up and (dividing by) arrows are only an uncleanness, the Shatan’s work; shun it therefore that you may be successful.” (5:90-91) Our noble Prophet Muhammad (s.a.w.) said, “One who drinks intoxicants after Allah has made them Haraam by my statement is not worthy of marriage [to your daughter] if he proposes to her, or of intercession when he asks for a good word, or of any credibility when he speaks, or of being entrusted with anything.



In another Hadith, he says, “Allah has accursed alcohol, its growers, those who squeeze it [from the grapes], its drinkers, its servers, its buyers, its sellers, those who live on its income, its transporter, and the one to whom it is being transported.” It is Haraam to eat at the table on which alcohol or any other intoxicants are being consumed. Based on obligatory precaution, it is Haraam to even sit at such a table. There is certain etiquette to be observed at the dining table. Starting with the name of Allah; eating with the right hand; making small morsels; sitting longer at the table; chewing the food well; thanking Allah after the food; washing the fruits and vegetables before eating; not eating after satisfying the appetite; not over eating; not looking at the faces of others while eating; not taking away the food from others who are sitting at the table; and tasting the salt at the beginning and the end of the dinner.



Questions and Answers

Question 173 : On the package of meat that is produced in Muslim countries by non-Muslim companies, it says, “slaughtered according to Islamic laws”. Are we allowed to eat that meat? Can we eat that meat, if it comes from Muslim companies in non-Muslim countries? And what is the ruling, if the source is non-Muslim company from a non-Muslim country? Answer: The writing [on the package] has no value at all. If the producer is a Muslim or it was produced in a place where Muslims are in the majority and it is not known that the producer is a non-Muslim, then it is permissible to eat it. But if the producer is a non-Muslim or it was produced in a place where Muslims are not in the majority and it is not known that the producer is Muslim, then it is not permissible to eat it. Question 174: We enter some super markets in Europe and find meat in tin containers produced by a European company with the writing on the package that conveys the sense of it being “Halaal” or “slaughtered according to Islamic laws”. Is it permissible to buy and eat such meat? Answer: The writing [on the package] has no value if it does not lead to certainty [that it is actually Halaal]. Question 175 : Meat companies slaughter a large number of chickens at one time [that is, simultaneously]. Now if the person running the slaughtering machine is a Muslim, who says Takbír and says the name of Allah only once at the time of slaughtering all the chicken [simultaneously], is it permissible for us to eat those chickens? If we have doubt about these chickens being Halaal, can we [ignore that doubt and] eat them and consider them pure (Tahir)? Answer: If he repeats the name of Allah as long as the machine is continuing to slaughter, it is sufficient. In the event of doubt about its being Halaal(a doubt which arises concerning the mentioning of the name of Allah), it can be considered pure and be consumed. Question 177: Some of the cheese manufactured in non-Muslim countries contain rennet extracted from the calf or other animals. We do not know whether the rennet was taken from the animal that was slaughtered according to Islamic laws; neither do we know that it has transformed into something else. So is it permissible to eat such cheese? Answer: There is no problem in eating such cheese.



Question 178: Gelatin is used in a number of drinks and food items in the West. We do not know that gelatin has been extracted from a vegetable or an animal source; and that if it is from an animal, is it from its bones or from the tissues around the bones; neither do we know if the animal was one that is Halaal for us or Haraam. Are we allowed to eat such gelatin? Answer: It is permissible to eat if the doubt is whether it has been extracted from an animal or vegetable. But, if it is known that it was derived from an animal, then it is not permissible to eat without ascertaining that the animal was slaughtered according to Shariah. This prohibition applies, as a matter of obligatory precaution, even if it was extracted from animal bones. Of course, if a chemical change occurs in the original ingredients during the process of manufacturing the gelatin, there is no problem at all in eating it. Similarly, even if one has doubt whether the animal was slaughtered Islamically or not, still there is no problem in adding the gelatin [made from that animal] to the food in such a minute amount that it is completely absorbed in it. Question 180: At times we find the name or picture of fish on the cans and come to know that the fish is a scale fish. So, is it permissible for us to rely on the name or the picture in determining the category of fish, knowing well that a wrong statement of this kind would put the manufacturers in great loss or even more serious [situation] than just a loss? Answer: If one is satisfied it is the truth, it is permissible to act upon it. Question 181: Is it permissible to eat lobster, in all its varieties, by following the pattern of shrimp? Answer: It is not permissible to eat lobster. Question 182: Is it permissible to buy a fish from a Muslim who is not a Shi‘a while we have no knowledge whether it is from the category of scale fish or not? Answer: It is permissible to buy it but one cannot eat it unless he makes sure that it is from the category of scale fish. Question 183: Is it permissible to eat Halaal food which has been steam cooked with the steam of meat not slaughtered according to Islamic laws? Answer: It is not permissible since the food, as mentioned in the question, will be considered impure (Najis) because of coming into contact with the wet parts from the steam of the impure meat.



Question 185: A Muslim enters a café and sits down at a table to drink tea, then a stranger comes at the same table to drink wine. Is it obligatory upon the Muslim to stop drinking tea and leave? Answer: Yes, as mentioned earlier, it is obligatory to move away from that table. Question 186: Is it permissible to drink beer that says “alcohol free” on it? Answer: It is not permissible to drink, if “beer” means the drink made from barley that causes mild drunkenness. But if it means a drink made from barley that does not cause mild drunkenness, there is no problem in it.

Question 187: Alcohol is used in the production of many drugs and medications: Is it permissible to take them? Are they considered pure (Tahir)? Answer: They are pure; and since the alcohol used in them is so minute that it dissolves in them, it is therefore permissible to take them also.

Question 188: There is this vinegar that is made from wine, in the sense that it was wine and then, through a manufacturing process, changed into vinegar. Therefore, the label on the bottle reads: “wine vinegar” as opposed to the vinegar made from barley or other items. One of the signs [of differentiating between “wine vinegar” and the wine itself is that] the bottles of this vinegar are displayed in the area of vinegar, and it has never happened that these bottles are placed on the shelves of wines. Moreover, there is no difference between such vinegar and the vinegar made from dates for example. So, can this wine which has turned into vinegar be considered vinegar under the rule of change (istihalah)? Answer: If the name “vinegar” can be applied in the view of common people upon that product, as has been assumed in the question, the same rule governing vinegar would apply to it. [That is, it is pure as well as permissible.]

