CHAPTER I

DISCUSSION

A. 1. Prayer During Travel

The five daily prayers in islam should be offered at a certain time

when a muslim at home or is not travelling. However, some times it is
necessary to travel from place to place or from one country to another.
During the travel perhaps there are no facilities for preparing oneselft if for
prayer, or the timing of the travel will interfere with the proper
performance of prayer.

Islam, therefore allows a muslim, when travelling from one place

to another, to join two prayers together at one time, such as Zuhur and Asr
at the time Zuhur or Asr. But if a Muslim decides to join two prayers
together at the latter time, he should have the intention during the time of
the first prayer of joining the two prayers later.

The same permission is also given to Muslim to join the sunset and
the night prayers whilst travelling. A Muslim has the right to join the two
prayers together either at the time of the beginning of the first prayers or
the time of the latter. But there are some conditions which must be
fulfilled, i.e the travelling must be of a certain length and must have a
worthy purpose.

In order to make it simpler for a Muslim to perform his prayer

duties, it is permission to offer Zuhur and Asr, each of two rakaats instead
of four, and also the night prayer, isha. These are the ordinary cases in
which islam allows us to shorten prayers and join them together. But in
some other cases permission is also given to join two prayers together,
such as illnes or when heavy rain prevents people from getting to the

1
 Mosque as usual, or when there is excessive heat. There are sufficient
reasons.

The previous permission to join prayers together and to shorten

them has been taken from the verse of the holy Quran which says:

Translation:
And if you travel through the earth, it is not why shortly qashar worship
you if you fear attack infidels. The people of unbelievers are a clear
enemy. (Quran, 4 : 101).

In the opinion of jumhur qashar meaning here is prayer that four

cycles used two cycles. Qashar here sometimes by reducing the number of
prayers from four to two, namely at the time of traveling in a safe
condition and sometimes with ease pillars of the two cycles, who is at the
time in transit in a state khauf, and sometimes longer alleviate the pillars
of the four cycles in state hauf in time hadhar.

According to this verse, it seems that, if there is no fear during the

travel, there is no need to shorten the prayer; and this was commented
upon by Omar, the second Caliph, who was asked why God gave us
permission to shorten and join together prayers. Omar replied that he too
had wondered the same thing nd said: Then I mentioned this to the
prophet (peace be upon him!), his answer was that this must be considered
as one of the mercies of God: we have to accept it.

2. Conclusion

The five daily prayers in islam should be offered at a certain time

when a muslim at home or is not travelling. Diffrent case if a muslim want

2
 to travel from place to other place or from one country to another, from
this case Islam allows a muslim when travelling to join two prayers
together at one time, such as Zuhur and Asr at the time Zuhur or Asr, the
sunset and the night prayers. A Muslim has the right to join the two
prayers together either at the time of the beginning of the first prayers or
the time of the latter but if a Muslim decides to join two prayers together
at the latter time, he should have the intention during the time of the first
prayer of joining the two prayers later. But there are some conditions
which must be fulfilled and the travelling must be of a certain length and
must have a worthy purpose.

Beside travelling, there are some other cases we were given

permission to join two prayers together, such as illness or when heavy rain
prevents people from getting to the Mosque as usual, or when there is
excessive heat and there are sufficient reasons. In the opinion of jumhur
qashar, qashar sometimes by reducing the number of prayers from four to
two, namely at the time of traveling in a safe condition. However if there
is no fear during the travel, there is no need to shorten the prayer because
praying is the way to grateful to Him and everything He has given to us.

B. 1. Fasting In Islam

Fasting during ramadan is one the five pillars of islam.this is

because the prophet (peace be upon him) said islam is upheld by five
pillars: first, to bear witness that there is no other god but Allah and that
Muhammad is his messenger.the second is to pray regularly. third, to pay
zakat (i.e. divine tax) to the poor. fourth, to fast during the month of
ramadan. Fifth, to visit the house of god in mecca once in a lifetime, for
those who are able to make the journey.

Fasting can be defined as abstaining from eating, drinking,

smoking and having sexual intercourse from dawn to sunset. Fasting for
the month of ramadan was prescribed during the second year of the hijra.

