Grade XII Notes

ISLAMIYAT COMPULSORY Notes Grade XII Updated on 10.07.
2018
Definition of the Quran
The Qur’an is a final speech of God brought verbally and gradually by Hazrat Jibrael to the final
Prophet Muhammad (‫ )ﷺ‬over a period of approximately 23 years.
The topic and addressee of the Quran is “man” and summary of its teaching is: “What to do and what
not to do!”
1.1.1
Meaning of the word Quran
1. The first root word is “qara’a”. Its literal meaning is to collect or to compile.
2. The second root word is “qira’atun” meaning to read or recite.
3. The third root word is “qar’ana” meaning a union or conjunction.
4. The fourth and final root word of the word Qur’an is “qira’in” which is the plural of “qarina”
which means evidence, argument or symbol.
1.1.2
Some names of Quran
1. Kitab Scripture
2. Kalam Word
3. Nur Light
4. Huda Guidance
5. Furqan The Criterion (of right and wrong)
6. Shifa’ Healing
7. Maw‘iza Exhortation
8. Dhikr Reminder
9. Hikma Wisdom
10. Mubarak Blessed
1.1.3
Division of the Qur’ān
As a book, the Qur’an is divided into 7 stages, 30 parts, 558 sections, 14 bows, 114 chapters and 6236
verses.
1.1.4
Makki and Madani Surahs and their characteristics
Some chapters of the Quran were revealed before migration to Medina which are called Makki
chapters and they are 86 and some of them were revealed after the migration which are called Madani
chapters and they are 28. The Surahs which are called Madani can contain some Makki verses and vice
versa. So, a Surah has been labelled as Makki or Madani as per the majority of its verses.
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Compiled by: Imran Ali Peerzada Lecturer Islamic Studies IBA C.C Dadu (tozeehh@gmail.com) Page 1 of 50
ISLAMIYAT COMPULSORY Notes Grade XII Updated on 10.07.2018
Some Characteristic of Makki verses
1. Every Surah in which the word ‫( الك‬never) appears is Makki. This word has been used 33 times in 15
Surahs, and all these verses are in the last half of the noble Quran.
2. Every Surah in which (according to the Hanafiyyah) there appears a verse of Sajdah is Makki.
3. Every Surah, with the exception of Surah al-Baqarah, in which the story of Adam and Iblis finds
mention is Makki.
4. Every Surah in which a permission of jihad or a description of its injunctions has been given is
Madani.
5. Every verse which mentions the hypocrites is Madani.
Some Characteristic of Madani verses
1. In Makki Surahs, generally, the form of address used is ‫( ياأياانلس‬O people), and in Madani Surahs it is
‫( يأياذلياآونما‬O believers).
2. The Makki Ayat (Verses) and Surahs are generally short and brief while the Madani verses and
chapters are long and detailed.
3. The Makki Surahs mostly consist of subjects such as, the Oneness of Allah, Prophethood, affirmation
of the Hereafter, the panorama of the Resurrection, words of comfort for the Holy Prophet () and
events relating to the past communities, and in these, the number of injunctions and laws taken up is
much less as compared with the Madani Surahs where family and social laws, the injunctions of jihad
and expositions of limits and duties appear frequently.
4. In Makki Surahs, most of the confrontation is against idolaters while in Madani Surahs it is against
the people of the Book and the hypocrites.
5. The style of Makki Surahs is more majestic. It has a profusion of metaphors, similes and allegories,
and the vocabulary used is extensive. Contrary to this, the style of the Madani Surahs is comparatively
simple.
1.1.5
Tarteeb-e-Tauqifi
There are two types of the tarteeb (sequence of verses and chapters of Holy Quran). One is Tarteeb-e-
Nuzooli. This is the sequence in which the verses of Holy Quran were revealed step by step but not
written accordingly. The other is Tarteeb-e-Tauqifi. This Tarteeb (sequence) was set by Almighty
Allah himself and the Prophet PBUH. Whenever any verse was revealed by Almighty Allah, Hazrat
Jibrael told the prophet what sequence should be given to this verse, before or after which verse of
which chapter the verse should be sequenced. The current sequence of the verses and chapters of the
Holy Quran is the Tarteeb-e-Tauqifi. This is also called Tarteeb-e-Rasooli.
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1.1.6-9
Qualities of the Holy Quran

Truth
No doubt Qur’an is speech of God. Those who doubted, Allah challenged them to bring a book, 10
Surahs or even 1 Surah like Holy Qur’an but they remained unsuccessful.
Previous books were given in the responsibility of the people to preserve but the people could not
save the books from changes and additions. As far as the Qur’an is concerned, Allah himself took the
responsibility of preservation of Holy Qur’an. Allah Almighty says in Surah Hijr verse 9, ‘verily We
have revealed this Zikr (Qur’an) and verily We are its guardian”. This is why there has not been
change of even a letter in the Qur’an since it was revealed till today.
This is also a miraculous quality of Qur’an that nowhere any contradiction is found in Holy Qur’an. Its
teachings are totally proved through the reality. Nothing goes beyond the reality.
Qur’an has done many predictions for future. Many predictions have been proved true and many are
being proved as the Science is improving and developing. No prediction has proved to be false.
Guidance
The Holy Qur’an contains the guidance regarding every aspect of the individual, collective and social
life. There is solution of every problem of the world. Qur’an is the complete code of life. The Qur’an is a
book which provides the human being the spiritual and intellectual nourishment he/she craves. Its
major themes include the oneness of God, the purpose of human existence, faith and God-
consciousness, the Hereafter and its significance. The Qur’an also lays a heavy emphasis upon reason
and understanding. In these spheres of human understanding, the Qur’an goes beyond just satisfying
the human intellect; it causes one to reflect on implications. There are Qur’anic challenges and
prophecies. One of the most exciting fields in recent years has been the discovery that, of the
significant amount of scientific information in the Qur’an, including the event of the Big Bang,
embryological data, and other information concerning astronomy biology, etc., there is not a single
statement that has not been borne out by modern discoveries. In short, the Qur’an fulfills the heart,
the soul, and the mind.
The Holy Qur’an gives complete solution and perfect guidance for
 Knowledge about Creator. Who has created us? Who should we worship? Why should we
worship? How should we worship?
 Purpose of creation- What is the cause of our creation?
 What will happen after this life when one dies?
 Reality of Life
 Good and Evil
 Lawful and Unlawful
 Spiritual and Bodily purification
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 Righteousness and Unrighteousness
 Moral and ethical values
 Individual, Social and Collective Life
 Social unrest
 Mass poverty
 Political instability
The Qur’an became the composite and comprehensive Book of all the previous Divine Books. Hence
this revealed Book, the Qur’an, interactively incorporated all the principle teachings revealed from
time to time in the previous Divine Books, which were never found in their original form in the nook
and corner of the world at that time. For this purpose, the Qur’an very lucidly asserts:
“And We revealed to you this Book based on truth. It will validate in real earnest all the assertions
made in the previous revealed Books. And it has subsumed all the teachings of those Books”
(5:48).
Remembrance ‫نصیحت‬
Quran is a perfect guidance that calls towards virtues and goodness, teaches love, respect, tolerance,
peace, justice, equality, equity and humanity. Allah says in Surah Al-Insan, verse 29 “Indeed, this
(Quran) is a reminder, so he who wills may take to his Lord a way.”
In Surah Al-Qamar, verse 22, Allah says, “And We have certainly made the Quran easy for
remembrance, so is there any who will remember?”
Qur’ān in comparison to other revealed books
This Noble Quran is continuation of previous Holy Scriptures. The previous holy scriptures were
completely sent down at once and the Quran was revealed step by step according to the circumstances
and the need of divine guidance. Thus the Quran was comparatively easy to understand and follow.
Miraculous Qualities of the Holy Quran

• The Book free from all doubts
• The Book free from all changes
• The Book free from internal contradiction
• Source of guidance for all mankind
• Book of True Predictions
• The Book having miracles in words
• The Book containing undeniable History
• The Book revealing secrets of science
• Testifier and Preserver of previous revealed books.
• Complete code of life
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1.1.10
Miraculous effect of Recitation of Holy Qur’an

The recitation of the Holy Quran is an act of great virtue. Allah gives the reward equal to ten virtues
for the recitation of each letter of the Holy Quran. Allah exalts one who practices the Quranic teachings
in this world and in Here after and disgrace one who refuses to acknowledge it. History is evident that
the Muslims were predominant in the world as long as the Muslims acted upon the teachings of the
Quran and they lost the eminence when they became careless about the principles of Islam.
Cleansing of Heart:
Qur’an being a Heavenly Book is not merely words, rather Qur’an has a direct influence on the heart of
the reader or the listener. When a Muslim recites Qur’an, it effects the heart and purifies it by cleaning
it from all the impurities that stick on it. Allah Almighty says in Qur’an:
“O mankind! There has come to you an admonition from your Lord and a healing for the (diseases) in
your hearts and a Guidance and Mercy for those who believe.” (10:57)
Thus, from this ayah of Qur’an it is evident that one of the objectives of Qur’an recitation is to help
purify the heart and clean it from impurities and diseases of all sorts and kinds.
Chance of Conversing with Allah Almighty:

The common perception prevalent pertaining to recitation of Qur’an is that it is a one-way method,
where the reciter keeps on reciting the Qur’an and the blessings and rewards keep on adding into his
or her account. However, this is not the only way of reading Qur’an, rather it can be made attractive
and in doing so it can initiate a sort of conversation with Allah Almighty. The example of which can be
seen in the form of the way Prophet (PBUH) read Qur’an:
“And when He (Prophet) recited the verses which referred to the Glory of Allah, He glorified Him, the
Great, and when He recited the verses that mention supplication, He supplicated, and when He recited the
Verses that mention seeking Refuge of the Rabb He sought (His) refuge” (Muslim)
1.1.11
Completion of Deen
ِ َ َ
ُ ‫الْي َ ْو َم أكْ َمل ْ ُت ل َ ُك ْم ِدين َ ُك ْم َوأ ْْت َ ْم ُت عَلَي ْ ُك ْم نعْ َم ِِت َو َر ِض‬
)3: ‫يت ل َ ُك ُم ا ِل ْسال َ َم ِديناِ(سورۃ مائدہ‬
(This day, I have perfected your religion for you, completed My favor upon you, and have chosen for
you Islam as your religion.) This, indeed, is the biggest favor from Allah to this Ummah, for He has
completed their religion for them, and they, thus, do not need any other religion or any other Prophet
except Muhammad. This is why Allah made Muhammad the Final Prophet and sent him to all humans
and Jinn. Therefore, the permissible is what he allows, the impermissible is what he prohibits, the Law
is what he legislates and everything that he conveys is true and authentic and does not contain lies or
contradictions.
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1.1.12
Eloquence of Holy Quran
The Qur’an has not merely been revealed in Arabic: it has been revealed in eloquent Arabic. The
language is clear and cogent, and there is no vagueness in it; every word is unambiguous and every
style adopted is well known to its addressees. The Qur’an says:
ُّ ‫ِب‬
ٍّ ‫ان َع َر‬ َ ‫ين بل‬ َ ُ َ َ ‫ُّ ُ أ َ ُ َ َ َ أ‬
َ ‫ون ِم َن ال أ ُمنذر‬ َ َ
‫ني‬‫ب‬‫م‬
ٍ ِ ِ ٍ ‫س‬ ِ ِ ِ ِ ‫( ن َزل بِ ِه الروح اْل ِمني لَع قل ِبك ِِلك‬26: 193-195)
The faithful Spirit has brought it down into your heart [O Prophet] that you may become a warner [for
people] in eloquent Arabic. (26:193-195)
َ ُ َ َّ َّ َ ‫( قُرآنًا َع َرب ًّيا َغ أ‬28:39)
‫ْي ِذي ِع َو ٍج ل َعل ُه أم ي َّتقون‬ ِ
In the form of an Arabic Qur’an, free from any ambiguity that they may save themselves [from
punishment]. (39:28)
This is an obvious reality about the Qur’an. If this premise is accepted, then it must be conceded that
no word used or style adopted by the Qur’an is rare or unknown.
Neither Quran is poetry nor prose but the word of God that still fulfils the need of both the poetry and
the prose. This thing left the eloquent people and poets of the Arabia totally amazed. Some of the
eloquent people of Arabia accepted Islam just listening the words of Quran and they declared that
these words cannot be of a man.
1.2.1-4
Starting of revelation:
Before the Quran started to be revealed, the Prophet Muhammad had used to be isolated in cave Hira
where Hazrat Jibrael, for the first time brought revelation containing initial 5 verses of Surah Iqra.
Then surah Muddathir was revealed in second revelation. And in the last revelation it is said that the
verse number 3 of surah Maaida was revealed on the occasion of Hajj. In this way the Quran
completed in round about 23 years.
The Holy Quran was preserved in the hearts and written format since the very period of the Holy
Prophet PBUH.
Periods of collection and compilation of Holy Quran:

There are three periods of collection and compilation of the Holy Quran.
1. Period of the Prophet Muhammad (‫)ﷺ‬
2. Period of Hazrat Abu Bakr (�)
3. Period of Hazrat Usman (�)
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From the very beginning, whenever hazrat Jibrael brought a verse or some verses of Quran, the
Prophet called scribes of revelation and ordered them to inscribe the Quran on leather, parchment,
paper, bone, stone, wooden slides and etc. The Prophet himself memorized the verses and ordered the
companions to memorize the verses and write separately. The Prophet, during his whole life, held a
meeting called Arzaa (‫)عرضه‬. In this meeting the Prophet recited the Quran and his companions
listened and vice versa and the companions also used to copy the main script and make their own
treatises. In this meeting wherever any mistakes of writing or recitation occurred, the Prophet made
corrections. This meeting of the Quran held twice a day-in the morning and the evening-and continued
till the completion of holy Quran. Before the demise of the Prophet, there were many companions who
had memorised and made their separate copies of the Quran, but the Quran was not in the shape of
complete book as it exists now.
2. Period of Hazrat Abu Bakr (�)

When Hazrat Abu Bakr (�) was chosen as the first caliph, after the demise of the Prophet, in the
battle of Yawama many companions were martyred who were hafiz e Quran. Hazrat Umar (�)
advised Hazrat Abu Bakr to collect and compile the Holy Quran in one book so that the Umat e
Muslima may not fall into difference like Jews and Christians. In the beginning Hazrat Abu Bakr (�)
denied of the work that was not done even by the Prophet, but later he became ready to perform this
prestigious job. After consultation with great companions he formed a committee comprising of 7
members under the supervision of Hazrat Zaid bin Sabit (�) and ordered to take very caring steps in
this regard. The committee, after matching their memory and their own written copies, compiled first
complete Quran of the Islamic history and kept it in safe hands. After Hazrat Abu Bakr (�), third and
the final period of compilation of Holy Quran starts in the caliphate of Hazrat Usman (�).
3. Period of Hazrat Usman (�)

This period is considered the golden period of collection and compilation of the Quran. Hazrat Uthman
(�) is called Jami-ul-Quran because he gathered who Ummah at one dialect/accent of the Quran and
saved the Ummah from difference forever. A serious issue related to the recitation of the Qur’an
surfaced during the era of the third Caliph Uthman bin Affan (�). Although the text of the Qur’an
was universally accepted but the Arabs from different parts of the Islamic state recited it according to
their dialect. These presented two problems: firstly, that everybody considered their dialect to be
correct which gave rise to disputes; and secondly it was feared that if this went on, there will be no
universally accepted version of Qur’an left.
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Caliph Uthman (RAA) ordered a commission to prepare a written text according to the pronunciation
of the natives of Hejaz (the Bedouins). This commission was again chaired by Zaid ibn Thabit (�),
the great companion who had chaired the earlier commission during the caliphate of Abu Bakr (�).
The commission prepared the text accordingly and then several copies were made and sent to
different parts of the Islamic state with the instructions that only this should be considered the official
and authentic text of Qur’an.
Hazrat Uthman (�) took following steps in this regard.
1. It was permissible in the beginning to recite Holy Quran with different accents but Hazrat
Uthman forbade and fixed one standard accent of the Quraish.
2. He formed a committee under the supervision of Hazrat Zaib bin Sabit who made 5, 7 or 14
copies from the copy compiled in the era of Hazrat Abu Bakr.
3. He sent those copies to different countries to be followed as the standard and official copy. He
issued an order that the further copies be made from that official one.
4. Hazrat Uthman collected all the copies and treatises composed individually in the time of the
Prophet (‫ )ﷺ‬and burnt them so that there should be no any mischief later.
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Hadith
There are 4 main sources/Principles of Islamic Law and Jurisprudence
1. Quran
2. Sunnah/Hadith
3. Ijma
4. Qiyas
Sunnah/Hadith
Literally, the word ‘Sunnah’ means ‘a clear path’ sometimes termed as Hadith, Asar, or Khabar with a
little deference1, is one of the four basic sources of Islamic Law.
The word Hadith (‫ )حديث‬is an Arabic word which literally means speech, statement or talk.
In the term of Shareeat, Hadith is a reported speech, action or approval of the Prophet.
2.1.2
According to the definition mentioned above there are three kinds of Hadith.
1. Hadith Qauli: ( ‫) حديث ﻗﻮلي‬
Hadith-e-Qauli is the kind of Hadith in which the sayings of the prophet (‫ )ﷺ‬are mentioned.
Example of Hadith Qauli:
The Prophet Muhammad (‫ )ﷺ‬said, “True believer is that from whose tongue and hand other
believers are safe”
2. Hadith-e-Faili:( ‫) حديث فعلي‬

Hadith-e-Faili is that kind of Hadith in which the deeds and lifestyle of the holy prophet (‫ )ﷺ‬are
mentioned.
Example of Hadith Faili:
Hazrat Mughira Bin Shu’ba narrates the action of the Prophet Muhammad (‫)ﷺ‬. He said, “When the
Prophet Muhammad (‫ )ﷺ‬made ablution he did Masah on his hair of forehead, turban and socks”.
3. Hadith Taqreeri:( ‫) حديث ﺗﻘﺮيري‬

The word Taqrir implies that while doing something in the presence of the Prophet (‫)ﷺ‬, a Muslim
acted in a particular manner and the Prophet (‫ )ﷺ‬observed it and did not disapprove it. In this way,
that person received the tacit approval of the Prophet (‫ )ﷺ‬regarding that particular action. Such type
of Hadith is called Hadith e Taqreeri.
Example of Hadith Taqriri: Hazrat Qais Bin Amar said, “Once the Prophet saw a person offering prayer
after Fajr prayer. The Prophet asked him, ‘The morning prayer is only 2 rakat?’ The person replied,
‘I’m offering sunnat prayer which I could not offer before farz prayer’ The prophet remained silent
and did not forbid”.
2.1.1
1Hadith is referred to a narrated speech, action and approval of the Prophet and Sunnah is a recommended action or
practice of the Prophet and 4 rightly guided caliphs, though Sunnah is also proved form Ahadith.
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Collection and compilation of Hadith

The protection and preservation of Ahaadith came in the following methods.
1. Practice (e.g. Ahaadith of prayers were preserved by practicing and offering prayer)
2. Memorization. (the words of Ahaadith exactly were memorized and learnt by heart)
3. Writing (Ahaadith were preserved in books in textual format)
4. Sharing (Narration and teaching Ahaadith in study circles)
Using these methods, the gathering, compilation, classification, formation and writing of a Hadith over
time can be classified into four periods. They are:
1. The first stage relates to the period of the Prophet till 10 A.H.
2. The second stage is approximately from 11 A.H. to 100 A.H. This is the period of Sahaba2, the
companions of the Prophet.
3. The third stage is from about 101 to nearly 200 A.H. This is the period of the Taabaeen3, the
disciples of the companions of the Prophet.
4. The fourth stage is roughly from 200 A.H. to 300 A.H. This is the period of Taba Taabaeen 4, the
disciples of the disciples.
2.1.2
Sihah e Sittah and their compilers
1. Sahih Bukhari. This work is next to the Qur’an in authenticity.
Muhammad bin Ismail al Bukhari, (194 A.H.-256 A.H.)
2. Sahih Muslim. This is the next most important work on Hadith.
Muslim bin Qushairi (204 A.H.-261 A.H.)
3. Sunan Ibne Majah
Abū ʻAbdillāh Muḥammad ibn Yazīd Ibn Mājah al-Rabʻī al-Qazwīnī (202 A.H.-275 A.H.)
4. Jamiu Tirmizi
Abu Isa Muhammad bin Isa al Tirmizi (209 A.H.-279 A.H.)
5. Sunan Nasai
Abu Abdur Rahman Ahmed bin Shoaib an Nasai (214 A.H.-303 A.H.)
6. Sunan Abu Da’ud
Abu Da‘ud Sulaiman bin Ash’as (202 A.H.-275 A.H.)
2
Companions of the Prophet Muhammad PBUH
3
Companions of Sahaba (A Muslims who saw a Sahabi alive in his life)
4
Companions of Taabaeen (A Muslims who saw a Taabaee alive in his life)
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2.1.3
Importance of Hadith in understanding the teachings of the Holy Qur’an

The Hadith explains the Qur’anic revelation and gives details regarding certain matters that are
briefly mentioned in the Qur’an. The Holy Qur’an and the Hadith are no doubt two separate entities
but they are both closely related to each other that we cannot think of their independent existence.
The Holy Qur’an and the Hadith are thus two foundations upon which is raised the structure of Islam;
the one being the Word of Allah and the other being its elucidation in the form of traditions of the
Messenger of Allah (S.A.W). For example, there is order of establishing the regular prayers mentioned
more than 700 times in the Holy Qur’an but its description is not mentioned that how prayer should
be performed, how many Raka’ts each Prayer contains, what are the obligations of prayer, what
should be recited in Standing, Prostration, Ruku and Sitting in last of Prayer. The complete description
of the Prayer is found in the practice of the Prophet Muhammad. His each and every step of activities
of Prayer is preserved in Ahaadith. So it can be said that the Prayer cannot be performed with its
terms and conditions without following the Hadith.
There is another example to understand the importance of Hadith in understanding the Qur’an.
Allah has ordered to pay Zakat in Holy Qur’an but it is not mentioned how much and when Zakat is
obligatory to pay, what is Nisab of Zakat, who is Sahib-e-Nisab, what should be paid in Zakat, etc.
Importance of Hadith is evident from the following verses of the Holy Quran.
 Accept that which the Messenger gives your and abstain from that which the fobids you. (59:7)
 One who obeys the Messenger, he obeys Allah. (5:92)
Verily you have, in the Messenger of Allah, a good example. (33:21)
2.1.4
Periods of collection and compilation of Hadith

1. Compilation during the Period of the Prophet
During the life of the Prophet there was no regular compilation of the traditions, for they were
not generally recorded in writing. However, they were orally transmitted, with great accuracy of
detail, thanks to the Arabs’ exceptionally retentive memories.
1. Some companions had, however, prepared written collections of traditions for their own personal
use. Those companions, in particular, who had weaker memories used to write them down for
memorizing and preservation. These were also dictated to their disciples.
2. Then there were those companions who had administrative offices arranged for written copies of
traditions, so that they might carry out their duties in the true spirit of Islam. For instance, while
appointing Amr ibn Hazm as the governor of Yaman, the Prophet himself gave him a letter containing
the times of prayer, methods of prayer, details of ablution, booty, taxation, zakat, etc.
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3. Abdullah ibn Amr ibn al-As, a young Makkan, also used to write down all that he heard from the
Prophet. He had even asked the Prophet if he could make notes of all that he said. The Prophet replied
in the affirmative. Abdullah called this compilation Sahifah Sadiqa (The Took of the Truth). It was later
incorporated into the larger collection of Imam Ahmad ibn Hambal.
4. Anas, a young Madinan, was the Prophet’s personal attendant. Since Anas remained with the
Prophet day and night, he had greater opportunities than the other companions to listen to his words.
Anas had written down the tradition on scrolls. He used to unroll these documents and say: “These are
the sayings of the Prophet, which I have noted and then also read out to him to have any mistakes
corrected.”
5. Ali ibn Abi Talib was one of the scribes of the Prophet. The Prophet once dictated to him and he
wrote on a large piece of parchment on both sides. He also had a sahifa (pamphlet) from the Prophet
which was on zakat (the poor due) and taxes.
Besides these there were some other documents dictated by the Prophet himself, official letters,
missionary letters, treaties of peace and alliance addressed to different tribes, all these were later
incorporated into larger collections of Hadith.
2. Compilation during the Period of the Companions of the Prophet.
After the death of the Prophet, interest in Hadith literature increased greatly on two accounts. Firstly,
the Companions who knew the Hadith at first hand were gradually passing away. Their number
continued to diminish day by day. Therefore, people became keener to preserve the precious Hadith
literature that had been stored in their memories. Secondly, the number of converts was growing and
they showed great eagerness to learn as much about the traditions as possible.
This was the age of the rightly guided Caliphs. In this age the Companions had settled in almost all the
countries conquered by the Muslims. People flocked to them to hear traditions from them. Thus a
number of centres for the learning of traditions came into existence with these Companions as the
focus. When a disciple had learned all the traditions he could from one Companion, he would go to the
next Companion and so on, collecting as many traditions as possible. The zeal of these disciples was so
great that they undertook long journeys to collect traditions from different Companions.
In this period, there were not many regular compilations. This was rather the period of collecting
traditions. The work of compilation took place on a large scale during the age of Tabiun, the disciples
of the disciples.
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3. The Period of Taabaeen from 101 to nearly 200 A.H.
This is the age of the followers of the companions of the Prophet. They devoted their entire
lives to collecting traditions from different centres of learning, with the result that a large number of
traditions were preserved. Now it became possible to collect several memoirs in larger volumes.
Mohd. ibn Shihab Al Zuhri, the first regular compiler, was one of the most distinguished
traditionists. Ibn Shihab Zuhri and Abu Bakr Al-Hazm were asked by Umar ibn Abdul Aziz, the
Umayyad caliph, to prepare a collection of all available traditions. Umar bin Abul Aziz wrote to Abu
Bakr Al Hazm: “Whatever sayings of the Prophet can be found, write them down, for I fear the loss of
knowledge and disappearance of learned men, and do not accept anything but the Hadith of the Holy
Prophet, and people should make knowledge public.”
The compilations made in this period do not exist today independently, having been
incorporated into the larger collections of the later period. These collections were not exhaustive
works on Hadith. Their nature was that of individual collections.
After the individual compilations of this period, comes the Al Muwatta of Imam Malik (716-
795), the first regular work which contained a well-arranged collection of traditions. The number of
the traditions collected by him is put at 1700. This came to be accepted as a standard work.
In this period the traditions respectively of the Prophet and his companions, and the decisions / edicts
of the Tabiun were collected together in the same volume. However, it was mentioned with each
narration whether it was that of the Prophet, his companions or of the followers.
4. The period of Taba Taabaeen (Followers of the Successors)