Question 189: The manufacturers of food and sweets as well as of the food packed in cans are required to mention the ingredients of the items being sold. To prevent the food from going bad, manufacturers add preservatives to them; these preservatives could be from animal source and are listed by alphabetical codes like “E” alongside a number like “E 450” or “E 472,” etc. What is the ruling in the following situations?

a. When one does not know the origin of these preservatives? b. If one sees a list issued by those who have no idea of the rule of

chemical transformation (istihãlah: a purifying agent) that says that the items described by so and so alphabet and/or number are forbidden because they come from animal source?

c. When one does preliminary research and is satisfied that the preservative agent does not retain its original form but transforms in characteristics and changes into another substance?



Answer: a. It is permissible to eat the food containing those preservatives. b. If it is not ascertained that it is from an animal source —even if such a

claim is made— it is permissible to eat it. Similarly, [it is permissible] if it is ascertained that [it is from an animal source] but one is uncertain whether it comes from an impure mayta and that its amount mixed in the food stuff is so minute that it is completely absorbed in it in the view of common people.

c. There is no problem in applying the rule of purity and permissibility whenever the chemical change is proved in the form that it transforms into another substance and in the view of common people nothing of the original substance remains.

Question 191: We are unaware of the ingredients of food sold in shops in Western countries: it might be free from those ingredients that are forbidden to us or it might contain them. Are we allowed to eat such items without looking into their ingredients, or inquiring about them? Or is that not allowed to us? Answer: It is permissible [to eat such food] as long as it is not known that it contains meat, fat, and their derivatives that are forbidden to us. Question 192: Is it permissible to use, in our foods, oils derived from fish that are forbidden to us? What about using such oils for other matters? Answer: It is not permissible to eat such oils but their other usage is permissible. Allah knows the best. Question 193: Is it permissible for a Muslim to attend a gathering where intoxicant drinks are being served? Answer: Eating and drinking in those gatherings is forbidden. However, the prohibition in attending such gatherings is based on compulsory precaution. But there is no problem in attending such gatherings for the purpose of forbidding the evil (nahi ‘anil munkar), if one is capable of doing that. Question 194: Is it permissible to eat lobster, crayfish, and snails? Answer: Is it not permissible to eat from marine animals anything except fish that has scale; shrimp is considered from that category [of permissible sea animals]. But other than fish, like lobster, and similarly the fish that does not have scale is forbidden. Allah knows the best.



Guidelines To Eating At Restaurants

Restaurant Owner 1. If it is owned by a Muslim who apparently is mindful of the religion then no

further investigation is necessary and all food served is Halaal.

2. If it is owned by a Muslim who appears to be unmindful of the religious laws, for instance he serves or allows alcohol on the premises, then he must be questioned about the source of his meat, the handlers of the food and its contents. You can eat there only if you are certain that it is Halaal.

3. According to Agha Seestani, Christians and Jews can be considered to be Pak, and food prepared by them can be eaten by his Muqalideen.

4. If a restaurant is owned by a non Muslim or ownership is unknown, then the meat cannot be eaten, unless one becomes convinced that it is Halaal and has been cooked by a Muslim, Christian or Jew.

With regards to vegetable products, the method of preparation has to be checked. For instance, when buying chips, one has to ask the owner whether the oil used for frying is vegetable oil and whether meat products are fried in the same oil.

Products that are advertised as suitable for vegetarians or fish based products like cod burgers are Halaal, unless one is sure that the contents include animal products or that they have been handled by people other than Ahle Kitaab i.e. Muslims, Christians and Jews.

Eating Manners

There are certain acts that are encouraged when taking a meal 1. Washing of the hands before eating.

2. Washing hands and drying with a dry cloth after eating.

3. To recite the name of Allah (Bismillah) before eating.

4. The host should begin eating first and end last.

5. To eat with the right hand.

6. To take small bits of food and chew thoroughly.

7. To collect and eat the bits of food scattered on the dining cloth.

8. To take salt before and after the meal.

There are certain acts that are discouraged when taking a meal: 1. To eat when not hungry.

2. To over-eat.

3. To gaze at others while eating.

4. To eat food while it is very hot.

5. To blow on food or drink to cool it.

6. To throw a fruit before one has fully eaten it.

7. To scrape off meat from a bone in such a manner that nothing remains on it.

8. To peel those fruits which are normally eaten with their skins.



LESSON 18a: IMPORTANCE OF HIJAB The importance of Hijab will be briefly discussed in the light of the verses of the Holy Qur'an on the subject. Allah says: "Say unto the believer men to cast down their gaze and guard their private

parts; that is purer for them. Verily Allah is Well-Aware of what you do. And say unto the believing women that they cast down their gaze and guard their private parts; and not to display their adornment (Zeenat)

except what becomes apparent of it; and to draw their headcovers (Khumur) over their neck slits (Juyoob); and not to display their "Zeenat"

except to their husbands… “ (An Noor, 24:31,32 part)

The verse first informs men of their duty in Hijab and then the women. Some important words in the second verse are:

Zeenat: This is something we use to beautify ourselves like clothes, ornaments, jewellery, etc.

Khumur: These are head covers or scarves.

Juyoob: The neck slit was usually low in Arab dress and the women did not cover their necks. So in this verse they were ordered to cover their exposed necks with the head covers.