3
 Fasting was an ancient from of worship prescribed by god from the
beginning of time. The aim of ordering people to fast is that they should
learn how to be patient, to have good morals, to purify their hearts, to
ennoble their characters and to be gentle in dealing with people. One
should feel the suffering when seeing them.one must always learn to feel
the fear of god and his mercy. Fasting in islam has been prescribed by the
Quran and the sayings of the prophet . The Quran says:

Translation:

O,you who believe , fasting is prescribed to you as it was prescribed to

those before you, that you may learn self-restraint (Quran, 2 : 183).
The reward of the accepted fasting is paradise. God the almighty
gives great reward for fasting as much or more than we can realize. This
is because fasting is secret between man and his god, therefore,it is the
only aspect of worship that hass been attributed to god it has come down
to us in the traditions of the prophet when he said: Any kind of good
action done by the children of adam will be rewarded ten times to seven
hundred times and may be more, according to the will of god. god
said:except fasting for it is an attribute of me and I will reward it,
because one who fasts is giving up his desires and his food for my
sake.fasting is a protection.when one is fasting he should not utter bad
words, he should not raise his voice .if someone insults him, or fights
him, he should remind himself that he is fasting by saying: I am
fasting , I swear by god , who has muhammads soul in his hand that the
smellof mouth of the one who fasts is better than perfume in the sight of
god.

2. Conclusion

4
 Fasting during Ramadan is one of the five pillars of Islam, along
with the Muslim declaration of faith (syahada), establish prayers, paying
the tax, and pilgrimage to kabah (hajj) once in a lifetime, for those who
are able to make the journey. Fasting can be defined as abstaining from
eating, drinking, smoking and having sexual intercourse from dawn to
sunset. fastIng is that they should learn how to be patient, to have good
morals, to purify their hearts, to ennoble their characters and to be gentle
in dealing with people. We should feel the suffering when seeing them.
One must always learn to feel the fear of god and his mercy. Fasting
because of Him and only His name with the goal of getting closer with
Him and to get the best place on the other world as a reward for our
loyality as well as effort.

C. 1. Divine Tax

Zakat is one of the five pillars of islam, its aim is to meet the social
needs of the Muslim Society and to prove the economic position in Islam.
The word zakat means purification, blessing and increasing. It is a kind of
protection of the wealth of those who are rich. When a muslim pays his
Zakat he is protecting his money from unexpected disaster, for the prophet
said Protect your property by giving Zakat and help your relatives to
recover from their illness by giving charity. The Quran says:

Translation:

And steadfast in prayer, pay the poor alms, and bow with those who
bow. (Quran, 2 : 43).

Zakat is an obligatory payment, like a tax and the English

translation is poor dues. It could be called a divine tax, for it has been
presccribed by God in the holy Quran and in the sayings of the prophet.

5
The holy Quran and in many places. Keep up regular prayer and give
Zakat, and one of the the sayings of the prophet when Muaz was sent to
Yaman was,you will came to folk who are people of the book, so invite
them to testify that there is no God but God and that Muhammad is Gods
Messenger. If they obey that, tell them that God has made it obligatory for
them to pray five times every twenty four hours. If they obey that, tell
them that God has made it obligatory for them for sadaqa to be taken from
the rich and handed over to the poor. If they obey that, do not take the best
part of their property, and have regard to the claim of him who i wronged,
for there is no veil between it and God.

There are many kinds of Zakat: zakat al-fitr which is an obligatory

payment by a Muslim slave or freeman, male or famale, young and old
and it should be made befotre the id prayer. It is usually given from the
food of the majority: rice wheat or grain. The cost of this could be given
indtead and it is preferable, in a country like Indonesia, for it to be done by
giving money. Nowadays, one must pay Rp. 1.500.00 for each member of
yhe family, including the servent (if the-re is a servant) and ones parents,
if one is responsible for them ibn Abbas said that Gods messenger
prescribed the zakat relation to the breaking of the fast as a purification
from empty and obscene words and as food for the poor.