This age of the followers of the companions’ successors from 200 to 300 A.H., is the golden age
in Hadith literature.
1. In this age the Prophet’s traditions were separated from the reports of the companions and their
successors.
2. The authentic traditions were very carefully and painstakingly sifted from the “weak” traditions
and then these were compiled in book-form.
3. Elaborate rules were framed; canons were devised to distinguish the true from the false traditions
in accordance with clear principles.
This is the period in which six authentic collections of traditions were compiled. These works
are considered standard works on Hadith, and are known as the six correct books (Sihah-e-Sittah).
The authors’ names and book titles are as follows:
_____________________________________________________________________________________________________________________________________________
3.1.1
Concept of Iman
The word Iman (‫ )ایمان‬originally taken an Arabic word Amn (‫ )امن‬literally means ‘peace’. One by having
Iman gets peace from the wrath of God. Similarly, a person who gets this peace is called Momin (‫)مؤمن‬.
Iman is also translated as faith or belief.
Generally, any feeling that can move one’s emotions and shape or direct his attitudes is regarded as
faith or belief. Islamic scholars have defined iman as “to believe with one’s heart, to confess with one’s
tongue and to demonstrate in one’s physical actions.”
Therefore, Iman is the soul of hearts and bodies. It is the key to happiness. It is the mean of salvation
in this life and the next. It brings contentment and satisfaction to the heart.
3.1.2
Meaning of word Aqeedah
The word `aqidah is derived from the root word AQAD ‫عقد‬, which means to tie knot or tie something
firmly. In term, Aqeedah is an action of the heart, which is to believe and affirm something in the
heart. It is also called as Iman or article of faith.
3.1.3
There are six basic or fundamental beliefs of Islam
1. Tauheed (Oneness of God)

2. Belief in the Angels
3. Belief in God’s revealed books
4. Belief in the Prophets and Messengers of God
5. Belief in the day of judgment
6. Belief in Taqdeer (predestination)
3.1.4
Tawheed
The word Tawheed is originally taken from an Arabic word WAHAD ‫ وحد‬which means Oneness or
unity.
In Islamic term, Tawheed means to believe that Allah is the one and only God worthy of worship. It is
sometimes referred to as monotheism; however; in the purest sense is that no other entity can in any
way have the attributes or be equivalent or even in competition with Allah. All acts of worship that a
person does should be to Allah or for Allah Alone. For example, the prayer should only be to Allah etc.
Allah says in the holy Quran:
“‫”قل ھو اہلل احد اہلل الصمد لم یدل ولم یودل ولم یکن لہ کفوا احد‬
Say, “He is God, the One. God, to Whom the creatures turn for their needs. He begets not, nor was He
begotten, and there is none like Him.”
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3.1.5
Existence of God
There is maker of everything in this universe. Nothing takes place without cause. Everything comes
through cause and effect. All objects in the nature like Sun, Moon, stars, mountains etc have been
created by some being and that is God. It’s not necessary to believe on certain things through practical
observation and experiments as Atheists do, for example a child believes on the statement of his
father and mother that they are his parents. A child firmly believes and he never argues on that issue.
Allah is eternal, omniscient, and omnipotent. Allah has always existed and will always exist. Allah has
no shape or form.
Allah has no children, no parents, and no partners. He is not created by a being. There are no equal,
superior, or lesser Gods. As Allah (S.W.T) declares in the holy Quran:
“‫”قل ھو اہلل احد اہلل الصمد لم یدل ولم یودل ولم یکن لہ کفوا احد‬
Say, “He is God, the One. God, to Whom the creatures turn for their needs. He begets not, nor was He
begotten, and there is none like Him.”
Logical examples of Existence of God
1. Imam Abu Hanifah was posed with this question in a debate with an atheist. The time and date was
set for the debate. The whole village gathered but the Imam did not turn up on time. When he
eventually arrived, the atheist began to taunt him that he was scared and that is why he turned up
late. The Imam answered calmly: “I was on my way but encountered a river. There was no bridge or
boat to cross the river. To my amazement, I see a tree coming out of the ground and begin to shape
itself in the form of a boat that enters the water; I was able to board it and cross the river.” The atheist
began to laugh and disgrace the Imam. The Imam said the real joke is on you. If this is not possible
then how can this whole world come into existence and be maintained in this order without a creator.
2. Imam Malik was asked the same question. He replied, “I see a cow, a silk worm, and a honey bee, all
eat the same leaf but they all produce different products. This proves to me that there is a creator who
has the power to do this”.
3. Imam Shafi replied to this question, “Different languages that people speak and use to communicate
prove to me that this world has a creator”.
4. Imam Ahmed on being asked this question replied that once he took three eggs of a chicken and
three of a duck and placed them with the mother hen. When they hatched, they were taken to a pond.
The ducks without hesitation jumped into the water but the chicks remained on the bank. Who taught
the duckling to jump in the water and who taught the chicks to refrain from this? There surely has to
be a creator.
_____________________________________________________________________________________________________________________________________________
3.1.6
Shirk
The word shirk in Arabic means taking a partner, i.e., regarding someone as the partner of another.
In terms of sharee’ah or Islamic terminology, shirk means ascribing a partner or rival to Allah in
Lordship (ruboobiyyah), worship or in His names and attributes. Shirk is a great injustice.
(Luqman:13) One who commits shirk and dies, Allah will not forgive him. (Nisa:48). Allah makes
Heaven haram for those who associate partners with Him and the Hell will be their eternal abode.
(Maaida:72).
Shirk is divided into two types, Shirk Akbar (major shirk) and Shirk Asghar (minor shirk). Shirk Akbar
puts a person beyond the pale of Islam. He is no more a believer. Shirk Asghar is considered to be the major
sin but does not put a person beyond the circle of Islam. A person who commits minor shirk is still believer.
3.1.8
Effects of Tawheed
1. A believer in this testimony can never be narrow in outlook.

2. This belief produces in man the highest degree of self-respect and self-esteem.
3. Along with self-respect, this belief also generates in man a sense of modesty and humbleness.
4. This belief makes man virtuous and upright. He has the conviction that there is no other means of
success and salvation for him except purity of soul and righteousness of behavior.
5. The believer never becomes despondent.
6. This testimony of faith inspires bravery in man.
7. The belief in 'Laa ilaaha illAllah' creates an attitude of peace and contentment
3.2.1
Meaning of the word RASUL
The word Rasul (‫ )رسول‬is an Arabic word. It is derived from Risalat (‫ )رسالت‬which means ‘message’.
Thus, the word Rasul means ‘ a messenger’ or ‘a message conveyer’.
3.2.2
Risalat
The world ‘risalat’ means to take the responsibility of delivering a message or a letter or a news or of
doing some good deeds. The responsibility of prophethood or the designation of ‘prophet’ is called
‘risalat’. In Islamaic terminology, risalat means to deliver the holy messages of Almighty Allah to
human being.
3.2.3
_____________________________________________________________________________________________________________________________________________
Characteristics of prophethood
Humanness: ‫برشیت یا انسانیت‬
1.Humans are ashraful-makhlokhat or the superior-most of all species because they have the power of
reasoning and to choose their path of conduct. Therefore, all the prophets Adam to Muhammad were
chosen among the men.
2. None else other than a man could be a model for men.
3. Infidels of Makkah considering the prophet a man denied his prophethood.
4. Surah Younus verse 3 says, "are the people in wonder that we send revelation to a man from among
them? "
5. Surah Kahaf verse 110 says, Say I am just a man (with difference that) Allah sends revelation upon
me. "
Bestowed ‫وھبیت یا عطاء‬
1. Prophethood is not earned by hard work or worship, rather it is a selection of Almighty Allah.
2. Allah himself chooses the men of high character, wisdom, piety and tolerance.
3. The prophets, in our sight, are the chosen ones and the best ones.
4. The series of the prophets from Adam to Muhammad is completed. Prophet Muhammad PBUH is
the last of the all prophets and messengers. No prophet will come after him.
4. Surah Naml verse 59 says, "Praise be to Allah and peace upon His servants whom He has chosen."
Immaculateness: ‫عصمت یا معصومیت‬
1. All prophets were immaculate having no any lackings in personality. They were perfectly created in
character and physique.
2. They were capable to commit any sin yet they committed no sin, neither minor nor major, neither
before getting the responsibility of prophethood nor after it only fearing God.
3. "And indeed they are, to Us, the chosen and outstanding."
4.If they might involve in any type of ill activity they could not be a model for society any more.
Revelation: ‫ویح‬
1.All prophets were required to introduce God's laws not of their own customs.
2. Whatever they ordered the people or forbade them from, was from Almighty Allah.
3. All prophets were supported with revelation and miracles.
4. "Nor does he speak from (his own) inclination. It is not but a revelation revealed." Surah Najm verse
3-4.
5. All prophets were given the same major task to make their nation aware of God and His unity.
"We did not send any Messenger but with this message that there is no god except me (Allah) so
worship me (alone)." Al-Anbia :25
_____________________________________________________________________________________________________________________________________________
3.2.6
Finality of Prophethood
(‫)ختم نبوت‬
The literal meaning of khatam is to seal or to take to the end. The process of prophet hood started
with Hazrat Adam (A.S) and this process came to an end with the last prophet Muhammad (‫)ﷺ‬.
Khatm e Nubuwwat means that Prophet Muhammad (‫ )ﷺ‬is the Last of the Prophets. The process and
routine of appointing Prophets and Messengers by Almighty Allah has been terminated, finished,
ended, stopped, and sealed. None will be appointed as prophet after Muhammad (‫)ﷺ‬. His
Prophethood will continue until the Judgment Day. Only that person can claim to be a Muslim who
believes in Khatm e Nubuwwat and confesses.
Belief in Finality of Prophethood is as important for being Muslim as the belief of Oneness of God
(Tauheed). Close to one hundred verses of the holy Quran, directly or indirectly, support the doctrine
of the Finality of Prophethood. Verse 40 of the Surah Al-Ahzab (33), for instance, highlights this
teaching in clear terms.
ِ ِ ِ
َ ّ ‫الل َو َخاتَ َم النَّبِ ِي‬
ِ‫ي‬ َ ‫ان ُُم َ َّم ٌد أَبَا أ َ َح ٍد م ْن ِر َجال ُك ْم َول ََٰك ْن َر ُس‬
ِ َّ ‫ول‬
َ َ ‫َما ك‬
"Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal
of the Prophets: and Allah has full knowledge of all things"‫۔‬
Numerous verses of the Quran indicate that the teachings of Islam have been completed, perfected,
and preserved and have been meant universally for all the Worlds. Such statements eliminate every
reason for which a new prophet may need to be commissioned to humanity.
ِ َّ‫اس بَ ِشريا َون َ ِذ ِيرا َِول ََٰ ِِك َّن أ َ ْك ِث َ َِر الن‬
َ ‫اس َّل يَعْل َ ُم‬
ِ‫ون‬ ِ َّ‫اك إ َِّّل كَافَّة ل ِ ّلن‬
َ َ ‫َو َما أ َ ْر َسلْن‬
"And We have not sent you (O Muhammad) save as a bringer of good tidings and a warner unto
all mankind; but most of mankind do not know.(The Holy Quran, Saba 34:28)
The following teachings of the Prophet Muhammad (‫ )ﷺ‬deal with the issue of Finality of
Prophethood. As apparent from the references, these Ahadith are authentic and have been recorded
by many scholars and reported by numerous companions of the Prophet (‫)ﷺ‬.
ِْ ‫ب بَعْ ِد‬
ِ‫ی‬ َ ْ ّ ‫ا َنَا َخاتَ ُم النَّبِ ِي‬
َّ ِ َ ‫ي َّل ن‬
“And I am the last in the sense that no prophet shall succeed me”. (Bukhari, Muslim, Tirmidhi, Muatta')
“You (Hazrat Ali) are related to me as Haroon (A.S) was related to Moses (A.S). But no Apostle will
come after me”. (Bukhari, Muslim)
“The tribe of Israel was guided by prophets. When a prophet passed away, another prophet
succeeded him. But no prophet will come after me; only caliphs will succeed me”. (Bukhari)
“I am the last in line of the prophets of God and my Masjid is the last Masjid”. (Muslim)
“The chain of Messengers and Prophets has come to an end. There shall be no Messenger nor
Prophet after me”. (Tirmidhi, Musnad Ahmad, Anas bin Malik)
_____________________________________________________________________________________________________________________________________________
“There will arise thirty impostors in my Ummah and each one of them will pronounce to the
world that he is a prophet, but I am the last in the line of the Prophets of God and no Prophet will
come after me”. (Abu Dawood, Tirmizi)”
3.2.5
Logical Reasons why the Prophet Muhammad is last prophet