In another verse Allah says:

“O Prophet! Say unto your wives and your daughters and the women of the believers that they let down upon themselves a robe (Jilbab); so that they may be distinguished, so that they will not be troubled; Allah is Oft-

Forgiving, the Most Merciful.” (Al Ahzab, 33:59) Here the word Jilbab refers to a covering that is bigger than a head cover and shorter than a shawl and is designed to cover the head and shoulders. According to the command of Allah, the coverings for women that form their Hijab is Wajib, and disobedience of this command earns Allah's anger. The entire body of the woman except hands and face should be covered. The overall appearance of the dress is that it must be loose so it does not reveal the form of the woman, and it should not be attractive in a way that it draws the eyes of the people to the wearer. [Discuss with your teacher the difficulties in wearing the Hijab in our society in England and see if others have had similar problems and share ideas on how to overcome them]



LESSON 18b: KEEPING A BEARD WHAT IS THE BEARD? It literally refers to the hair which grows on the face naturally (i.e. the sides of the face and the chin). Allamah Majlisi quotes in a narration, in Vol. 16 of his book Bihar Al-Anwar in which our Holy Prophet (S) states: “When Allah, accepted the repentance of Prophet Adam (A), Angel Jibrail came to Prophet Adam (A) and said, “May Allah grant you a (long) life and bestow beauty upon you” Prophet Adam (A) then said, “I understand what you mean by long life, however, I do not understand what you mean by beauty” He went into prostration and when he raised his head from it, he made a supplication and said, “O, Allah, Increase in me the beauty [that you have promised me]”, Soon after he had made this supplication a beautiful beard appeared on his radiant face. When Gabriel saw what had happened, he touched the beard of Prophet Adam (A) and said, “This is in response to the supplication you made to your Lord, and it has been granted to you and your male offspring till the day of reckoning”. It is evident from this narration that the beauty which Allah, bestowed upon Prophet Adam (A) in the form of a beard would remain for him and his male offspring till the day of reckoning. The shaving of the beard in general is considered to be from amongst those actions which the Allah has indeed considered unlawful. When Allah, first created the human being, He granted him and his male offspring the beard as a result of his supplication to Him.

The reason for this was that through the appearance of a beard on the face, there would be a clear distinction between the male and the female offspring of Prophet Adam (A) till the day of reckoning.

“From amongst the laws of the Lord of the Universe was that He granted the male gender from amongst the humans a beard so that

there may be a difference (in appearance) between them”.

Imam Ja’far As Sadiq (A)



Among the questions answered by Ayatullah Seestani regarding the beard in his CODE OF PRACTICE FOR MUSLIMS IN THE WEST IS AS FOLLOWS:

Question 520: At times the big companies in Europe discriminate —

among those who come to them seeking jobs— between

those who shave their beards and those who don’t shave

them. If this is true, then is it permissible to be clean

shaven in order to get the job?

Answer 520: Shaving the beard —whose prohibition is based on

obligatory precaution— would not become permissible just

by the desire to get a job with these companies. [The rest of the lesson to be utilised for discussion with the youth as to the pressures that cause them to disobey the command of keeping the beard] The students can also discuss further from the questions on Ayatullah Sistani’s website - from the Q&A section at www.sistani.org



SOME IMPORTANT POINTS:

SHAFA'AT: On the day of Judgement the Prophets (A) and Imams (A) will be given the right to intercede on behalf of the sinful believers.

They will ask Allah to forgive the person they are interceding for, and lead the person to Paradise. Shafa'at or the power of intercession is a special privilege given by Allah, and He says in the Qur'an:

“Who is there that can intercede in His presence except by His permission”?

(2:255) Believers with whom Allah is pleased will also be given the power to intercede for other sinful believers. This will save many people from hell. HONORING OF THE HOLY PROPHET (S) AND THE AHLUL BAYT; The Holy Prophet (S) will receive special honor in front of billions of human beings on the day of Judgement. This will be to show the people his elevated position with Allah as the most beloved of His creatures. It has been narrated that a special pulpit of precious jewels and stones will be made for the Prophet (S). This is known as Wasilah. He will proceed towards the pulpit wearing a robe of light and a crown of jewels. Imam Ali (A) will be behind him carrying the Liwa-ul-Hamd, a standard in which the Kalima will be written. Once the Prophet will be seated, it will be announced that this is the beloved of Allah. The Prophet will also be given the Hawdh of Kauthar. This literally means a well, and is referred to in Sura al-Kauthar when Allah says;

“Surely We have given you the Kauthar”. (108:1).

It is our belief that on the Day of Judgement Imam Ali (A) will be kept in charge of Kauthar, and that he will let the believers drink from it. Since it will be very hot on the day of Judgement, people will be very thirsty. Only the fortunate ones, however, will be able to get a refreshing drink from Kauthar.






LESSON 24-25: CONTEMPORARY ISSUES: Question: What is your opinion on Muslims eating in non-Muslim or even Muslim owned and operated restaurants which serve Halal food however also serve alcoholic drinks? If the alcohol is not being consumed at our table, does this change the ruling? Answer: If alcohol is not consumed at your table, there would be no objection and you can eat Halal food in that restaurant. Yes, if going to such a restaurant is considered bad for the reputation of a Muslim, it is not permissible to eat in there Question: What is your opinion about the beer (Maa al-Sha'eir) which is sold on the market normally with a label that reads "alcohol free". Answer: The drink that is made from barley and called "Fuqa' in Arabic is definitely forbidden and ritually impure as an obligatory precaution. This drink is not intoxicant normally but it makes one feel tipsy; that is a state of slight drunkenness caused apparently by low percentage of alcohol in the liquid. Therefore, if a drink is produced alcohol free in the first place and it is not called "Fuqa" (beer), there is no problem, or else, it is forbidden even if alcohol is separated from it. God knows best! Question: The people residing in Europe are of different faiths, nationalities and religions; and when we buy moist or wet food items, the shopkeeper may touch it with his hands. Since we do not know his religion, can we consider that food as pure? Answer: As long as it is not known that the hands of the shopkeeper were Najis, the food is to be considered Tahir Question: What about the leather products made in a European country, if we are unaware of the source of that leather? It is said that some European countries import cheap leather from Muslim countries and then use it for manufacturing various products. Can we consider such leather pure? Are we allowed to say Salaat in them? Can such a weak probability [about it originating from a Muslim country] be given any credence? Answer: If the probability of the leather originating from a zabiha (an animal slaughtered Islamically) source is so weak that people would not normally give any credence (for example, the probability of 2%), it is to be considered impure and this cannot be used in Salaat. But if the probability is not so weak, it can be considered pure and using it in Salaat would be permissible Question: Is it permissible for a woman to go out of her house for some errands perfumed, with the fragrance of her perfume reaching non-mahram men? Answer: She ought not do that. It is not permissible if it tempts a non-mahram man or normally causes him excitement 11 Girls only



