SUBEJCT

ISLAMIAT

TRANSLATION

PREPARED BY

1. Surah-E-Ikhlas

1. Say, He is Allah, the one

2. Allah is Eternal and Absolute

3. None is Eternal and Absolute

4. And there is non like him

2. Surah-E-Kausar

1. Indeed we have given you the Kawsar

2. So, pray to your lord and make Sacrifice

3. Surely your hater is the one cut off

3. Surah-E-Nassar

1. When the victory granted by Allah and the conquest came

2. And you see people embracing the religion of Allah is large numbers

3. The celebrate the praises of your Lord, and seek his forgiveness

4. He is ever ready to shoe mercy.

4. Surah-E-Falak

1. Say, I seek refugee in the lord of the daybreak

2. from the evil of what he has created

3. From the evil of darkness when it is intense

4. From the evil of those who seek to promote discord

5. From the evil of envier when he envies

5. Surah-E-Nass

1. Say I seek refugee in the lord of mankind

2. The king of mankind

3. The god of mankind

4. From the mischief of the sneaking whisper

5. Who whispers in the hearts of mankind

6. From among jinn and mankind

6. Surah-E-Quraish

1. From the tradition of the Quraish

2. Their tradition of traveling in winter and summer

3. Let them worship the lord of this house

4. Who provides them with food lest they should go hungry

5. And with security lest they should live in fear.

7. Surah-E-Lahab

1. May the hand so Abu Lahab perish doomed he is

2. his wealth and his gains shall not avail him

3. He shall enter a blazing fire

4. And his wife, the carrier of firewood

5. Shall have a rope of palm fiber round her neck

8. Surah-E-Kafaroon

1. Say, o disbelievers

2. I don’t worship what you worship

3. Nor do your worship what I worship

4. I shall never worship what your worship

5. Neither you worship what I worship

6. You have your own religion and I have mine.

9. Surah-E-Maoon

1. Have you seen him who denies our religion

2. It is he who harshly repels the orphan

3. And does not urge others to feed needy

4. Woe to those who pray

5. but are heedless to their prayers

6. Who put on a show of piety

7. But refuse to give the even the smallest help to others

10. Surah-E-Fell

1. Have you not seen how your lord has death with the people of the elephant

2. Did he not cause their treacherous plan to be futile

3. And send against them flights of birds

4. Which pelted them with stones of sand and clay

5. Thus he made them like devoured day leaves.

CHAPTER # 2

FUNDAMENTAL PROBLEMS OF HUMAN LIFE AND

THEIR DIFFERENT SOLUTIONS

1. Fundamental Problems.

2. Fundamental problems and science

The scope of science is limited to experiment, observation and research

Foundation of science is laid on sense perception

Science never has touched the questions relating to the human soul.

3. FUNDAMENT PROBLEMS AND PHILOSOPHY

Greek philosopher Democritus of Atomist school of though

Existence of Universe

A sudden clash of indivisible particle resulted into universe Democritus

Mixing of should and matter resulted into universe Aristotle

Determination and ideas as creator Schopenhauer and Rant

Evolution is the foundation of every thing Darwin

All our attempts to reforms this world will fail Voltaire

To go into search of the solution of the fundamental problems of man is just

making a fun of this problems Schopenhauer

The above vies lead to or given birth to may other views

The highest duty of man lies in leaving one self to one’s fate Zeno

It is impossible to willingly accept defeat there fore it must be totally

forgotten in pleasure Epicures

There is no firm truth Corneades

Government of Philosophers over the general people as the solution of the

over all problems of human beings Plato

Economic forces as equal to the government of philosophers Karl Marx

Notion of peoples Government as absolutely wrong Voltaire

Economic equality as impracticable Spinoze

Philosophy is something deceptive interpretation of the unknown and

imperfect known will Durant

4. Fundamental Problems and Religion

Provides a code of life

Exmphasizes upon knowledge received by “Why”

5. Fundamental Problem and Knowledge

i. Science based on sense perception

ii. Philosophy (Reason) takes the help of senses

iii. Meditation (Wajdan) not free from senses

iv. Divine revelation or Wahy Stronger and reliable knowledge

6. Fundamental Problems and modern civilization

Based on material culture i.e. sense perception

E.g. The western world.

7. Fundamental Problems and Islam

A complete code of life

Need of the world

An Islamic ideology

CHAPTER # 3

RELIGION AND ITS PLACE IN HUMAN LIFE

Religion

A path, a way

A path fined or appointed by God, a way of life prepared by God

1. Religion is the natural urge of man i.e. fulfils spiritual requirements of man.

2. Religion is a human necessity.

3. Religion is a universal truth.

Necessity and importance of religion and its place in human life

1. Solve fundamental problems of human life

2. Imparts particular peculiar angle of thought

3. Helps is the establishment of a balanced society

4. Religion stands for unity of life.

5. “Only Religion can secure you of your emancipation in this atomic age”

(Toynbee)

6. Religion is the natural age of man

7. Man gets consolation from religion

8. Religion tells man as to what is his position in the universe

9. Fear of punishment in life after death for evil deeds.

10. Balancing the worldly and other worldly

11. Religion prescribes a complete code of life.

12. Religion brings loftiness in character. It is religion which has always given

human beings loftiness of character and has been responsible for

remodeling society.

Importance of religion

“Religion proves to be the greatest force, the relinquished and redeemer of

mankind.” (Toynbee) in an atomic age religion is the only hope of mankind.

Islam

“Indeed, Islam is the only religion in eyes (near) of Allah”

Meaning

“Peace” OR complete submission

Technically

Means achievement of peace with Allah and man and complete resignation

to Allah in thoughts, words, beliefs and deeds peace with Allah means complete

submission to his well, Peace with man means dong well for fellowmen.