1. Previous prophets were sent for particular time, specific area and nation. When a prophet
completed his mission and the nation either accepted him and followed his footsteps or denied
and was obliterated and the prophet passed away, Allah (SWT) sent another prophet. But the
prophethood of the Prophet Muhammad is not for some particular time, area or nation but he is
the prophet of all ages, all creatures and till the Doomsday.
2. Allah (SWT) used to send prophets to support a prophet or messenger, like Hazrat Musa asked
Allah (SWT) to make his brother Hazrat Haroon prophet for his assistance and then they went
together towards Pharaoh and his nation. But the Prophet Muhammad said, every prophet is given
assistant. My assistants are Abu Bakr and Umar. This is why there is no need of any other prophet.
3. Whenever the teachings of any prophet and messenger were changed by his followers, Allah
(SWT) sent another prophet or messenger to resolve and renew the teachings, but the teachings of
the Prophet Muhammad are as same as he taught his followers. Noting is changed from his
teachings. So there is no need of any other prophet or messenger.
4. Previous prophets were given the teachings for their nations according to the conditions and the
approach of nation. These teachings were not universal. So after a prophet another prophet came
with new addition of teachings. But the teachings which are given to the Prophet Muhammad ‫ﷺ‬
are universal, contains guideline for every aspect of the life. So there is no need of any prophet
who may bring some new instructions.
3.2.7
Personality of the Holy Prophet encompasses all excellence
 Truthful
 Trustworthy
 Brave
 Just
 Forgiving
 Kind
 Generous
 Immaculate
3.2.8
Impact of obedience to the Holy Prophet on society
1. Those who obey the Messenger are the true believers.
2. The people of society will be blessed remaining obedient to the Messenger.
“And obey Allah and the Messenger so that you may be blessed.” (Surat Ali Imraan 3:132)
3. People of society will find the right path if they obey the Messenger.
_____________________________________________________________________________________________________________________________________________
“And if you obey him ‫ ﷺ‬, you shall find the right path.” (Suratun-Nur 54)
4. Obedience to the Messenger unites the believers.
5. Obedience to the Messenger creates a society full of well-mannered people.
6. Obedience to the Messenger brings prosperity by adopting equality, justice, honesty and
keeping away from dishonesty, inequality, injustice, corruption and so on.
3.3.1
Explain the word ‘Mala’ikah’;
Malaikah ‫ مالئکۃ‬is an Arabic word. It is plural. Its singular is Malak ‫ ملک‬which means to own or to be
owner. Actually they own some tasks assigned by Almighty Allah that is why they are named
Malaikah.
3.3.2
importance of belief in angels
Angels are beings created from light. They are servants of Allah. The fulfil the orders of Allah and
never disobey him. They do not eat or drink. They are not born or dead. They do not marry. They have
no parents or children. They have especial powers given by Allah.
The belief in Angels (‫ )المالئکۃ‬is the second article of faith in Islam. Allah says:
"The Messenger believes in what has been revealed to him from his Lord, and so do the believers.
All believe in Allah, His Angels and His Messengers."(Qur’an 2:285)
A’isha (R.A) narrated that the Prophet (saws) said:
"Angels were created from light, Jinn were created from smokeless fire, and Adam was created
from that which has been described to you (in the Qur’an and Sunnah)..."(Muslim)
A believer is commanded to have belief in existence of angels. One who does not have belief in angels
goes beyond the circle of Islam as this belief is proved from Quran and authentic Hadiths.
3.3.3
Great angels and their responsibilities
Jibreel (‫)حضرت جبرائیل‬

This is the most distinguished of the angels, and is entrusted with carrying revelation to the Prophets
Mika’el (‫)حضرت میکائیل‬
The one entrusted with the sustenance of creatures, brings rains and prosperity on the earth.
Izrael (‫)حضرت عزرائیل‬/ The Angel of Death (‫)ملک الموت‬
Takes the soul of all creatures out of bodies.
Israfeel (‫)حضرت اسرافیل‬
Will blow the trumpet before Day of Judgement.
_____________________________________________________________________________________________________________________________________________
The Recorders (‫)کرامن کاتبین‬
These are two angels who accompany every human being and record his deeds. One of them stays on
the right side and he records only good deeds. The other stays on the left side and records only bad
deeds.
The Gaurdians (‫)محافظین‬
They are angels who protect us from whatever evil Allah wills to save us from.
Munkar and Nakeer (‫)منکر نکیر‬
They are the two angels in charge of questioning people in their graves about their faith.
Ridwan and Malik (‫)رضوان اور مالک‬
They watch over Heaven and Hell. The custodian of Heaven is called Ridwan, while that of Hell is
named Malik.
3.3.4
How angels implement the commands of Allah
Angels are beings created from light. They do not have desires of their own, neither do they eat or
drink. They are honoured servants of Allah, and never disobey Him. They fulfil the commandments of
Almighty Allah with sincerity and compliance without any failure or denial. They are perpetually in
service, in prostration, in a standing posture, or through various other forms of worship. Allah says:
"Those who are before him are not scornful of worshipping Him, nor do they tire or get bored. They
glorify Him night and Day: they do not halt."(Qur’an 21:19-20)
And also:
"They are honoured servants, who do not precede Him in speech, and they act according to His
command. He knows what is ahead of them, and they do not intercede, except for those whom He
approves."(Qur’an 21:26-27)
3.4.1
Akhirah
The term Akhirah is derived from the Arabic root word Akhr which literally mean something which
will transpire next or later, the next or coming; and when used in the Islamic context it signifies the
everlasting and eternal place, time and/or life of the Hereafter, or the inevitable life after death.
3.4.2
Concept of Akhirah
In the light of Islamic teachings, the death is not the end of the life. Man is placed in worldly life only
temporarily, so that his moral fibre may be tested in terms of his obedience to God’s will. After death a
person steps in/enter another life which is everlasting/eternal. Thus man’s life is divided into two
parts: a brief pre-death period of test and an eternal life in the post-death period of the world of the
hereafter. Everyone has to be resurrected after death. Everyone will be brought before Almighty Allah
for accountability. Those who had committed shirk and kufr in their worldly life will be thrown into
the Hellfire and those who did good deeds will be guided towards the Paradise.
_____________________________________________________________________________________________________________________________________________
3.4.3
Difference between Dunya and Akhirah
Dunya Akhira
1. The life of Dunya is temporary. 1. The life of Akhirah is eternal.
2. The life of Dunya is just a test and life action. 2. In Akhirah, actions will be judged and
rewarded accordingly.
3. Man dies in this life. 3. But no man will die in Akhirah. There will be
no death in Akhirah.
4. Wealth benefits here in worldly life even in 4. But the wealth will not benefit in Akhirah
evil deeds.
5. Every type of recommendations (‫ )سفارش‬works 5. But in Akhirah, only fair recommendations
here. will do.
6. Dunya will come to an end. 6. But Akhirah wil never come to an end.
3.4.5
IMPACT OF BELIEF IN HEREAFER
Self-Control
Sense of responsibility
Motivates towards good deeds.
Keeps away from evil deeds.
Formation/Establishment of good society based on moral and ethical values.
Peaceful society based on law and order situation
Bravery
Satisfaction
Sympathy
Generosity
_____________________________________________________________________________________________________________________________________________
3.6.1
CONCEPT OF WORSHIP
Ibadah is an Arabic word which means worship. Worship is commonly taken to mean performing
ritualistic acts such as prayers, fasting, charity, etc. This limited understanding of worship in only one
part of the meaning of worship in Islam. The traditional definition of worship in Islam is a
comprehensive definition that includes almost all positive activities. Here are some definitions of
worship.
“Worship is an act of performing what Allah orders/loves and refraining from what Allah
forbids/dislikes.”
"Worship is an all-inclusive term for all that God loves of external and internal sayings and actions of a
person."
“Worship is everything one says or does for the pleasure of Allah.”
This, of course, includes rituals as well as beliefs, social activities, and personal contributions to the
welfare of one's fellow human-beings.
OBJECTIVES OF WORSHIP
Obedience and submission to Allah
Pleasure and love of Allah
Closeness to Allah
Gratitude
Performing the duties/responsibilities
Entrance to Paradise
Salvation from Hellfire
Peace and satisfaction of heart and mind
Establishment of peaceful and prosperous environment by giving away charities and helping in other
forms.
3.7.1
FASTING IN ISLAM
Literal meaning:
Sawm (‫( )صوم‬plural Siyam ‫ )صیام‬is an Arabic word which means to abstain or refrain from something.
Terminological meaning:
Fasting means to abstain completely from eating, drinking and other legitimate desires from dawn of
the morning up to the sunset, with intension of fast during the entire month of Ramazan.
_____________________________________________________________________________________________________________________________________________
3.7.2
EXCELLENCE OF THE MONTH OF RAMADAN
 Fasting in the month of Ramadan was made obligatory on 15th of Shuban 2nd of Hijrah.
 In this month, the Quran was sent down to the lowest heaven during this month, thus being
prepared for gradual revelation by Jibreel (Gabriel) to the Islamic prophet Muhammad.
 The Night of Power, also known as the night of Decree and in Arabic known famously as ‘Laylatul
Qadar’, that is said to be better than the worship of 1000 months, also exists in Ramadan.
 The gates of Heaven would be open for the entire month and the gates of Hell (Jahannam) would
be closed.
3.7.3
Importance and Excellence of Lailatul Qadr (Night of Power)
1. Holy Quran was revealed from Loh-e-Mehfooz to BAITUL IZZAH (first sky) in this night.
2. This night is better than 1000 months. It means one who stands and worships in this night will get
reward more than a person who worships 1000 months sincerely in ordinary nights.
3. In the Night of power, the blessings and mercy of God are abundant.
4. In this night sins are forgiven.
5. Supplications are accepted.
6. The annual decree is revealed to the angels.
7. Archangel Hazrat Jibrael with his team descends on the earth and brings happiness to those of the
lucky people and closer to God.
3.7.5
Aims and Objectives of Fasting
 Piety
 Gratitude
 Fortitude
 Kindness
 To get rid of bad habits
 To suffer hunger thus feel the difficult life of the poor
 Punctuality
 To strengthen the willpower
 Self-control
 Mutual help, cooperation and sympathy in the society
 To purify the soul and rejuvenating the faith
Spiritual benefits of fasting