Question: What is the ruling on playing chess by using the customary pieces? Is the ruling any different in the case where the game is played by computer which employs symbols and shapes instead of the customary pieces? Answer: Playing it (chess) is absolutely forbidden even without placing a bet. And there is no difference in this, whether it is (played) with customary pieces or by computer Question: What is the limit separating lawful from unlawful music? If the criterion is its being labelled entertainment or amusement then this is not clear according to convention because there are differences of opinion on that. Answer: The separating limit is its being of suitable quality for the gatherings of amusement and of immorality Question: What is the ruling on so-called music in present customary usage? Answer: It is of two kinds. One of them suits the places of amusement and entertainment and thus listening to it is prohibited. The other one is other than this and therefore is not prohibited Question: Some types of music are broadcast before the recitation of the noble Quran or the Adhan, before the religious program begins or during. Is it permissible to listen to it? Also Musical interludes and music that precedes announcement of the news? Answer: The great majority of them are of the second type and thus are lawful Question: Is it permissible to listen to religious songs? Follow up: You mean religious phrases that are composed with musical tunes that are common amongst the people of amusement and entertainment? Response: Yes. Answer: It is prohibited to listen to them. The same ruling applies to all phrases that are not for pleasure and amusement ó such as supplication or dhikr ó but composed with these musical tunes Question: Classical music is believed to soothe excited nerves, and is also prescribed at times for treatment of some psychological ailments. Is it permissible for me to listen to it? Answer: Yes, it is permissible to listen to music which is not suited for the gatherings of amusement and entertainment Question: Music with pictures that is associated with television films, popular serial programs, the aim of which is to raise the degree of excitement of the viewers in accordance with the atmosphere of the film. For example, if the exhibited scene is frightening, then this music helps in prompting fear and its effect on the viewers. Answer: The great majority of them are of the lawful type



Question: The buying and selling of flutes, musical recordings and the like, from among the instruments of pleasure and amusement, is prohibited. However, there are instruments made for children's amusement. Is it permissible to buy and sell them? Answer: It is permissible as long as they are not classified among the instruments of forbidden pleasure and amusement Question: Are shaking of hands with girls allowed? Answer: A Muslim man is not allowed to shake hands with a woman without a barrier, such as gloves, unless refraining from shaking hands will put him in a considerable harm or unbearable difficulty. In the latter case, he is allowed to shake hands to the extent of necessity only Question: Is it Haraam for me to go to a gym (a training centre for body builders) where women and men both can sign up for training there? It is nearly impossible to find a gym that is only restricted for men. How should I act? Answer: It is not allowed Question: What is the Islamic opinion to swimming in unisex environments such as the beach, swimming pools, and other areas? Answer: It is not permissible Question: Is a Muslim permitted to go to mixed swimming pools [men and women] without a suspicious motive, especially when they (women) remove the dress of modesty from themselves and would not desist if asked to do so? Answer: Although looking without a suspicious motive and lust at those who are scantily dressed and would not desist if asked to do so is permissible, presence in these places of moral depravity is absolutely not permissible based on precaution Question: If wine is served at a table, it is Haraam for a Muslim to sit at that table. What is meant by “table”? Does this apply to the entire group [that has gone to the restaurant and some are being served alcohol] even if the tables are more than one? Or does it only apply to one table [and not the group], in the sense that if there are two separate tables, it would be permissible to sit [at the table on which alcohol is not being served, even if they are part of the same company]? Answer: The criterion is one table. However, one should know that the prohibition of sitting at a table on which wine or intoxicant drinks are being served is based on precaution; of course, eating and drinking at that table is Haraam based on obligatory precaution Question: Is it permissible to eat from non Ahlul Kitab people? Answer: A Muslim is allowed to eat the food prepared by a non-Muslim who is not from Ahlul Kitab [for example, a Hindu or a Buddhist], provided that he does not know or is not sure that the non-Muslim touched the food with wetness; and provided that he does not know or is not sure that the food consists of what is forbidden to him like intoxicating drinks. As for meat, fat and their extracts, there are specific rules that will come later on



Question: We are unaware of the ingredients of food sold in shops in Western countries: it might be free from those ingredients that are forbidden to us or it might contain them. Are we allowed to eat such items without looking into their ingredients, or inquiring about them? Or is that not allowed to us? Answer: It is permissible [to eat such food] as long as it is not known that it contains meat, fat, and their derivatives that are forbidden to us Question: What is the general rule about foods made by Ahl-e Kitab (People of the Books)? Answer: Since the followers of the past revealed religions (that is, the Jews, the Christians and the Zoroastrians) are ritually pure, many of the problems concerning the status and permissibility of the food are resolved when we live in their midst. It becomes permissible for us as Muslims to eat from their food no matter whether they touched it with their wet hands or not as long as we do not know or are not sure that it consists of what is forbidden to us, like intoxicating drinks. As for meat, fat and their extracts, they are Haraam and cannot be used unless one is sure that they are Halaal Question: Can we eat food cooked by a non Muslim when we do not know whether or not it is clean? Answer: A Muslim is allowed to eat any food made by a person whose faith and religion is not known to him, no matter whether that person touched it with wetness or did not touch it, provided that he does not know or is not sure that the food consists of what is forbidden to him Question: On the package of meat that is produced in Muslim countries by non-Muslim companies, it says, “slaughtered according to Islamic laws”. Are we allowed to eat that meat? Can we eat that meat, if it comes from Muslim companies in non-Muslim countries? And what is the ruling, if the source is non-Muslim company from a non-Muslim country? Answer: The writing [on the package] has no value at all. If the producer is a Muslim or it was produced in a place where Muslims are in the majority and it is not known that the producer is a non-Muslim, then it is permissible to eat it. But if the producer is a non-Muslim or it was produced in a place where Muslims are not in the majority and it is not known that the producer is Muslim, then it is not permissible to eat it Question: Some of the cheese manufactured in non-Muslim countries contain rennet extracted from the calf or other animals. We do not know whether the rennet was taken from the animal that was slaughtered according to Islamic laws; neither do we know that it has transformed into something else. So is it permissible to eat such cheese? Answer: There is no problem in eating such cheese