Other kinds of zakat are zakat al-mal, meaning money zakat, either
gold or silver; zakat al-tijara, meaning trade zakat; zakat al-anam meaning
cattle zakat, involviong camels, cows or sheep; zakat al-zuru wa al-thamer,
meaning cereals and fruits. These last two are of one kind. For zakat to be
compulsory there must be two conditions: firstly, that it must reach the
nisab and, secondly that it must have been owned by the prayer for one
complete year.

Islam has prescribed zakat for all kinds of property for the benefit
of needy people. It is not always paid in money but, in some cases, in

6
 cattle, cereals and fruits as in Africa and similar countries. But in more
developed countries, trade and business are the most common ways of
paying zakat and money is used for this purpose. The aim of collecting
zakat is to serve members of society and to meet their needs and help them
to overcome the difficualities they are facing. Some people are in
difficualty because they havent the ability to work, some because they
meet with disaster of some kind and some because they are old and need
help. Zakat in islam is the source of secuarity from any hardship for all
members of society. Those who have the right to recive money from zakat
are mentiooned in the holy Quran.

In case there is nobody who is in need of zakat, it will be collected

and the head of the community will spend it for the benefit of the whole,
using it for example, for the building of schools, hospitals, mosques or
other similar things.

2. Conclusion

No other economic system gives financial aids to individuals in

debt or to wayfarers as Islam does. Charity purifies the human personality
by removing selfishness, greed and materialism. It creates compassion,
care, love and kindness among Muslims and it makes a person more
thankful to Allah. Zakat helps the needy and provides funds for good
causes and for community projects. When a Muslim pays Zakat, Allah
increases his sustenance. Although at a human level, it may seem that
giving charity means reduction of wealth, in reality this is not the case.
Allah blesses the giver of Zakat to an extent that is beyond human
perception. This is very well defined by the following Hadith: Charity
does not diminish wealth. And indeed everything what's given in the sake
of God will be sooner or later replaced and recovered as the proof for all
those who think they would be depleted due to giving their property.

D. 1. Pilgrimage (1)

Pilgrimage to Mecca is one of the five pillars of islam. It is

obligatory for every able muslim to visit Mecca once in his lifetime for
pilgrimage because the holy Quran says: Pilgrimage is a duty man owes

7
to God. Those who can offer the journey. . . The prophet also said: Islam
is built upon five pillars. First there is no other God but Allah and
Muhammad is His messenger. Second to observe the five daily prayers.
Third to give zakat, the divine tax. Fourth, to fast during the month of
Ramadhan and fifth to perform the pilgrimage to the holy House of God in
Mecca, for those who are able to offer the journey. The Quran says:

Translation:

To her, there are sings that real (among other things) the tomb of Ibrahim;
Whoever entered it (Baitullah) became he was safe; pilgrims is the duty of
man to God, that is those who could travel to the house. Whoever deny
(obligation of hajj), then verily Allah is most rich (do not need
anything)nof the worlds. (Quran, 3 : 97).

Hajj in Islam means visiting the sacred Mosque in Mecca during

certain dates in the Muslim year, which are called the month of Hajj.
These months are Shawwal, Zul-Qada, and Zul-Hijja. The pilgrimage to
Mecca can only be accepted at these times and the condition of perfoming
Hajj cannot be accepted before these months, for the holy Quran says:
The Hajj is performed in certain months.
To perform the Hajj there are a number of rites which must be
fulfilled: The first thing to do is to enter Ihram which means the sacred
state, and then the one who is performing Hajj must fulfil the following
conditions.
When the pilgrim comes near to the places in which he should put
on Ihram he should cut his moustache and hair and nails, have a bath or
ablution, put some perfume on his body and then put on the dress of
ihram. Then he should pray two rakaats, and have the intention of
performing Hajj or Umra, or both of them together. This is one of the
most essential things of the pilgrimage and should not be dispensed with.

8
 Once the pilgrim has done these he has started on the sacred state which
we call Ihram and then he should start the Talbiyah with a loud voice,
particularly when he climbs to high place, or descends to a low place, or
meets a group of people, or a single person, and towards the end of the
night, and at the end of each prayer.