_____________________________________________________________________________________________________________________________________________
1. Closeness to and consciousness of Allah
2. Fasting teaches man the principle of sincere love; because when he observes the fasting he does it
out of deep love for Allah. And the man who loves Allah truly is a man who really knows what love
is.
3. It equips man with a creative sense of hope and an optimistic outlook on life; because when he
fasts he is hoping to please Allah and is seeking His Grace.
4. It imbues man with a genuine virtue of effective Devotion, honest and Dedication and closeness to
Allah because when he fasts she does so for Allah alone
5. It cultivates in man a vigilant and sound conscience; because the fasting person keeps his fast in
secret as well as in public. In Fasting, especially, there is no mundane authority to check man’s
behavior or compel him to observe the fasting, he keeps it to please Allah and satisfy his own
conscience by being faithful in secret and in public. There is no better way to cultivate a sound
conscience in man.
6. It is an effective lesson in applied moderation and willpower. The person who observer his Fasting
properly is certainly a man who can discipline his passionate desires and place his self above
physical temptation. Such is the man of personality and character, the man of willpower and
determination.
7. It provides man with a transparent soul to transcend a clear mind to think and a light body to
move and act. All this is the never-failing result of carrying a light stomach. Medical instructions,
biological rules and intellectual experience attest to this fact.
8. It shows man a new way of wise savings and sound Budgeting; because normally when he eats less
quantities or less meals he spends less money and effort. And this is a spiritual semester of home
economics and budgeting.
9. It enables man to master the art of mature Adaptability. We can easily understand the point once
we realize that fasting makes man change the entire course of his daily life. When he makes the
change, he naturally adapts himself to a new system and moves along to satisfy the new rules. This,
in the long run, develops in him a wise sense of adaptability and a self-created power to overcome
the unpredictable hardships of life. A man who values constructive adaptability and courage will
readily appreciate the effects of fasting in this respect.
10. It grounds man in discipline and Healthy survival. When a person observes the regular course of
fasting in consecutive days of the Holy Month and in the holy months of the consecutive years, he
is certainly applying himself to a high form of discipline and a superb sense of order. Similarly,
when he relieves his stomach and relaxes his digestive system, he is indeed insuring his body, not
to mention the soul, against all harm that results from stomach overcharge. In this manner of
relaxation, he may be sure that his body will survive free from the usual disorder and break, and
that his soul will continue to shine purely and peacefully.
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11. Sympathy with the poor and hungry. Anyone who has experienced the pangs of hunger while
fasting must sympathy with the poor and with homeless refugees to whom hunger is a common
experience. During the fasting month it is common express this sympathy by giving out food as and
when one can afford it, and this practice is encouraging at any time of the year as an important act
of charity. The act of giving food to those in need is made compulsory at the end of the fasting
month when Zakatul-Fitr is to given out on behalf of every member of the family of those who have
the mean.
12. Unity, Brotherhood and Charity. The fast of Ramadan helps the Muslims to be aware of their unity.
From the moment the new moon is seen, the whole Muslim world enters into the spiritual
discipline of fasting. Mutual awareness and mutual sympathy between Muslims is increased. We
try doing more acts of charity towards each other. We bear in mind that back-biting gossip,
quarrelling and so on can take away the spiritual benefits and reward of our fasting, as shown in a
Hadith from Abu Hurayrah in which the Prophet is reported to have said: “if a person does not
keep away from falsehood and false conduct Allah has no need of his fast.” (Bukhari). According to
another Hadith “If someone tries to pick a quarrel with a Muslim who is fasting he is to control
himself and reply “I am fasting.” By all these means Muslims cultivate peace and brotherhood
during the holy month.
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3.8.1
Zakat-Literal and Terminological meaning
The word Zakat is originated form the word ‘Tazkiyah’ which means ‘Purity or Cleanliness’.
In Islamic term, Zakat is an act of giving away certain amount of the wealth to the needy and poor
once a year. Zakat is paid by a person who is sahib-e-Nisab under Islamic principles at 2.5% per year
on his/her savings in monetary terms, gold, silver, and tradable goods. It became obligatory on
Muslims in 2nd Hijrah.
Some terms in respect of Zakat

Nisab ‫ نصاب‬: A particular amount of wealth on which Zakat becomes obligatory to give away.
Sahib e Nisab ‫ صاحب نصاب‬: A person who has/possesses that particular amount of wealth and Zakat
becomes obligatory.
Legal recipients ‫مصارف زکواۃ یا مستحقني زکواۃ‬: Those needy and poor who are allowed to take Zakat or
whom Zakat can be given.
3.8.2
Importance of Zakat
Zakat is one of the five pillars of Islam. A Muslim strongly required to believe in Zakat to be a pillar of
Islam and pay it wholeheartedly. One who does not believe so, is announced a non-Muslim and one
who believes so but does not pay Zakat is a great sinner. It has been mentioned in Quran in about 32
verses. Its significance before Allah can be determined by the fact that its order has been placed
everywhere in Quran where the order of offering prayer has been passed.
In many places Almighty Allah has ordained, “Establish Prayer and Pay Zakat.”
Zakat purifies the wealth. Allah Almighty ordered the prophet PBUH in Quran: “Take from their
wealth so that you might purify and sanctify them” (Quran 9:103).
Paying Zakat results in great reward from Allah Almighty. The Prophet (SAW) said:
“Whoever gives away charity the size of a date, which is earned lawfully, since Allah only accepts the
good lawful things, Allah will indeed take it with His right Hand and cause it to grow for its owner, just
as one of you raises up his colt, to the point that the charity will become like the size of a mountain.”
Allah removes the (minor) sins by giving Zakat, as the Prophet (SAW) said: “Giving charity wipes away
sins just as water extinguishes the fire.”
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Narrated by Abu Aiyub, A man said to the Prophet "Tell me of such a deed as will make me enter
Paradise." The people said, "What is the matter with him? What is the matter with him?" The Prophet
said, "He has something to ask. (What he needs greatly.)" The Prophet said: "(In order to enter
Paradise) you should worship Allah and do not ascribe any partners to Him, offer prayer perfectly, pay
the Zakat and keep good relations with your kith and kin."
Allah's Apostle said, "Whoever is made wealthy by Allah and does not pay the Zakat of his wealth, then
on the Day of Resurrection his wealth will be made like a baldheaded poisonous male snake with two
black spots over the eyes. The snake will encircle his neck and bite his cheeks and say, 'I am your
wealth, I am your treasure.' " Then the Prophet recited the holy verses: 'Let not those who withhold . .
.' (to the end of the verse (3.180).
Hazrat Abu Bakar R.A fought Jihad against those who refused to pay Zakat after the demise of the Holy
Prophet PBUH.
3.8.3
Obligation of Zakat
Allah has made Zakat obligatory on Muslims with certain preconditions. Here are the preconditions of
Zakat. If any of them is missing Zakat would not be obligatory.
1. Muslim. Zakat is not obligatory on non-Muslims
2. Adult. Zakat will not be paid form the wealth of a child.
3. Wise. Zakat is not obligatory on the wealth of mad person.
4. Independent. Slaves are not bound to pay Zakat.
5. Owner of NISAB. Zakat is not obligatory on those who do not have Nisab.
6. Nisab must be more than basic needs and free from debts
7. One complete Islamic calendar year must pass on Nisab
Legal Recipients of Zakat/ Heads of expenditure of Zakt

In Surah Tauba Verse: 60 Allah (SWT) has stated the list of those who can receive money of Zakat.
According to this verse there are eight places where money of Zakat can be spent. Except these places
money of Zakat would not be spent or accepted.
1. Fuqraa (poor & beggars)
2. Masakeen (Needy)
3. Al-Aamileen (Workers of Zakat/ Zakat collectors)
4. Mu-Allafatul Quloob (Attraction of Hearts)5
5In the time of the Prophet, when Islam was weak, money of Zakat was also used to be spent on the non-believers in order
to attract their hearts towards Islam so that they may come near to and accept Islam. But later, when islam strengthened,
this type was forbidden to practice. Now money of Zakat cannot be spent on non-believers even with the intention to
attract them towards Islam.
_____________________________________________________________________________________________________________________________________________
5. Al-Riqaab (slaves / Captives ‫)غالم‬
6. Al-Gharimeen (debtors ‫)مقروض‬
7. Fi-Sabeelilllah (In the Path of Allah ‫)مجاھدین و طلباء وغیرہ‬
8. Ibn-us-Sabeel (Traveller ‫)مسافر‬
NISAB (Amount of wealth on which Zakat is obligatory)
1. Gold 7.5 Tola (2.5% of gold will be paid as Zakat when it reaches 7.5 Tola or exceeds it)
2. Silver. (2.5% of silver will be paid as Zakat when it reaches 52.5 Tola or exceeds it)
3. Business Goods. (When the business goods are worth 52.5 Tola of silver, 2.5% of the business
goods will be paid as Zakat)
4. Cash. (2.5% of cash that is worth52.5 Tola of silver)
5. Agricultural Production. (10% of the production of land irrigated on natural system. 5 % on lands
irrigated on artificial system)
6. Herds of animals. (Three types of animals, Camels, Cows or buffalos and Goats or sheep)
_____________________________________________________________________________________________________________________________________________
3.8.4
Economic Benefits of Zakat
1. Equal Distribution of Wealth

2. Solution for Unemployment
3. With the help of zakat, your money circulates in the whole economy. As zakat is an obligatory act,
Muslims who are financially stable, pay zakat to the needy. This way, money gets out of the ones
who are wealthy enough and reaches those who are not much privileged.
4. It helps in reducing the poverty from society.
5. While paying Zakat reduces the chances of deflation in the country or in a society.
3.8.5
Social Benefits of Zakat
1. The most important benefit of zakat is that it helps building the society. If everyone keeps on
saving the money and spend on themselves, then the less privileged will always remain poor.
Therefore, with the help of Zakat, people learn to support others in need.
2. It cleans one’s character from being a miser. In today’s world, wealth has become an important
aspect of life which everyone loves to have. Therefore, when a person pays from his wealth in the
form of zakat, it means he/she is sacrificing wealth in the path of Allah.
3. It makes an Islamic society a single family in which the rich helps the poor.
4. Zakat removes the grudges and deceased feelings found in the hearts of the poor and needy
people.
5. Protection of Needy Persons
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3.9.1
The literal meanings of word Hajj are:
 to intend a journey
 to set out towards a definite objective
 to intend or plan for
In Islamic term, however, it refers to the annual pilgrimage that Muslims make to Makkah with the
intention of performing certain religious rites in accordance with the method prescribed by the
Prophet Muhammad PBUH.
3.9.2
History of Hajj
Hajj and its rites were first ordained by God in the time of the Prophet Abraham and he was the one
who was entrusted by God to build the Kaaba - the House of God - along with his son Ishmael at
Makkah. God described the Kaaba and its building as follows:
“And remember when We showed Abraham the site of the [Sacred] House [saying]: Associate not
anything [in worship with Me and purify My House for those who circumambulate it [i.e. perform
Tawaaf] and those who stand up for prayer and those who bow down and make prostration [in
prayer etc.].” (Quran 22:26)
After building the Kaaba, Abraham would come to Makkah to perform Hajj every year, and after his
death, this practice was continued by his son. However, gradually with the passage of time, both the
form and the goal of the Hajj rites were changed. As idolatry spread throughout Arabia, the Kaaba lost
its purity and idols were placed inside it. Its walls became covered with poems and paintings,
including one of Jesus and his mother Maryand. Eventually over 360 idols came to be placed around
the Kaaba.
During the Hajj period itself, the atmosphere around the sacred precincts of the Kaaba was like a
circus. Men and women would go round the Kaaba naked, arguing that they should present
themselves before God in the same condition they were born. Their prayer became devoid of all
sincere remembrance of God and was instead reduced to a series of hand clapping, whistling and the
blowing of horns. Even the Hajj call was distorted by them with the following additions:
“No one is Your partner except one who is permitted by you. You are his Master and the Master of
what he possesses.”
Sacrifices were also made in the name of God. However, the blood of the sacrificed animals was
poured onto the walls of the Kaaba and the flesh was hung from pillars around the Kaaba, in the belief
that God demanded the flesh and blood of these animals.Singing, drinking, adultery and other acts of
immorality was rife amongst the pilgrims and the poetry competitions, which were held, were a major
part of the whole Hajj event. In these competitions, poets would praise the bravery and splendor of
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their own tribesmen and tell exaggerated tales of the cowardice and miserliness of other tribes.
Competitions in generosity were also staged where the chief of each tribe would set up huge
cauldrons and feed the pilgrims, only so that they could become well-known for their extreme
generosity.
Thus the people had totally abandoned the teachings of their forefather and leader Abraham. The
House that he had made pure for the worship of God alone, had been totally desecrated by the pagans
and the rites which he had established were completely distorted by them. This sad state of affairs
continued for nearly two and a half thousand years. But then after this long period, the time came for
the supplication of Abraham to be answered:
“Our Lord! Send amongst them a Messenger of their own, who shall recite unto them your verses
and instruct them in the book and the Wisdom and sanctify them. Verily you are the All-Mighty,
the All-Wise.” (Quran 2:129)
Sure enough, a man by the name of Muhammad ibn ‘Abdullaah was born in the very city that Abraham
had made this supplication centuries earlier. For twenty-three years, the Prophet Muhammad spread
the message of monotheism - the same message that Abraham and all the other Prophets came with -
and established the law of God upon the land. He expended every effort into making the word of God
supreme and his victory over falsehood culminated in the smashing of the idols inside the Kaaba
which once again became the universal centre for the worshippers of the one True God.
Not only did the Prophet rid the Kaaba of all its impurities, but he also reinstated all the rites of Hajj
which were established by God’s Permission, in the time of Abraham. Specific injunctions in the Quran
were revealed in order to eliminate all the false rites which had become rampant in the pre-Islamic
period. All indecent and shameful acts were strictly banned in God’s statement:
“There is to be no lewdness nor wrangles during Hajj.” (Quran 2:197)
Competitions among poets in the exaltations of their forefathers and their tribesmen’s’ achievements
were all stopped. Instead, God told them:
“And when you have completed your rites [of Hajj] then remember God as you remember your
forefathers; nay with a more vigorous remembrance.” (Quran 2:200)
Competitions in generosity were also prohibited. Of course, the feeding of the poor pilgrims was still
encouraged as this was done in the time of Abraham, but God commanded that the slaughtering of the
animals which was done for this purpose should be done seeking the pleasure of God rather than fame
and the praise of the people. He said:
“So mention the name of God over these animals when they are drawn up in lines. Then, when
they are drawn on their sides [after the slaughter], eat thereof and feed the beggar who does not
ask, and the beggar who asks.” (Quran 22:36)
As for the deplorable practice of spattering blood of the sacrificed animals on the walls of the Kaaba
and hanging their flesh on altars, then God clearly informed them that:
_____________________________________________________________________________________________________________________________________________
“It is neither their meat nor their blood that reaches God, but it is Taqwaa (piety) from you that
reaches Him.” (Quran 22:37)
The Prophet, may the mercy and blessings of God be upon him, also put a stop to the practice of
circling the Kaaba in a state of nudity and the argument that the pagans put forward to justify this
ritual was sharply rebutted in God’s question:
“Say: Who has forbidden the adornment [i.e. clothes] given by God which He has produced for His
Slaves?” (Quran 7:32)
3.9.4
Obligation of Hajj in the light of Quran and Hadith.
Hajj was declared compulsory in 9 A.H. It is a mandatory obligation. The pilgrimage occurs from the
8th to 12th of Dhu al-Hijjah, the last month of the Islamic calendar. Hajj is compulsory only once in a
lifetime, by all adult Muslims who are physically and financially capable of undertaking the journey,
and can support their family during their absence.
Allah says:
“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah,
those who can afford the expenses (for one’s conveyance, provision and residence)” [3:97].
And this part of this soorah was revealed in the year of delegations (‘aam al-wufood).
The Prophet PBUH did not perform Hajj that year either because of the large number of delegations
who came to him in that year, hence, the ninth year AH was called the year of delegations or because
the mushrikeen would perform Hajj – as indeed happened – and the Prophet PBUH wanted to delay it
so that his Hajj would be only for the Muslims, and this is what happened. “In the ninth year it was
announced that after that year no mushrik was to perform Hajj, and no one was to circumambulate
the Ka’bah naked.”
Narrated Ibn Umar: Allah's Apostle said:
“Islam is based on (the following) five (principles): 1. To testify that none has the right to be
worshipped but Allah and Muhammad is Allah's Apostle. 2. To offer the (compulsory
congregational) prayers dutifully and perfectly. 3. To pay Zakat (i.e. obligatory charity). 4. To
perform Hajj. (i.e. Pilgrimage to Mecca) 5. To observe fast during the month of Ramadan.”
(Bukhari: Book 2, Hadith 7)
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3.9.5
3.9.6
 Two pilgrimages to Mecca:

 Hajj – known as the Greater Pilgrimage
 Umra – the lesser pilgrimage
 Hajj can be performed between the 8th and the 13th of Dhu al-Hijja only.
 While Umra can be performed at any time.
 Umra involves rituals: Tawaf, Sa’i, Pray, Drinking Zamzam water
 Hajj begins with the same rituals on day one, and continues with visits.
Types of Hajj
There are three Ways of Performing Hajj:
Hajj al-Ifrad (Single)
Wearing Ahram and entering from Meeqat with only intention for Hajj.
Hajj al-Qiran (Combined)

Wearing Ahram and entering from Meeqat with intention for Hajj and Umrah both.
Hajj al-Tamattu
Wearing Ahram and entering from Meeqat intending only one but performing Umrah and Hajj both.
_____________________________________________________________________________________________________________________________________________
3.11.1
Seerat
Literal Meaning: In the Arabic language the word sīra or sīrat (Arabic: ‫ )سیرة‬comes from the verb ‫ار‬
َ ‫س‬َ
which means to travel or to be on a journey. A person's sīra is that person’s journey through life, or
biography, encompassing their birth, events in their life, manners and characteristics, and their death.
Word seerat is singular. Its plural is Siyyar (‫) ِس َیر‬. Seerat also means way or path.
In Term: In the beginning, the word Seerat was used for the rules of war and dealing with non-
Muslims or biography of famous personalities but later, it is only used for the biography or living style,
behaviour, relations, activities, teachings and character of the Prophet Muhammad PBUH.
3.11.2
IMPORTANCE OF USWAH OF THE HOLY PROPHET ‫ﷺ‬
Hazrat Muhammad ‫ ﷺ‬is the only messenger and man in history whose entire life is recorded.
All his sayings, the details of his conduct and character have been preserved so that the following
generations could learn and get inspiration from his example as he ‫ ﷺ‬by practicing religion with
perfect obedience and in excellent form, set the best example for mankind to follow in their daily life.
MEANING:
The word USWA means "PATTERN" or "EXAMPLE" and the word HASANAH means excellent.
DEFINITION:
The life of the Holy Prophet ‫ ﷺ‬has been declared as an excellent pattern for the entire
mankind in the Holy Qura'n:
Surely you have an excellent example for your guidance in (the life of) the Messenger of Allah. (Ahzab:21)
ٰ
)132 ‫واطیعوا ہللا والرسول لعلکم رتمحون (العمران‬
)158 ‫واتبعوہ لعلکم ھتتدون (اعراف‬

In Hadith
“I have left amongst you two things which, if you hold them fast, you will never stray-Book of Allah
and my Sunnah.”
“My Sunnah and Sunnah of my rightly guide poius caliphs is obligatory on you.”
_____________________________________________________________________________________________________________________________________________
3.11.4
Spiritual Benefits of Uswa e Hasanah
1. One who practices single Sunnah of the prophet in the time when it is neglected, will get
reward of 100 martyrs.
2. Agreement of Allah and his Prophet
3. Peace of heart and mind
4. Salvation form Hellfire
5. Meeting with God in Paradise
Physical Benefits of Uswa e Hasanah
1. Formation of a good society

2. Equal rights and duties
3. Law and order situation
4. Unity and strength
5. Equality and Justice
6. Brotherhood
7. Sacrifice and sympathy
8. Forgiveness
9. Patience
10. Solution of social and economic problems
3.11.5
Social Benefits of Uswa e Hasanah
1. Equality
2. Justice
3. Brotherhood
4. Sacrifice
5. Forgiveness
Economic guidance in the life of the prophet PBUH
Labourer is a fried of Allah
One can own all sorts of lawful private properties.
Pay the labourer his wages before drying up of his sweat.
Haram user will not enter Paradise.
Truthful and honest businessman will be with the prophets, truthful people and martyrs in Hereafter
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3.11.8
Students participation for the Development of Ummah
Students can render their services for the development of Ummah by doing following activities
 Social welfare campaigns

 Raising voice and Fighting against anti-social activities of corrupt people in society
 Donation collecting for poor
 Working in camps of health
 Taking part in national scheme of afforestation (growing plants, trees and forests)
 Emphasizing people for cleanliness by taking part in cleanliness, sometimes themselves.
 Students can render their services to the people ravaged by Rain, Floods and Cyclones,
Earthquakes, Famine or any virus emerged in society like Malaria or Dengue
_____________________________________________________________________________________________________________________________________________
3.12.4
Moral Values (‫)اخالیق اقدار‬
Moral values are set of principles guiding us to evaluate what is right or wrong. Moral values are the
standards of good and evil, which govern an individual’s behavior and choices.
Teaching on morality and moral conduct constitute a basic principle of Islam, and the moral themes
form a large part of it. The Quran and the Hadith – the central religious texts of Islam – serve as the
primary source for it. Both the Quran and the hadith often speak in emphatic manners to instruct the
Muslims to adopt a morally good character. Showing kindness to people, and charity to the poor and
the helpless are the most highlighted and most insisted virtues in the Quran. In particular, helping
people especially in their needs, forgiving others' offenses, respecting parents and elders, fulfilling
promises, being kind to people and to animals, being patient in adversaries, maintaining justice, being
honest in nature, controlling anger come as major virtues in Islamic concept of morality.
.‫يم‬ َ ُ ُ ٰ َ ‫ك لَ َع‬
َ َّ َ
ٍ ‫َل خل ٍق ع ِظ‬ ‫و ِإن‬
And indeed, you are of a great moral character.” (Al-Qalam 68:4)
“‫”إنما بعثت ْلتمم صالح اْلخالق‬
“I was sent to perfect the noble qualities of character.” (Reported by Ahmad)
More Ahadith on importance of Moral values
“The best of you is the best among you in conduct.” [Al-Bukhari and Muslim]
“The heaviest thing to be placed in the balance of a believing slave on the Day of Judgement will be
good behaviour. And Allah hates the one who uses bad language.” [Al-Bayhaqi]
“The dearest and nearest among you to me on the Day of Resurrection will be the one who is the best
in conduct…” [Ibn An-Najjaar]
Patience ‫صبﺮ‬
‫( صبﺮ‬Forbearance/Patience/Tolerance/Fortitude) literally means to stay calm and accept a delay
In term: patience means to bear hardships, remain calm and not to lose patience, self-control and
hope even in worst circumstances”
َ َّ َ َ َ َّ َّ َ َّ َ ‫َّ أ‬ ُ َ ‫َ َ ُّ َ َّ َ َ ُ أ‬
)153 ‫ْب والصال ِة ۚ ِإن اّلل مع الصابِ ِرين (بقرہ‬
ِ ‫اَّلین آمنوا است ِعينوا بِالص‬
ِ ‫یا أيها‬
“O Believers, seek help with fortitude and Salat, for Allah is with those who show fortitude.”
_____________________________________________________________________________________________________________________________________________
‫َ َ ُ أ َ َ َ ٌ َ َ ً َ أ ً َ َ أ َ َ أ ََّ أ‬
)‫ْب (صحيح خباری‬
ِ ‫وما أع ِطي أحد عطاء خْيا وأوسع ِمن الص‬
“There is no gift that is better and more comprehensive than patience.”
Prophet’s patience
In Taaif when people of Taif used abusive language for him and threw stones at him.
A woman used to through dirt on the prophet but the prophet had patience and never took revenge,
rather he went to ask her health when she fell ill. The lady accepted Islam observing the noble
character of the prophet.
Forget and Forgiveness ‫العفو‬
Afwu (‫ )العفو‬literally means to forgive and ignore mistake of someone. In term Afwu (Forgiveness) is a
deliberate decision to release feelings of anger or unhappiness toward a person or group who has
harmed you, regardless of whether they actually deserve your forgiveness.
َ َ ‫أ‬ َ ‫ُ أَ أ َ َأُ أ أُ أ ََ أ أ‬
)199 ‫خ ِذ العفو وأمر بِالعر ِف وأع ِرض ع ِن اْلا ِه ِلني (اعراف‬
“[O Prophet!] Show forgiveness, enjoin equity, and avoid the ignorant.”
Forgiveness is better than the revenge. (Hadith)
Prophet’s forgiveness
He never took revenge form any one. When a person who killed prophet’s uncle Hazrat Hamzah came
to accept Islam, the prophet did not take revenge, rather he forgave him.
On the conquest on Makkah he announced general mercy for those who used to torture him before at
Makkah and did not take any revenge.
Justice (Equality and Equity) ‫عدل و انصاف‬
Literal meaning: fair treatment.
In term: justice denotes placing things in their right place. It also means giving others equal
treatment.
There is a little bit difference between Equality and Equity. Equality means to treat people fairly and
equally regardless of their need and desire but equity means to treat people fairly regarding their
need and desire. Both comes in justice. Sometimes Equality is required and sometimes equity. For
example, a husband has two wives with same number of children and he brings and distributes 2 kg of
oranges equally, 1 kg to one wife and 1kg to another. This is called equality and equality is required in
this case. But if has two wives, one wife has no child and the rest has two children. Here, in this case,
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equity is required. The husband is supposed to give more oranges to the wife with children than the
wife with no child. This is called equity. Sometimes a picture speaks louder than words.
‫َّ َّ َ َ أ ُ ُ أ َ أ‬
)90 ‫إِن اّلل یأمر بِالعد ِل (انلحل‬
“God commands justice and fair dealing...”
َ ‫ب ال أ ُم أقسط‬
)9 ‫ني (حجرات‬ َ َّ ‫َوأَقأس ُطوا ۚ إ َّن‬
ُّ ‫اّلل ُُي‬
ِ ِ ِ ِ ِ
“And be equitable for Allah loves the equitable.”
Prophet’s Justice
No wife ever complained against his justice.
On the occasion of establishing punishment of cutting hand of Fatima bint Al-Aswad, he said, “By Him
in whose hand is my life, even if Fatima bint Muhammad committed theft, I would have her hand cut
off.”
Truth ‫سچایئ‬
Literal meaning: speak or state right.
In term: Truth means to state right according to the reality and fact. Truth not only contains the right
speech but right thinking and right doing as well.
َّ ‫اّلل َو ُکونُوا َم َع‬