Question: Gelatin is used in a number of drinks and food items in the West. We do not know that gelatin has been extracted from a vegetable or an animal source; and that if it is from an animal, is it from its bones or from the tissues around the bones; neither do we know if the animal was one that is halãl for us or harãm. Are we allowed to eat such gelatin? Answer: It is permissible to eat if the doubt is whether it has been extracted from an animal or vegetable. But, if it is known that it was derived from an animal, then it is not permissible to eat without ascertaining that the animal was slaughtered according to sharí‘a. This prohibition applies, as a matter of obligatory precaution, even if it was extracted from animal bones. Of course, if a chemical change occurs in the original ingredients during the process of manufacturing the gelatin, there is no problem at all in eating it. Similarly, even if one has doubt whether the animal was slaughtered Islamically or not, still there is no problem in adding the gelatin [made from that animal] to the food in such a minute amount that it is completely absorbed in it...see further http://www.islam-laws.com/gelatinandIstehlak.htm Question: We are unaware of the ingredients of food sold in shops in Western countries: it might be free from those ingredients that are forbidden to us or it might contain them. Are we allowed to eat such items without looking into their ingredients, or inquiring about them? Or is that not allowed to us? Answer: It is permissible [to eat such food] as long as it is not known that it contains meat, fat, and their derivatives that are forbidden to us Question: At times we find the name or picture of fish on the cans and come to know that the fish is a scale fish. So, is it permissible for us to rely on the name or the picture in determining the category of fish, knowing well that a wrong statement of this kind would put the manufacturers in great loss or even more serious [situation] than just a loss? Answer: If one is satisfied it is the truth, it is permissible to act upon it. Question: Is it permissible to eat lobster, in all its varieties, by following the pattern of shrimp? Answer: It is not permissible to eat lobster. Question: Alcohol is used in the production of many drugs and medications: Is it permissible to take them? Are they considered pure (Tahir)? Answer: They are pure; and since the alcohol used in them is so minute that it dissolves in them, it is therefore permissible to take them also. Question: Is it permissible for a Muslim to work in a grocery store that sells alcoholic beverages in one of its corners if his job is only that of a cashier? Answer: It is permissible to accept the value of (commodities) other than alcoholic beverages, and likewise the value of alcoholic beverages, if both the buyer and seller are non-Muslims.



Question: Is it permissible for a Muslim to be present in gatherings where alcoholic beverages are served? Answer: Eating and drinking in these gatherings is prohibited. As for mere presence, its prohibition is based on obligatory precaution. There is no objection to it if the aim is to prevent others from reprehensible actions, if one is able to do so Question: In European schools, there are teachers who do not believe in any religion and reject the idea of God in front of their pupils. Is it permissible for Muslim pupils to remain in such schools, knowing that they can be greatly influenced by their teachers? Answer: It is not permissible; and the guardian of the child is fully responsible for that. Question: A person buys a garment for an occasion. After wearing it, he puts it away and a year passes without it being worn a second time. Is Khums obligatory on it? Likewise, (is Khums obligatory) with respect to jewellery temporarily used and then set aside for more than a year without being used? Answer: If the garment is of the type customarily prepared for similar occasions in the years that follow, then Khums is not obligatory. Otherwise, based on obligatory precaution, Khums applies to it. The same situation applies to jewellery. God knows best. Question: If one year elapses on bank shares, is it obligatory to pay Khums on them? If it is obligatory, then is it based on the actual value or purchase price? Answer: It is obligatory to pay Khums on the actual value. Question: Is it permissible to use the sihm-e Imãm (A) without seeking the permission of the marja‘ if a person can ascertain the need of any kind for its use with which the Imam (A) would be pleased? Answer: It is not permissible; and one cannot attain the approval of the Imam (A) by using his portion of the Khums without seeking the permission of the most learned marja‘ - in that it is possible that the marja‘’s permission is part of the approval of the Imam (A). Question: Is it permissible to use the sihm-e Imam (A) in charitable projects while there are tens of thousands of believers who are in need of bread, cloths, etc.? Answer: In using the sihm-e Imam (A), it is important to consider the principle of priorities. It is a matter of obligatory precaution, the determination of “most important vis-à-vis the more important” should be left to the discretion of the most learned jurist who is well informed about the general situation. Question: Is it permissible to cheat [in the exams] at public schools in Europe? Is it permissible to cheat [in the exams] at the private Islamic and non-Islamic schools? Answer: Cheating is not allowed in any of these [schools].



Question: A person knows for sure that one day he will see a Haraam scene on television or video. Is it then permissible to buy it? Answer: The reason compels him not to buy. Question: Is it permissible to give charity to the poor among non-Muslims? Would a person get reward [thawãb from Allãh] for this charity? Answer: There is no problem in extending charity to [a non-Muslim] who does not show hatred against Islam and Muslims; and one who gives such a charity will be rewarded for this deed. Question: Is it permissible for male and female pupils /students in elementary and secondary schools to mix when one knows that this mixing will surely lead one day to a forbidden act by the male or the female student, even if that is just [as minor an act as] a forbidden glance? Answer: It is not permissible under the circumstances described [in the question]. Question: Is it permissible for those who reside in the West to send their muhajjaba daughters to co-ed schools (irrespective of whether or not education is compulsory) while there exist non co-ed schools which obviously are expensive, located faraway or of a low academic standard? Answer: It is not permissible, [even] if it [just] corrupts their character, let alone if it harms their beliefs and commitment to the faith which is what normally happens! Question: Is it permissible for a Muslim youth to accompany the girls who study with him in foreign universities for walking together, in vacation tours, etc.? Answer: It is not permissible, except with surety that he will not commit a forbidden act. Question: A father asks the friend of his son to monitor his behaviour in order to know his son’s character. Is the friend allowed to disclose any information regarding the character of the son to the father that might include things that the son does not want to be known to anyone? Answer: It is not allowed, except when he is involved in an evil act from which he must be stopped and that stopping him is not possible through anything other than disclosure of his behaviour (which would embarrass and hurt him). Question: In British government schools and also in other Western countries the students, male as well as females, are taught sex education which includes detailed description of sexual organs with or without model. Is it permissible for a young student to attend classes like this? Is it necessary for the parents to prevent the young child from attending such classes when the child expresses interest in by claiming that it will be useful for him in the future? Answer: If attending such classes does not entail other harãm deeds like looking lustfully and, as a result of studying that unit, would result him from deviant behaviour, then there is no problem in it.