2. Conclusion

Hajj in Islam means visiting the sacred Mosque in Mecca during

certain dates in the Muslim year, which are called the month of Hajj.
These months are Shawwal, Zul-Qada, and Zul-Hijja. The pilgrimage to
Mecca can only be accepted at these times and the condition of perfoming
Hajj cannot be accepted before these months, for the holy Quran says:
The Hajj is performed in certain months. To perform the Hajj there are a
number of rites which must be fulfilled: The first thing to do is to enter
Ihram which means the sacred state, and then the one who is performing
Hajj must fulfil the following conditions.

When the pilgrim comes near to the places in which he should put
on Ihram he should cut his moustache and hair and nails, have a bath or
ablution, put some perfume on his body and then put on the dress of ihram.
Then he should pray two rakaats, and have the intention of performing
Hajj or Umra, or both of them together. This is one of the most essential
things of the pilgrimage and should not be dispensed with. Hajj is a
reminder of the Hereafter when all the people gather in one place in
Arafah and elsewhere, without differentiations or exemptions. All of them
are equal in this place and no one is better than another. We should
remember that the Hajj is for the sake of our faith in Allah. It is an
occasion for us to remember Him and glorify His name. Again,the Hajj is
a duty of every able Muslim in a lifetime.

9
E. 1. Pilgrimage (2)

Islam is built upon five pillars. One of them is pilgrimage to

Mecca. It is obligatory for muslims who can offer the Journey. Hajj, one
kind of pilgrimage, is performed in the month of Zul-Hijja.
There is another kind of visit to Mecca called Umra. It is also
compulsory once in lifetime for those who are able to perform the journey,
but the difference between Umra and Hajj is that Umra can be performed
alone. The best time to perform Umra is during the month of Ramadan,
for the prophed said: Umra during the month of Ramadan, is equal to
Hajj. The reward of Hajj and Umra is a great reward in the sight of God.
Hajj is compulsory for all muslims on reaching the age of respons,
bility, who are sound in mind, are freeman and able to offer the journey.
The condition is that they should be financially and physically able, and
should have sufficient financial resources for himself and his family during
his journey and after his return. The journey to Mecca must be safe from
known dangers. Without these conditions being fulfilled, it is not
compulsory.
In Mecca there are number of rites which must be performed. The
first is Ihram, i.e. to start performing the pilgrimage by wearing unsewn
clothes, unshaven or cut bair, cut toe or finger nails, covering the head,
using perfume. The second is tawaf, going to the sacred mosque of Al-
Kaba by calling upon God. The pilgrim raises his hands asking God for
his grace. If possible it is suggested to touch and kiss the Black Stone in
the corner of Kaba. The tawaf should be made seven times. The next step
is climbing the hill of al-Safa and directly facing towards Kaba, praying
to God, then going down the hill and walking rapidly from Al-Safa to Al-
Marwa. This should be done seven times and it should be kept in mind to
remember God and call his Name: finally going to Arafah after spending a
night in Mina, a place outside Mecca. One should stop in Arafah at the
time of Zuhr. Stopping in Arafah is the most important part of the
pilgrimage, for the prophet said pilgrimage is Arafah. While standing
in Arafah, the pilgrims should direct their faces towards the Kaba, say

10
 the dua and remember God. The pilgrims stay there until sunset, should
go to the place called Muzdalifa.
Before finishing all of these rites, with a farewell tawaf to the house of
God, a pilgrim should throw seven stones to jumra, perform tawafal-ifada and
have a shave or cut his hair.
The underlying purpose of pilgrimage is that a muslim is not a individual
soul but part of spiritual community, the sectarian division as well as the man-
made barriers of race and class that Islam opposes dissolve dramatically in the
pilgrimage-the Hajj which has become a universal and unifying ritual. Muslims
from Morocco to Merauke and from other parts of the world utter eight words in
Arabic which became the central belief in Islam. la ila ha illa Allah, Muhammad
rasul Allah- there is no God but Allah, Muhammad is the messenger of Allah.
HR. Ibn Majah No. 2893 From Ibn 'Umar, the prophet sallallaahu' alaihi wa
sallam, he said:

Translation:

"People who fight in the way of Allah, those who pilgrimage and umra are
guests of Allah. God called them, they meet the call. Therefore, if they ask
Allah will surely Allah give "(HR. Ibn Majah No. 2893. Shaykh Al Albani
said that this hadith hasan).