َ ‫الصادق‬ َ َّ ‫آمنُوا َّات ُقوا‬
َ ‫ین‬
َ َّ َ ُّ َ َ
)119 ‫ني (توبہ‬ ِِ ‫اَّل‬
ِ ‫یا أيها‬
“O Believers, fear Allah and be with those who are Truthful."
‫الصدق ینیج والكذب یھلک‬
“Honesty protects and lie destroys.”
Telling lie is a sign of a hypocrite. (Hadith)
There is curse on liars. (Explanation of Quranic verse)
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Prophet’s Truthfulness
People called him Amin and Sadiq because of his fair dealings.
He never told a lie.
Even his bitterest enemies admitted his nobility of being truthful and trustworthy.
Fulfilment of promise ‫ایفائے عھد‬

ً ُ ‫َّ أ َ أ َ َ َ َ أ‬ ‫أَأ‬ ُ ‫ََأ‬
)34 ‫وأوفوا بِالعه ِد ۚ ِإن العهد َكن مسئوًل (بین ارسائيل‬
“Keep your pledges, for you shall be accountable for your pledges.”
‫ًل دین ملن ًل عھد لہ‬
“No religion is of a person who does not fulfil promises.”
Lawful Earning ‫کسب حالل‬
Literal meaning: Kasb means to earn and Halal means legal and lawful
In term: Lawful earning means to earn things from lawful sources and with fair means without
cheating someone.
َّ
َ ‫الشيأ‬ َ‫أ‬
َ ‫اْل أر ِض َح َال ًًل َطيِّبًا َو ًَل تَتَّب ُعوا ُخ ُط‬ َّ ‫اس ُُكُوا م‬
ُ ‫انل‬ َ ‫یَا َأ ُّي‬
)168 ‫ان(بقرہ‬‫ط‬ ‫ات‬‫و‬ ‫ِف‬ ‫ا‬‫م‬ َّ ‫ا‬‫ه‬
ِ ِ ِ ِ ِ
“O people, eat of what is lawful and clean in the earth and do not follow the ways of Satan.”
‫أ‬ َّ ُ ٌ َ َ ََّ ‫أ ُ ُ أ‬
ِ‫ًل یَدخل اْلَنة ج َسد غ ِذ َي بِاْل َ َرام‬
Will not enter the Paradise, a person, who has been fed unlawful things.”
Lawful earning of the prophet
The prophet used to be the shepherd in childhood.
Trade and business was the profession of his family.
He believed in working hard and earning lawful and legal things.
_____________________________________________________________________________________________________________________________________________
Sacrifice ‫ایثار‬
Literal meaning: preference, Priority
In term: Sacrifice means to give preference to some else on own priorities.

ٌ َ َ َ ‫َُ أ ُ َ ََ َ ُ أ ََأ َ َ أ‬
)9 ‫اصة ۚ (حرش‬ ٰ ‫ويؤثِرون‬
‫لَع أنف ِس ِهم ولو َكن بِ ِهم خص‬
“They even prefer them above themselves though poverty be their own lot.”
Sacrifice of prophet
No beggar returned empty handed from the door of the prophet.
He distributed the gains/spoils of war among relatives, beggars, needy, orphans and travelers.
He and his wives never had two times bellyful food in Madina, whereas he was the leader of the
Islamic state.
Evils (‫)برے اخالق‬
Evils means immoral actions that spoil the character of an individual or a group and bring harm to the
society. For example, Lying, Backbiting, Hypocrisy, Haughtiness, Jealousy and etc. These evils are
strictly forbidden by Almighty Allah and His Prophet.
Harms of Evil deeds
 Backbiting causes grudge, jealousy and corruption when it becomes common in society.
 It, furthermore, breeds faction and hypocrisy, and destroys unity and solidarity in society and
shakes pillars of the religion.
 For this reason, corruption and evil increase at all times.
 Hypocrisy destroys the self-esteem of a person
 Hypocrisy creates enmities between people of society.
 Pride brings unrepentance. When you have offended someone, pride makes you unfeeling and
unrepentant hence, you’re unable to admit you’re wrong and apologize. The three words that
you will hardly hear a proud fellow utter are: Please, Sorry and Thank you. These are words
that keep our relationships with our fellow human beings going. This brings me to the next
demerit of being proud.
 Pride tears friendships apart. In addition, people begin to avoid you, talk bad about you
because of this negative trait of yours. You have yourself a bad reputation.
 Pride causes you to lose great opportunities. When you’re not humble, no one would want to
do business with you for example.
 Jealousy endangers your physical health and weakens your mental health.
 Jealousy damages the trust you feel toward yourself and the trust your partner feels toward
you.
 Jealousy weakens your relations and spoils the attitude.
 Jealousy destroys the feelings of kindness and sympathy.
_____________________________________________________________________________________________________________________________________________
3.12.10
Brotherhood (‫)اخوت‬
Concept of Brotherhood in Islam
According to Islam, all human beings have been created by one and the same God, and for this reason
belong to one great brotherhood. So far as their earthly origin is concerned, they are all descendants
of the first pair of human beings ever created by God — Adam and Eve. In their subsequent spread
over different parts of the world, variations in geographical conditions produced a diversity of skin
colourings, languages and other racial characteristics.
The teaching of Islam in this regard is that despite differences of colour, language, etc., people should
harbour no ill-will towards those who are apparently unlike themselves, for differentiating between
one man and another is not approved by God. They should rather promote fellow feeling towards
others, even if at first glance they appear like total strangers to them. Bearing in mind that they are all
traceable back to Adam and Eve, they should be each other’s well-wishers and willingly come to one
another’s assistance, like members of the same large family.
Ideally, the relation between one man and another ought not to be one of strangeness but one of
familiarity; not of distance but of nearness; not of hatred but of love.
When all human beings are descendants of the same progenitors that means that all are equal: no one
is superior or inferior. The distinction between great and small is not between one human being and
another, but between God and man. And before God, certainly, all human beings are equal; all are
equally His creatures and His servants. For God does not discriminate between one or the other of His
creations.
Brotherhood in the light of Holy Quran
Islam also teaches brotherhood with regard to the original parentage. As far as their earthly origin is
concerned, they are all descendants of the first pair of human being. So, the original common
parentage is that of Adam and Eve and to this parentage, every human being belongs and of it he
partakes.
“O, mankind! Surely we have created you of a male and female and make you tribes and families that you
know each other, surely the noblest among you unto Allah is one who fears him. Lo! Allah is Knower
Aware” Al-Hujurat [49.13]
This verse of the Glorious Qur’an indicates that the whole human race originated from a single pair of
male and female are one brotherhood that has common great-grandparents and ancestors. Islam
teaches that all mankind is but one family, as such all man and women are brothers and sisters. This
verse also clarifies that the criteria for judgement in the sight of Allah does not depend on caste,
colour, creed, gender or wealth, but on Taqwa_God consciousness, piety and righteousness. Anyone
who is righteous, pious and God-conscious, is honoured in the sight of Allah.
_____________________________________________________________________________________________________________________________________________
Brotherhood in the light of Hadith
The importance of brotherhood in Islam is not being overstressed here. The ahadith confirm and
extend the Qur’anic teachings on the subject of the Islamic brotherhood. There are many hadiths
relating to the fact that Muslim society is like a building, which bricks supports each other. For
example
Abu Musa reported Allah’s Messenger (May peace be upon him) as saying:
A believer is like a building for another, the one part supporting the other.
Ibn Abbas reported Allah’s Messenger (may peace be upon him) as saying:
the person who eats his full and the neighbour in his surroundings is hungry is not Muslim”
The Prophet said,
“None of you is believer till he wishes for his brother what he likes for himself.
Moreover, it is sufficient evil for a Muslim that he looks down upon his brother. Prophet’s teachings in
the regard is as follows:
“It is sufficient evil for a Muslims that he looks down upon his brother.”
Brotherhood in the Historical Perspective
This brotherhood was established in Madina between the emigrants from Makkah (Muhajirin) and the
helpers of Madina (Ansars). The Muhajirin (emigrants) had come to Madina empty handed and had
left all their possessions and property in Makkah. They had no source of income and were living a life
of extreme poverty and hunger. The Prophet therefore instituted a pact of brotherhood between the
Muhajirin and the Ansar (helpers) according to which they become brothers in Faith. He appealed to
them, “Let each of you take a brother in God.
The Holy Quran pays tribute to the Ansars of Madinah in these words:
“And they prefer (the Muhajirin) above themselves though poverty become their lot.”Al-Hasher [59:9]
3.12.12
Benefits of brotherhood
Overcome difficulties
Unity against enemies
It shuns turmoil, turbulence, strife and dissension.
Better society
Global community
3.12.13-14
_____________________________________________________________________________________________________________________________________________
Absence of Brotherhood in Muslims in present ere

In the present era, the spirit of brotherhood is found absent among Muslims. Today, the Muslims are
not united. There was a time when we ruled the world, but now we are being ruled. It was the feeling
of togetherness that made Islam extends its boundaries to the gates of Vienna in the West. But now,
we have forgotten the golden principle, the principle of brotherhood, and consequently have fallen
into slavery and humiliation.
Perhaps, never before in history has the Ummah been so aloof to the sufferings of their Muslim
brethren as they are today. Innocent Muslims, weak women and children are being tortured, killed
and persecuted, globally. The Ummah is oblivious to the pangs of their sorrow and discomfort. As
brothers in Islam, we need to take immediate action, to stop the genocide of Muslims. We should take
up defensive positions against the hostile tribes by supporting each other and it is a thing which fits
for people of faith. In contrary, we facilitate the assault of the enemy and have opened the gates for
them to penetrate the fold of Islam by insisting on biased partisanship and hostile rancour. These have
reduced our strength to such a degree that we can be defeated by the slightest force. It is evident that
if two champions are fighting with each other, even a child can beat them. If two mountains are
balanced in the scales, even small stone can disturb their equilibrium, causing one to rise and the
other to fall.
In short, if we want to regain our lost glory we should forget our self-made differences and be united
as we are being directed by Allah in the Holy Quran:
“And hold fast, all together, by the rope which Allah (stretches out for you) and be not divided among
yourselves; and remember with gratitude Allah’s favour on you for ye were enemies and he joined
your hearts in love, so that by his grace, ye become brothers; and ye were on the brink of the pit of
fire, and He saved you from it”. Al Imran [3:103]
_____________________________________________________________________________________________________________________________________________
Ismail Gulgee (The Gulgeez)
1926-2007
Born 25 October 1926, Peshawar, Pakistan

Died 16 December 2007 (aged 81) Karachi, Pakistan
Nationality Pakistan
Education Self-taught
Known for Painting, Calligraphy, Sculptures
Movement Islamic calligraphy
Awards Pride of Performance, Sitara-e-Imtiaz (twice), Hilal-e-Imtiaz
Introduction
Ismail Gulgee – The Gulgeez (25 October 1926 – 16 December 2007) Pride of Performance, Sitara-e-
Imtiaz (twice), Hilal-e-Imtiaz, was a Pakistani artist born in Peshawar. He was a qualified engineer in
the US and self-taught abstract painter and portrait painter. Before 1959, as portraitist, he painted the
entire Afghan Royal Family. From about 1960 on, he was noted as an abstract painter influenced by
the tradition of Islamic calligraphy and by the American "action painting" idiom.
Biography
Gulgee was born on 26 October 1926 at Karimpura locality in Peshawar, Pakistan. Initially, he went to
Lawrence College Murree and then to Aligarh University to study civil engineering before heading off
to the US for continuing his higher education. Gulgee started to paint while acquiring his training as an
engineer in the United States at Columbia University and then Harvard. His first exhibition was in
1950.
Gulgee was a gifted and consummately skilled naturalistic portrait painter who had enjoyed
(according to Partha Mitter) "lavish state support" and plenty of elite commissions in this capacity.
Nevertheless, he was perhaps best known worldwide for his abstract work, which was inspired by
Islamic calligraphy and was also influenced by the "action painting" movement of the 1950s and
1960s (Mitter notes that Elaine Hamilton was a strong influence in this direction). This is perhaps a
natural enough stylistic combination since in both Islamic calligraphy and action painting a high value
is placed on the unity and energy of gestural flow. As with the works of other action painters or
abstract expressionists, Gulgee's canvases were often quite large. He was also known for using
materials such as mirror glass and gold or silver leaf in his oil paintings, so that they were in fact
mixed media pieces.
According to the Metropolitan Museum of Art (see external links): "Gulgee's calligraphy paintings are
abstract and gestural interpretations of Arabic and Urdu letters. His sweeping layers of paint explore
the formal qualities of oil paint while they make references to Islamic design elements."
Beginning in the 1960s (if not earlier), Gulgee also created sculptures, including bronze pieces that
were (like so many of his paintings) calligraphic in form and inspiration, and sometimes specifically
based on verses from the Quran [source:artnet.com].
_____________________________________________________________________________________________________________________________________________
His paintings were bright and full of color, but the paint was put on with great sensitivity, and
paintings vibrate with intense feeling. Areas sing with luminous, thin color; thick blobs of paint
pulsate with fiberglass tears, the brush swirls strong and free. The total effect used to be very free, yet
considered and well thought out. They work enormously well, because it was all orchestrated with
great care and concentration.
His son Amin Gulgee is also a famous artist.
International and special assignments
Guljee, as he was famously known, received many requests for his paintings internationally, from the
Saudi royal family to the Islamabad presidency. Many of his works are placed in the Faisal Mosque in
Islamabad. Guljee received many awards, including from Pakistan, Saudi Arabia, Japan and France.
Exhibition and personal life
Gulgee's exhibitions have mostly been available to few people. Keeping that in mind and high demand
from public and lovers of his works, an art gallery for Gulgee has been built in Clifton, Karachi near
South City Hospital and Sea View Karachi. Gulgee mostly painted for his own inspirations and vision.
Although selected paintings are available for sale in Gulgee art gallery. Gulgee was last based in Boat
Basin in Karachi. He has a son Amin Gulgee.
Murder
Gulgee, his wife Zarrin Gulgee and a maid were found dead by strangulation in their house on the
evening of 19 December 2007 by his servants. Police suspect that all three had been murdered. While
the bodies were found on the 19th, officials report that they had apparently been deceased for three
days, leading to a speculative death date of 16 December 2007. Their bodies were found bound and
gagged in separate rooms of the house. The initial cause of death for all three has been attributed to
suffocation. According to press reports, his son reported that Gulgee's car and driver are missing.
Gulgee was buried on the evening of 20 December 2007, in Karachi.
_____________________________________________________________________________________________________________________________________________
Syed Sadequain Ahmed Naqvi
1923-1987
Born 30 June 1923 Amroha, British India