Question: Giving a film, to a non-mahram man for developing and printing, that contains pictures of women who observe hijab but are unveiled (in the photos). Answer: This is permissible if the one who will develop and print the pictures does not know the women pictured in the film, and such pictures are not suggestive or will not cause any attraction. Question: Is she allowed to have a picture of herself taken without the hijab to place on a passport, for example? Answer: If she is forced to place the uncovered picture on her passport or other official documents, then it is permissible. But, the one who takes her picture must be her husband or her mahram. However, should the need arise, it is permissible for her to have the picture taken by a non-mahram photographer. Question: A vast majority of Muslim women who observe hijãb are used to keeping their chins and a small part of the under chin exposed but they cover the neck. Is this permissible for them? And how big an area of the face women can expose? And are the ears included in that? Answer: The ears are not part of the face, therefore it is obligatory to cover them. As for the part of the chin and the under chin that are seen when putting on the common head scarf, it is to be considered as part of the face. Question: Is it permissible for a woman who does not observe hijãb to get rid of her facial hair, to straighten her eyebrows, and to wear natural and light make up? Answer: Getting rid of facial hair and straightening the eyebrows do not prevent her from keeping her face open [while putting on the hijãb], provided she is confident of not getting sucked into something harãm and that exposing her face is not done with the intention of inviting harãm looks. Question: There are some stockings whose colour matches that used to embellish the legs. Is it permissible for a young woman to wear it? Answer: She is allowed to wear it, but if it is considered a beauty item, it is necessary to conceal it from non-mahram men. Question: Is it permissible to wear stockings that conceal what is underneath it? Answer: In principle, there is no problem in it. Question: A Muslim woman wears high heel shoes that hit the ground in such a way that it draws attention. Is she allowed to wear it? Answer: It is not permissible, if it is intended to draw the attention of non-mahram men to herself, or if it generally causes temptation [for committing sin].



Question: Is it permissible for a woman to wear rings, bangles, or necklace for the sake of beautification? Answer: It is permissible and it should be concealed from non-mahram men except for the rings and bangles, provided that there is no danger of committing that which is harãm, or that exposing them should not be with the intention of drawing forbidden attention. Question: In the West it is possible to wear coloured contact lenses. Is it permissible for a Muslim woman to wear them for the sake of beautification and then appear in front of non-mahram men? Answer: If that is considered as an item of cosmetics, it is not allowed. Question: Is a woman allowed to wear trousers and take to the streets and markets? Answer: It is not allowed, if it reveals the contours of her body or would normally arouse temptation. Question: It is normal these days for a woman to put on mascara and make-up, wear rings, necklaces and bracelets for beauty and then go out in front of people in the markets and streets. Answer: This is not permissible for her except for mascara and rings provided that she is safe from falling into forbidden activities and does not intend by it to excite non-mahram men


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Chapter 21: Hajj (Part 1) Hajj is one of the obligatory acts in Islam, which must be performed by each and every Muslim who is able to at least once in his or her lifetime if certain conditions are fulfilled. The books of ahadith are replete with wisdom from the Prophet of Islam and his twelve Successors (peace be upon all of them) concerning Hajj and the philosophical and mystical aspects behind the various acts performed. Hajj can be separated into a few stages. In the first stage, above all other things, that which is the most important is repentance (tawbah) and to be vigilant. The meaning of repentance is to shun all devils and all forms of despotism, and turn back towards Allah. It means to disregard one's wishes, low desires and the lower soul (al-Nafs al-Ammarah) and proceed towards spirituality and the (higher) qualities (of a human being). In the second stage, the first action consists of wearing the Ihram at the Meeqat (the station where the Ihram must be worn). The Ihram of the Hajj is similar to the Takbiratul Ihram for Salaat, such that when a person says the Takbiratul Ihram to start the Salaat, one must leave behind all other things and focus one's entire attention on Allah. From the beginning of the Salaat until its completion, nothing else must distract the person. Such is the Ihram for Hajj - meaning that once it is worn, the person must leave aside all things related to the world. In its place, one must turn towards Allah and (that which is) His pleasure. At the time of donning the Ihram, one must fulfill the commandments of Allah. The third stage is going from Mecca and Medina back to one's hometown. The responsibilities at this stage are much more difficult than they were at the first and second level, since it is at this level that one's responsibilities become just like those of the Prophet of Allah:

"Those who convey the messages of Allah. "

In the first and second stage, one was busy with self-building, but at this stage, one must work on building others. Although the act of enlightening others is dependant upon self-building, however, this task is so difficult that the Noble Prophet Muhammad (as) has said: "Surah Hud made my beard white from the point where it was revealed, `Continue then in the right way as you are commanded, as also he who has turned (to Allah) with you (O' Muhammad)'."


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After returning from Mecca and Medina, the Hajji must convey that which he has brought with him (his self-building) to others through his actions. His speech, actions, manner and disposition must be an example for others, and this is truly the best gift that one can bring back for the rest of the people. (Source: al-islam.org, Secrets of the Hajj by Ayatullah al Hajj ash Shaykh Husain Mazaheri and Risalah Al-Amaliyah of Ayatollah Sayyid Ali Seestani)

21.1 Obligation to perform Hajj

It is clear from the Holy Qur'an and the traditions that performance of Hajj (Pilgrimage) is obligatory on every person who has attained puberty and has the means mentioned below.

Hajj is one of the basic principles of Islam; its performance is one of its essentials, and its non-performance is a grave sin. Denial of the obligatory nature of Hajj is blasphemy (kufr). Allah states in the Holy Qur'an,

".. and pilgrimage to the House is incumbent upon men for the sake of Allah, (upon) every one who is able to undertake the journey to it; and whoever disbelieves, surely Allah is Self-sufficient, above any need of the worlds". (3/97).

In religion the performance of pilgrimage is obligatory on a person once only; it is known as ‘Hajjatul Islam’.

Performance of pilgrimage becomes obligatory immediately in the year in when its conditions are realized. If one fails to perform it, deliberately or for an excuse, it must be fulfilled in the ensuing year, and so on.

21.2 Conditions that make Hajjatul Islam obligatory

21.2.1 Adulthood

Pilgrimage is not obligatory on any person who has not attained adulthood, even if they were approaching it. A pilgrimage, performed by a child will, most evidently, not be counted as Hajjatul Islam, even if it was performed properly.