2. Conclusion

Hajj is a great opportunity to leave everything aside for a moment

and get closer to God with hope to get our soul cleared of committed sins.
The main purpose of Hajj is to go back to Allah and to detach one's heart
from everything. From the previous context we have learned that Hajj is
not the only way to visit Mecca. There is also another way to visit Mecca
and it is called 'Umra. It is also compulsory once in lifetime for those who
are able to perform the journey, but unlike Hajj which performs in the
crowd of people,Umra can be performed alone. The best time to perform
Umra is during the month of Ramadan, for the prophed said: Umra
during the month of Ramadan, is equal to Hajj. The reward of Hajj and

11
 Umra is a great reward in the sight of God. We could say at the end that
the purpose of Hajj is to make amends with Allah, repent for our sins
earnestly and ask for forgiveness in order to be clear on the other world.

F. 1. Equality In Islam

Islam considers all human beings as equal. There is no difference

between them because of their race, colour or tongue. All of them belong
to one family and come from one origin.

This was not the case before islam come to the Arabian peninsula.
BeforeIslam,each tribe considered its members to be superior to those of
other tribes, and this made life very difficult between them. They could not
deal with each other properly, and they led a difficult life; there was severe
fighting almost continuously between the tribes of Arabia because of their
attitude towards on other. Might was right, so the weak had practically no
rights.

When Islam came, it was a long step towards correcting the

attitudes of the Arab people, and making them aware of their brotherhood
with others. The poorer people and the humbler tribes were quick to follow
the prophet because they saw in Islam they heard something they had
never heard before. The voice they heard gave them hope that people
could live as equal human beings.

But at the same time, their accepting Islam was a reason for the
leaders of their tribes to object to the call of the prophet, Because it was
hard for them to consider these weaker people as their brothers.The
Prophet himself emphasized this by his actions and his bahavior, by
treating all human beings as his equals, even his slaves.

There is an interesting story about this. It is related that the

Prephets wife, Khadijah had a slave called Zaid, home she gave to the
Prophet treated him as his son, and the youth never left he was a slave.

12
According to the law of Arabia before Islam, when war broke out between
two tribes the winner could take the woman ad children of the defeated
tribe as slaves. Zaid had become a slave on one of these occasions, and he
moved from one hand to another until finally he reached the hand of the
Prophet. At last they discovered that he was in Mecca with the Prophet
Muhammad, and they wnet to Mecca and asked The Prophet to return Zaid
to them.

They offered the prophet whatever he wanted as exchange for the

boy. When the prophet heard this, he called Zaid to him and said. This is
your fatrher, and this is your uncle.

Zaid recognized them, and said he knew who they were. The
prophet said: If you want to go with them, you are free to go, and if you
want to stay, you are welcome to say. The prophet left the choise with the
boy, and what Zaid answered astonished his father and his uncle: Zaid
refused to go with them, and said to the prophet: I will mever prefer
anyone to you, not even my father. His father and uncle were surprised
and annoyed, and said:

what are you saying, Zaid, do you prefer slavery to freedom?

No, said Zaid, but there is no one who could treat Zaid like the
prophet treats Zaid!

When the prophet saw that, he wanted to please the father and
uncle of Zaid was not his slave, but his son. This shows us the new system
the prophet introduced among Arabic people, with equality for each man,
no matter what his tribe or colour.

One basic element in the value system of islam is the princple of

equality or equaty. This value of equality is not be mistaken for or
confused with identicalness or stereotype. Islam teaches that in the sight of
Allah. Almaighty all people are equal but they are not necessarily

13
 identical. There are differents of abilities, potentials, ambitions, wealth and
so on.

The limitations in these examples are natural. The social

limitations are those imposed by society as a result of experience and
practice; in the final analysis, they are intelectual attitudes related to the
previously mentioned traits. There is, for istance, the estabilished diffrence
between the ignorant and the learned. No one would assign major
responsibilities that are curcial to the community to an ignorant person.