Died 10 February 1987 (aged 63) Karachi, Sindh, Pakistan
Nationality Pakistani
Known for Calligraphy, Painting, Murals, Poetry
Movement Islamic calligraphy
Introduction
Syed Sadequain Ahmed Naqvi (Urdu: ‫) سید صا ِد َقین احمد نقوی‬, Tamgha-e-Imtiaz, Pride of Performance,
Sitara-e-Imtiaz, also often referred to as Sadequain Naqqash, was a world-renowned Pakistani artist,
best known for his skills as a calligrapher and a painter. He is considered as one of the finest painters
and calligraphers Pakistan has ever produced. He was also a poet, wrote hundreds of rubāʿiyāt in the
style of Omar Khayyam and Sarmad Kashani.
Personal life
Sadequain was born on June 30, 1923 descending from a family of calligraphers. In late 1940s he
joined the Progressive Writers and Artists Movement. His true talent was discovered by Huseyn
Shaheed Suhrawardy who brought Sadequain into the limelight. He also spent some time in Paris
augmenting his skills. Sadequain received much praise for his calligraphic style, which is widely
considered iconic by many critics of South Asian art.
Calligraphy
He carried the script with a flourish in all directions, giving it the 'power of space, vigor and volume'.
Before Sadeqain, just a few painters had experimented with the medium in Pakistan. Sadequain is
commended for bringing calligraphy into a mainstream art form, as most of the known Pakistani
artists have followed Sadequain and calligraphic art now dominates the art scene.
Sadequain also painted classical literature from the poetic verses of Ghalib, Iqbal and Faiz. He
belonged to the school of thought which enriched realism with lyricism. His work was essentially
linear.
Sadequain illustrated French Nobel Prize–winning writer Albert Camus, Ghalib, Iqbal, and Faiz
He did thousands of drawings and gave them away to his admirers. He wrote and published hundreds
of quartets.
Sadequain was the most prolific painter of the after the independence of Pakistan in 1947. He was
constantly at work and he worked on large scale. He repeatedly stated that he was not interested in
decorating drawing rooms of rich and powerful. He worked on large murals for public buildings
symbolic of the collective labour of humanity, and his work was mostly donated to the public.
Sadequain in his own words was primarily a painter of figures with allegorical significance.
_____________________________________________________________________________________________________________________________________________
Murals
Sadequain was a social commentator. His murals depict man's endless quest to discover and develop
the potentialities that lie within him. His murals are densely filled and tightly packed with images to
render adequately the lofty subject. As a master muralist some of his works adorn the halls of:
 The State Bank of Pakistan (100 x 12 ft)

 The Power House at the Mangla Dam (200 x 30 ft)
 Lahore Museum, Lahore
 Aligarh Muslim University (70 x 12 ft)
 Banaras Hindu University (70 x 12 ft)
 Geological Institute of India (70 x 25 ft)
 Frere Hall Karachi
 Powerhouse at Abu Dhabi
 Punjab University Library
Renaissance of Islamic calligraphy
Sadequain was responsible for the renaissance of Islamic calligraphy in Pakistan. He was one of the
greatest calligraphers of Pakistan and helped transform the art of calligraphy into serious
expressionist paintings. He claimed that his transformation into a calligrapher was manifested by
divine inspiration. He did not follow the established tradition and created his own style of script. His
alphabets exude motion, mood, and paint vivid pictures of the message of the words of Quran.
Sadequain claimed that many of his paintings, especially after the seventies, had been based on
calligraphic forms to portray images of cities, buildings, forests, men, and women.
In Pakistan, the art of calligraphy was relegated to a second-class status until Sadequain adapted this
medium in the late nineteen sixties. Until then a few painters experimented with the medium but it
remained just that, an experiment. After Sadequain transformed the art of calligraphy into a
mainstream art form, most of the known Pakistani artists have followed Sadequain and calligraphic
art now dominates the art scene.
His works
During nineteen sixties he stayed in interior Sindh in areas surrounded by desert where nothing could
grow except cactus which would break through the rugged sandy ground. The sight of the wild cactus
growing in scorching heat and surviving the harshest of conditions left a lasting impression on
Sadequain. He adapted this symbol to depict labour, struggle, and persistence against natural
elements of resistance and triumph of hard work.
Sadequain sketched numerous drawings titled Cobweb Series, Crow Series, Christ Series, Hope Series,
and Sun Series during sixties, which were commentaries on prevailing social and cultural conditions.
Sadequain saw cobwebs engulfing our society rendering it speechless and motionless. The Crow
Series projected men as timid worshippers of scarecrows because they have lost self-respect and
spirituality. Crows however are not intimidated and gang up on humanity in flocks and pick on lifeless
humans. In the Christ Series Sadequain showed the crime being committed in front of the Christ while
he was still alive on the Cross.
Contrary to man's images portrayed in Cobweb or Crow Series of drawings, Sadequain glorified the
hard work and labour of ordinary workingmen by showing them struggling with primitive tools
_____________________________________________________________________________________________________________________________________________
during the stone age, developing agricultural land, discovering scientific breakthroughs, and exploring
the universe. He sometime used Kufic script to form human images and carried that theme through
vast canvases. One of the representative works of this genre is titled "The Last Supper," which was
awarded the prestigious Binnale de Paris award in France. Sadequain was awarded first prize in
National Exhibition of Pakistan in early sixties. He was bestowed with several awards and medals in
Pakistan as well as foreign counties. But he seldom attended the award ceremonies neither accepted
the award money.
Sadequain had commanding knowledge of literature. He wrote thousands of "Rubaiyats," which he

published in several books. Ruqaat-e-Sadequain (‫ )راعقت اصدنیق‬and Rubaiyat-e-Sadequain (‫)ريایعت اصدنیق‬
These verses have been adjudged unique and critically acclaimed by literary elite. Like his paintings,
the verses also address the topics of human nature, virtues and weaknesses of society.
During his life Sadequain exhibited his works on all continents. His exhibitions in foreign countries
were sponsored at State levels and were attended by large audiences of all walks of life. A "faqir" at
heart he gave away most of his paintings to friends and foes, and painted gigantic murals in public
buildings at no cost. He declared the giveaways as gifts to the citizens of the cities where the public
building was situated.
Sadequain has been covered in the print and electronic media extensively such as the TV series
"Mojeeza-e-Fun" which highlighted his work in a masterful documentary. "The Holy Sinner" is a book
published in 2003, cataloguing a number of his paintings, which were exhibited at Mohatta Palace,
Karachi during the same year. The massive book is one of the largest and heaviest ever published in
Pakistan and it also has a collection of articles about Sadequain published previously in magazines and
papers over the course of years.
Prominent works
 Illustration of verses with scenes
 He preserved the original form and rules in calligraphy and brought innovations. On the contrary,
others changed the original structure of calligraphy.
 Line was a Identity of Sadqain, whereas colors were Identity of others.
 He was the man who introduced calligraphy as an art in Pakistan.
 Not only the elite class but also the lower class could see his work and admired him.
 Lithographic illustration of L'Étranger by Albert Camus, 1965
 Illustrations of the classical Urdu literature, especially the poetry of Ghalib, Iqbal and Faiz on
canvas.
 Painting, Aftaab-e-Taaza, illustration of lines by Allama Iqbal, 9 by 6 feet (1.8 m) – located in
Pakistan's Unicorn Gallery.
Death
Sadeqain died on 10 February 1987 at Karachi Pakistan at the age of 83 while painting on the wall of
Frere Hall and he fell down and could not survive. He is buried in Sakhi Hassan graveyard in Karachi.
Awards
1960 – Government of Pakistan – Tamgha-e-Imtiaz
1961 – Government of France – Biennale de Paris Award
1962 – President of Pakistan – Pride of Performance Award
1975 – Government of Australia – "Cultural Award"
1980 – Government of Pakistan – Sitara-e-Imtiaz.
_____________________________________________________________________________________________________________________________________________

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ISLAMIYAT COMPULSORY Notes Grade XII Updated on 10.07.

Meaning of the word Quran

Some names of Quran

Division of the Qur’ān

Makki and Madani Surahs and their characteristics

5. Every verse which mentions the hypocrites is Madani.

Some Characteristic of Madani verses

Qualities of the Holy Quran

Qur’ān in comparison to other revealed books

Miraculous Qualities of the Holy Quran

Miraculous effect of Recitation of Holy Qur’an

Chance of Conversing with Allah Almighty:

Eloquence of Holy Quran

Periods of collection and compilation of Holy Quran:

2. Period of Hazrat Abu Bakr (�)

3. Period of Hazrat Usman (�)

2. Hadith-e-Faili:( ‫) حديث فعلي‬

3. Hadith Taqreeri:( ‫) حديث ﺗﻘﺮيري‬

Collection and compilation of Hadith

Importance of Hadith in understanding the teachings of the Holy Qur’an

Periods of collection and compilation of Hadith

2. Compilation during the Period of the Companions of the Prophet.

4. The period of Taba Taabaeen (Followers of the Successors)

Meaning of word Aqeedah

There are six basic or fundamental beliefs of Islam

1. Tauheed (Oneness of God)

Allah says in the holy Quran:

Logical examples of Existence of God

1. A believer in this testimony can never be narrow in outlook.

Meaning of the word RASUL

Humanness: ‫برشیت یا انسانیت‬

Logical Reasons why the Prophet Muhammad is last prophet

Personality of the Holy Prophet encompasses all excellence

Explain the word ‘Mala’ikah’;

importance of belief in angels

A’isha (R.A) narrated that the Prophet (saws) said:

Great angels and their responsibilities

Jibreel (‫)حضرت جبرائیل‬

How angels implement the commands of Allah

Difference between Dunya and Akhirah

5. Every type of recommendations (‫ )سفارش‬works 5. But in Akhirah, only fair recommendations

here. will do.

IMPACT OF BELIEF IN HEREAFER

Motivates towards good deeds.

Keeps away from evil deeds.

Formation/Establishment of good society based on moral and ethical values.

Peaceful society based on law and order situation

Importance and Excellence of Lailatul Qadr (Night of Power)

Aims and Objectives of Fasting

Spiritual benefits of fasting

Some terms in respect of Zakat

whom Zakat can be given.

Legal Recipients of Zakat/ Heads of expenditure of Zakt

NISAB (Amount of wealth on which Zakat is obligatory)

Economic Benefits of Zakat

1. Equal Distribution of Wealth

Social Benefits of Zakat

The literal meanings of word Hajj are:

 Two pilgrimages to Mecca:

Hajj al-Qiran (Combined)

IMPORTANCE OF USWAH OF THE HOLY PROPHET ‫ﷺ‬

)158 ‫واتبعوہ لعلکم ھتتدون (اعراف‬

1. Formation of a good society

Social Benefits of Uswa e Hasanah