21.2.2 Reason

There is no obligation on an insane person to perform pilgrimage, even if their insanity is periodic.


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21.2.3 Freedom

21.2.4 Financial Ability

There are few rules that need considering under the last two headings.

21.3 Other Necessities for Hajj

21.3.1 Time

There must be enough time for making the journey to Mecca and staying throughout the obligatory periods. In other words, it is not obligatory to perform pilgrimage, even if you can afford it, if you do not have ample time for the journey, stay, and performing the obligatory rituals.

21.3.2 Physical Health and Strength

If a person is unable to travel to the holy places due to ill health, old age, or they are unable to stay there for the required periods because of extreme heat, it is not obligatory on them to set out for pilgrimage personally.

21.3.3 No Obstruction

The route must be open and safe, i.e. there must be no danger to the pilgrim's life, his property or honor. Otherwise, pilgrimage is not obligatory.

21.3.4 Expenses for the Journey

There must be sufficient funds to meet the expenses, arising from the journey, such as those for eating, drinking and other necessities. The provision must be adequate for the return journey including transportation.

21.3.5 Availability of Means on Return

The person must be in a position to maintain themselves and their family on returning home. It is necessary that, on their return, they should be solvent enough as to insulate themselves and their family against poverty.


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21.4 A Short History of the Kaaba

Nabi Ibrahim (AS) built this House for devout worship to one God. But within his lifetime people disobeyed his orders and began to put idols inside the Kaaba. He told the people that this was a symbolic house of God. God does not live there for He is everywhere. People did not understand this logic and no sooner had Nabi Ibrahim (AS) died the people, out of reverence, filled the place with idols again.

They visited to this place annually and worshipped their personal gods, It was over Four Thousand years later that the last of the line of prophet (SA), Nabi Muhammad (SAW) entered Mecca triumphantly, went inside the Kaaba and, with the help of his cousin and son in law Imam Ali Ibne Abi Talib (AS) destroyed all the idols of Kaaba with their own hands. At one stage of this destruction of idols, the tallest of the idol Hubbol was brought down after Ali had to stand on the shoulders of the Prophet to carry out God’s orders. The Prophet of Islam was reciting the Verse from the Qur’an “Truth hath come and falsehood hath vanished.”

21.5 A Short History of the Sa’ee between Safa and Marwa

Nabi Ibrahim (AS), Hajirah and Nabi Ismail (AS) moved to a valley in Arabia (Hijaz). They settled in a place with hills and mountains on all sides to protect them. After a while Ibrahim said that he should go back to see Sarah and to get more food and water. Before he left he prayed to Allah to look after his wife and son because they did not have much food and water left. The food and water soon began to run low. Hajirah was very worried and prayed to Allah. Hajirah went to the top of the mountain, Mount Safa, to look for Nabi Ibrahim (AS). Now their water was all gone and they were desperate. She went to the other side of the valley and climbed to the top of Mount Marwa. She looked towards the North, East; West and South for help but found none. Hajirah kept running backwards and forwards between Mount Safa and Mount Marwa. She did this seven times. Suddenly she saw Isma’il kick the ground with his heel. A spring of water gushed out - beautiful, pure water, they were saved. Even today this water, called Zamzam, still flows in the Valley of Hijaz.


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21.6 Worksheet: Hajj (part1)

1. Ali is a wealthy man with ample time. Is it obligatory for him to perform Hajj?

2. Ahmad is a wealthy teenage with responsibilities like children, or a job. He however,

has a lot of money. During his long school vacation which coincides with the month of Dhulhijjah, he decides to perform Hajj (Hajjat Al-Islam). Is it obligatory for him to perform Hajj?

3. If he performed Hajj successfully and properly, would it be accepted as Hajjat Al-Islam? Please state your reason.

4. Ali has $2000 in his bank account. To perform Hajj, he needs to pay $3000 for the

whole trip. He decides to use borrowed money to perform Hajj. Is that acceptable? Please state your reason.


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Chapter 22: Hajj Part 2: Hajj-e-Tamattu

We have studied the first part of Hajj Umrah –e-Tamattu in previous grades. Umrah-e-Tamattu includes doing the niyyat, wearing ihram and reciting Talbiyyah. It also includes the tawaaf of the Kaaba, the salaat of Tawaaf, the Sa’ee, and the Taqseer. The following are the Wajibats that have to be observed in Hajj-e-Tamattu:

You have to do Niyyat, wear Ihram and recite Talbiyyah. Ihram will be worn in Mecca itself.

Wuqoof-e-Arafat: One must arrive at Arafat before Dhuhr or at the time of Dhuhr on

the 9th of Dhulhijjah. It is Wajib to stay on the plain of Arafat up to the time of Maghrib.

Wuqoof-e-Masharul Haraam (Muzdalifah): Just after Maghrib, you depart from Arafat to go to Muzdalifah. It is Wajib to stay there from Dawn to Sunrise. Here one should collect seventy pebbles that will be used for throwing at the Jamarah (Stones representing Shaytan) at Mina, the following day.

Stay at Mina: On 10th Dhulhijjah, after reaching Mina you perform you first Wajib act of

the day, which is to go to the Jamarah of Aqba and strike it seven times with pebbles you collected at Muzdalifah.

Qurbani (Sacrifice): After striking the Jamarah is Qurbani. The animal for sacrifice may

be a camel, cow, goat or sheep. Taqseer or Halaq: The next Wajib act is trimming of the hair or nails or shaving the

head. Tawaaf of Hajj

Salaat of Tawaaf

Sa’ee

Tawaafun Nisa

Salaat of Tawaafun Nisa


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Mina, 11th & 12th night: It is Wajib to spend the nights of 11th and 12th of Dhulhijjah at Mina.

Striking Jamarah: On the 11th and 12th day, you must hit all three Jamarah each with

seven pebbles.