Yet, none of these diffrences can by themselves, estabilsh the

status of superiorty of one man or race over another. The stock of man, the
color of his skin, the amount of wealth he has and the degree of prestige he
enjoys have no bearing on the character and personality of the individual
as far as Allah is concerned. The only distinction which Allah recognizes is
the distinction in piety; the only criterion of goodness and spiritual
excellence. In the Quran, Allah Almighty says :

Translation:
O mankind! Lo! We have created you from a male and a female and
made you a nation - nations and tribes that ye may know each other-know.
Surely the noblest of you with Allah is the most pious among you. Indeed,
Allah is knowing, All-Knowing. (QS. Al-Hujurat : 13)

This is to assert that in islam, no nation is created to be above other

nations or to rise above them. Mans worth in the eyes of men and in the
eyes of Allah is determined by the good he does and by his obedience to
Allah.
2. Conclusion

14
 One basic element in the value system of Islam is the principle of
equality. This value of equality is not to be mistaken for or confused with
identicalness or stereotype. Islam considers all human beings as equal.
There is no difference between them because of their race, colour or
tongue. All of them belong to one family and come from one origin. Islam
teaches that in the sight of Allah Almighty, all people are equal, but they
are not necessarily identical. There are differences of abilities, potentials,
ambitions, wealth and so on. Through the read context we could spot the
interesting story about a slave of Prophet's wife Khadijah and even though
he was with them as a slave, he still did not want to run and yet he decided
to stay with them. It is just a perfect sample that we all people in this
world are just His ordinary slaves on duty and none is different than
others, in this world we are all treated as same with goals to fight for the
best later. Moreover, all people are born equal, in the sense that no one
brings any possession with them and they will also die equal in the sense
that they take back nothing of their worldly belongings.

G. 1. Culture In Islam

Islam laid a great deal of stress educational aspect from beginning,

because of its importance in the life of human beings. The first verses of
the Holy Quran which were revealed ordered the prophet to read. Al-
Alaq (The Clot) verses 1-5, they are:

1. Read, in the name of the Lord, who create

2. Created man from a cloth of congealed blood

3. Read! and the Lord is most bountiful

15
4. He who taught the use of the pen

5. Taugh man that which he knew not.

This leads us to understand that Muslims should gain as much

knowledge as they can, because the Holy Quran also considers
knowledge as light and ignorance as darkness and considers the
knowledgeable man as a live man and the ignorant man as a dead man and
that those who have knowledge fear God most for Allah says:

Those truly fear God

Among His servants, who have knowledge.

The blind and the seeing

Are not alike. Nor are the depths

Of darkness and the Light.

There are many sayings of the prophet which encourage Muslims

to seek knowledge from the beginning of their lifes until the end, and
which also consider knowledge as the way which leads to Paradise. First
he said: Seek knowledge from the womb to the grave, and he also said:
Whoever sets foot on their way to knowledge, Allah directs him to the
way to Paradise.

Once the prophet entered the Mosque, and found two groups of
Muslims sitting there. One of them was occupied in contemplation of God,
and the others were studying. He joined the group of those who were
studying and this was as af sign that he appreciated their way and
encouraged Muslims to seek knowledge by any means. In another Hadith

16
 he said: The angels spread down their wings in appreciation for the
seeker of knowledge.

The prophet not only gave verbal encouragement to people to seek

knowledge but took every chance to provide opportunities for a large
number of people learn to read and write, as this is a way to knowledge.
This is clearly illustrated after the Battle of Badr, when the Muslims took a
number of prisoners from the Quraysh in the battle. Some of them were
literate. The ransom of those who could read and write was that they
should teach Muslim children to read and write.

When you read the Holy Quran you will find many verses urging
Muslim to study what they see around them on earth and on the sky, and to
use these things for the benefit of Muslim society. They cannot use them
correctly unless they have some knowledge, and knowledgeable people are
of high rank in the sight of God- for the Holy Quran says: Those who
know and those who do not know cannot be regarded as equal.

The Muslim people understood clearly the approach of Islam

towards education. Therefore they started to gain knowledge, taking the
guidance of the Holy Quran as a light to show the right way. And
therefore they established Islamic civilisation which prevailed throughout
most of the world, and gave human beings the benefit which they got from
the teaching of the Holy Quran, and the history of Islam is full of famous
Muslim thinkers in every branch of knowledge: philosophy, law, science,
astronomy and art.