22.1 Similarities & Differences between the a’maals of Umra-e-

Tamattu and Hajj-e-Tamattu

Similarities & Differences between the a’maals of

UMRA-E-TAMATTU & HAJ-E-TAMATTU

UMRA-E-TAMATTU HAJJ-E-TAMATTU:

Ihram Ihram Tawaaf Arafat Salaat-e-Tawaaf Muzdalifah Sa’ee Mina Taqseer Qurbani Rami of Jamarah Taqseer Tawaaf Salaat-e-Tawaaf Sa’ee

Tawaafun-Nisa Salaat of Tawaafun Nisa

22.2 Tawaaf

The starting point and the ending point for each circuit during Tawaaf is the Black Stone fixed to the wall of Kaaba. This is known as Al-Hajr-al-Aswad. When you have made your Niyyat, stand just parallel to the Al-Hajr-al-Aswad and start the Tawaaf. Each round is completed when you return to the starting point. 2.

At all the time during Tawaaf, Kaaba must remain to your left. So if for any reason your left shoulder turns away from Kaaba, that particular sector of movement will not be included in Tawaaf. You will have to return to the place where you were distracted and continue from there.

Now, since Kaaba is in a cubical shape, it has four corners. As you reach the corners, you will make a gradual turn exercising care, as much as possible, that your shoulder remains parallel to Kaaba.


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There is a small wall in arc shape adjoining Kaaba on one side. This is Hijre Isma’il (The graves of Hazrat Isma’il, his mother Hazrat Hajirah and other Prophets). While making Tawaaf, this arc must be included in the round. So do not pass between Kaaba and Hijre Isma’il during Tawaaf.

Tawaaf must be carried out between Kaaba and Maqam e Ibrahim and not beyond. The number of circuits or rounds in each Tawaaf is seven. Each round begins from Al-

Hajr-al-Aswad and ends there. A Tawaaf of less or more than seven rounds is Baatil.

22.3 Salaat of Tawaaf

Two raka’at of Salaat is wajib immediately after completion of Tawaaf. The Salaat is said behind Maqam e Ibrahim, or at a place nearest to it.

22.4 Sa’ee

Sa’ee is wajib and must be performed after Salaat of Tawaaf. Sa’ee means to walk between the two rocks of Safar and Marwah. Each trip begins with Safa As you walk from Safa ending at Marwah, this is counted as your first trip. Your return from Marwah to Safa will be your second trip. You will end your 7th trip at Marwah. In between Safa and Marwah, there are two pillars that are meant for Harwala. When

one reaches these, one has to trot (walk faster). This is Mustahab for men only.

22.5 Taqseer

It means cutting off some hair or nails. It is better to do it immediately, or at Marwah. After taqseer, you can change into your normal clothes.


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22.6 Worksheet: Hajj Part 2: Hajj-e-Tammattu

1. The following a’maals are done during Hajj-e-Tamattu. Write 1, 2 or 3 in the hearts.

Arrive at Arafat before Dhuhr or at the time of Dhuhr

Recite Talbiyyah.

Wear Ihram

Go to Muzdalifah. One should collect seventy pebbles.

After reaching Mina you strike Jamarah of Aqba seven times with pebbles

9th of Dhulhijjah: It is Wajib to stay on the plain of Arafat up to the time of Maghrib.

Sa’ee

Salaat of Tawaaf

Tawaafun Nisa

Qurbani (Sacrifice)

Tawaaf of Hajj

Taqseer or Halaq: trimming of the hair or nails or shaving the head.


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2. You must arrive on the plain of Arafat on the 9th of Dhulhijjah by not later than

_____________ time.

3. It is Wajib to be present in Arafat on the 9th Dhulhijjah from Dhuhr to ______________.

4. Upon your arrival in Mina on the 10th Dhulhijjah, you proceed to perform the first Wajib act of the day. This is to go to jamarah of __________________ and strike it seven times.

5. It is Wajib to spend the two nights, _____of Dhulhijjah and _____ of Dhulhijjah at Mina.


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Chapter 23: Pilgrims from Islamic Countries

Egypt Continent: Africa Neighbors: Libya, Sudan, and Palestine Population: Over 47 million Muslim percentage of population: 94 Capital: Cairo Official Language: Arabic Currency: Egyptian Pound Climate: Mostly hot.

Malaysia Continent: Asia Neighbors: Brunei, Indonesia, and Thailand. Population: Over 15.5 million Muslim percentage of population: 41% Capital: Kuala Lumpur Official Language: Malay Currency: Malaysian dollar Climate: Warm and humid.

Jordan Continent: Asia Neighbors: Syria, Iraq, and Saudi Arabia. Population: Almost 4 million Muslim percentage of population: 91% Capital: Amman Official Language: Arabic Currency: Jordanian Dinar Climate: Mainly hot.

Can you look for some other Islamic countries in the maps above? Where do you think these countries are? Sudan, Morocco, Indonesia, Iraq, Syria, Iran and Saudi Arabia.


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23.1 Worksheet: Pilgrims from Islamic Countries

Pilgrims from all over the world gather in Mecca for Hajj. Let us interview three different pilgrims about their country. Fill in the blanks in the conversation by looking at the boxes on the next page.

1. Brother Akram comes from Egypt. Q Assalamu alaykum Br. Akram. You come from Egypt. How many Muslims are there in Egypt? A Alaikumus Salaam. The population of Egypt is more than _________________ and ___________ % of the people of Egypt are Muslims. Q What is the official language of Egypt? A The official language is _____________________ Q What is the currency of Egypt? A The currency of Egypt is the _________________________

2. Sister Shahidah comes from Malaysia. Q Assalamu alaykum Sr. Shahidah. You come from Malaysia. In which continent is Malaysia? A Alaikumus Salaam. Malaysia is in ________________________ Q How many Muslims are there in Malaysia? A There are more than ______________ Muslims living in Malaysia. Q What is the capital of Malaysia? A The capital of Malaysia is _________________________

3. Brother Abdul comes from Jordan. Q Assalamu alaykum Br. Abdul. You come from Jordan. Have you come a long way? A _________________________________________________ Q What percentage of Jordanians are Muslims? A Almost ___________________ of Jordanians are Muslims. Q What is the capital of Jordan? A _________________________ is the capital of Jordan.


Documents

FIQH SYLLABUS - websiteism.momin.org/textbooks/10-F.pdf · Page 1 ISM Fiqh Level 10 ISM Page F10.6. logic and reason, No matter how sophisticated a machine may be, it cannot tell