2. Conclusion

Islam laid a great deal of educational aspect from beginning,

because of its importance in the life of human beings. The first verses of
the Holy Quran which were revealed ordered the prophet to read (Al-
Alaq (The Clot) verses 1-5). No other religion gives as much importance
to knowledge as the religion of Islam. The religion has made seeking

17
 knowledge incumbent upon all Muslims and has deemed that not doing so
as a sin. This leads us to understand that Muslims should gain as much
knowledge as they can, because the Holy Quran also considers
knowledge as light and ignorance as darkness and considers the
knowledgeable man as a live man and the ignorant man as a dead man and
as Hadith say seeking knowledge is an obligation upon every Muslims.

H. 1. Visting In Islam

Islam pays much attention to social life and to the sacredness of

family life, in order that people may have opportunity to live peaceful,
happy and good lives. One will find in the Holy Quran and the sayings of
the prophet that Muhammad did many things to show this characteristic of
islam when visiting relatives and friends and the behaviour of people when
they are invited to go to the house of a friend or relatives.
It is useful to know the attitude of Islam regarding these matters
and to know how to behave according to Islamic teaching. It was the habit
of people before Islam to enter houses without asking permission and
sometimes the people of the house were resting or in such a situation that
is was not conveniet for them to see other people. Islam did not accept this
way of behaving and tried to draw the attention of people to the right way
to behave in a civilised manner and how to respect the rights of each other.
Islam ordered that people should not enter a private house unless
they received permission from the people of the house. If permission to
enter was not given they had to go away and Islam also taught them that
when they were seeking permission to enter they should do so in a way
which would avoid bad feelings to create any harm to the people of the
house. In the Quran, Allah Almighty say:

Translation:

18
"If you have not met anyone in it, then do not sign before you get
permission. And if it is said to you, 'Come back, then let you back in. It is
cleaner for you, and Allah is Aware of what you do."(Quran, 24:28)

There are two definite ways which show the characterisric of Islam
regarding this important social matter. Firstly, it is not permitted to enter a
private house unless you have the permission of the people of the house to
came in and more than that, you should fell that you are welcome.

Secondly, if one does not recelve permission one has no right to

enter. This is completely against Islamic teching. Even if the people of the
house ask you to go away you must accept their views without feeling any
hurt in your heart because they may be in such a position that they do not
want other people there at that particulartime. Wa all know that there are
many times like that. We may, however, go into such public as shops,
mosques, hotels, etc, without seeking permission because these places are
open to everybody. In the beginning the prophet (peace be upon him) tried
to tech people how to follow this system in order to estabilish healthy and
polite society. Some of the people did not know the right way to seek
permission to enter a house and he had to find a chance to teach them how
to do this. The prophet set them an to teach them how to do this. The
prophet set them an example to follow and asked them to use the right
way.
The prophet did not miss any chance of teaching his followers how
to behave when they visited their brothers so that the occasion may be a
pleasant and happy one. Once somebody came and stood at the door of his
house and said: Shall I enter?. Then the prophet told his servant to go
out to this man and teach him the right way to seek permission. He said:
Go out, to this man and say to him that he should say, peace be upon
you, can I came in?
Knowing the teaching of our religion and having the guidance of
our prophet and the examples of his behaviour and that of his companios,
we have to bear in mind how to behave when we visit our brothers and

19
 make it a chance for greater understanding and not to make any trouble for
them and their families.

2. Conclusion

Islam is based on many ways how to behave during the life as well
as on some simple stuff which every educated muslim should know, for
example: visiting ones house at first sight seems as a thing we do not need
to worry much about but in fact there are main and some relevant rules we
ought to know when visiting others in order not to distract their privacy,
having a nice manner when visiting house of people is a great feature of
knowledgeable muslims. The first and main rule teaches us to ask for the
peoples permission to enter in someones place like say: peace be upon
you, may i come in?.

CHAPTER II

CLOSING

Suggestion

The resume of english materials we interchanges. Writer realized in

this resume are still a lot of shortcomings and far from being "perfect" and

20
writer have coped with all the skills and knowledge that can be complete
properly. Therefore, the writer humbly and with open arm receive inputs,
suggestions and criticism for improving this rusume.

21