Essence of Islam Peace

Root

Fruit

Mission of Islam

To bring peace in the world

Prophet Muhammad (SAW)

Book Holy Quran

Characteristic of Islam

1. Islam is the religion of nature framed to the very nature of human beings

2. Islam presents details of rights and duties rights of neighbors, etc.

3. Islam is a combination kind and just

Not as harsh as Moses.

Not as lenient as Christ.

But a midway.

4. Islam a sum total of teachings of all prophets.

i. Teachings of Hazrat Hood

“We sent a brother to nation of A’ad. He said, “O people of my nation

worship Allah because there is on except him worthy of worship”

ii. Teachings of Hazrat Saleh

“And we sent Saleh to the nation of Samod. He Said, “O people of my

nation worship as there is non worthy of worship except him”.

iii. Teachings of Moses

“Then Moses said, “Do I search an other Allah for worship for you even he

make you the superior of all nations”.

iv. Teachings of Jesus

“Indeed Allah is mine and your Rabb worship him, this is the right path.

v. Prophet (SAW)

“Say (SAW) o the holder of the book, come to the point which is common

between you and us, that is, worship non except Allah and none of us make Rabb

except Allah.

So all the Prophets preached Islam i.e., All people worship only one Allah.

5. Teaching of Islam very instructive the Quran is full of valuable instructions.

6. Islam is a complete code of life.

7. Islam a solution of fundamental problems

Basic Characteristics of Islam as a world religion

1. Simplicity

2. Explicitness

3. Realistic attitude towards problems

4. No room for Puritanism

5. Freedom and satisfaction to all human desires and instincts.

6. Individual reforms ands self discipline.

7. Social, political and economic reforms.

8. Sees life as a whole and an indivisible unity.

“A Muslim cannot be a Muslims in the Mosque and a nationalist or

communist in politics. He is a Muslim everywhere”.

Teachings of Islam

Very instructive and reasonable

i. Believe in one god,

ii. Believe in His angels

iii. His books

iv. His apostles / Prophet

v. Last Day of Judgment and decision of good and evil.

Pillars of Islam: Five

i. Faith (Iman)

ii. Namaz or Prayer

iii. Roza or Saun

iv. Zakat or Charity

v. Hajj or Pilgrimage

Other Teachings

i. Social codes

ii. Economics codes

iii. Moral values / codes

iv. Political codes.

Islam is Din not Mazhab

Din a complete code of life

Mazhab not a complete code of life e.g. Christianity

Comparative Estimate of the Fundamental beliefs of the great religions

1. Concept of God

i. Hinduism treats god soul and matter and no unity of god Idol worship.

ii. Judaism God is faithful husband, Hazrat Uzair is His son and Angels are his

daughter attributer sexual position to god.

iii. Christain. Treats god as a kind father Jesus as son of God According to

Trinity three concepts of God,

a. God the father

b. The son

c. The Holy Ghost

d. Some includes Mary (Mariam) also in God hood.

“Surely have they disbelieved? Who say that God, He, is the Messiah, Son

of Mary”.

(Al-Maidah-17)

“Most certainly they (also have chosen disbelief who says that God is a

third of the three, and there is no deity except the one god”

iv. Islam

“Neither He begets nor is he begotten; he is one and none shares his

authority; none is worthy of worship, except Him, who has always been alone and

will always remain alone

“Islam is a form of kind of theism, simples and more austere than the

theism of most forms of Christianity lofty in the conception of the relation of man

to God and of man to lower creation”.

(Stanley Lane Poole)

2. Concept of Prophecy

i. Judaism

Consider Moses as prophet but Hazrat Uzair as son of God. They give title

of prophet to every ordinary person who could indulge in sins.

They changer or accuse many prophets for adultery and other sings

ii. Christianity

Jesus as prophets and also as son of god.

iii. Hinduism

No concept but believes in Avatars whom they gave the position of

prophet.

As Ram Chandra Ji and Krishna Ji.

Both indulge in sensual pleasure and love. Viz Krishna Ji and Gopis.

iv. Buddhism

Gautam Buddha had rebelled against view of God and Prophets. But after

his death his followers gave him the position of God and an elevated Prophet.

v. Islam

In Hadith there were 124000 Prophets but Quran contains the name of only

27. Muslims believe in all Prophet and finality of Prophet Muhammad (SAW).

3. Worldly Life

i. Jesus do not have any code worldly life.

ii. Buddhism and Christianity preach monastic life and asceticism which is

unnatural and impracticable. This concept leads towards loose character.

iii. Hinduism put forward the most critised cast system

iv. Islam Rejects monasticism and asceticism

“There is no monasticism in Islam”

(Hadith)

This world is created for the use of mankind and it is folly on the part of

man not to use it.

4. The Hereafter

i. Buddhism and Hindusim preach a theory of KARMA and Transmigration

of soul.

ii. Christinaity have some concept of it but popes, Cleargymen and priests

invented such devices as to escape punishment by getting sins forgiven. As

the sale of entry cards to heaven by Tetzel in Germany. Islam Belief in

hereafter is essential for embracing Islam. Concept of Heaven and Hell.

5. Family Life

i. Christianity

Woman has a secondary importance in family life. After marriage

she has no right in husband’s property. There is law for cancellation of

marriage.

ii. Hindusim

not included in inheritance of property. The practice of sati (burning of

women with dead husband.

iii. Islam

Has fixed the status of woman. Emphasis on Nikah, Laws for marriage.

Islam, the only workable religion

A perfect religion

A complete code of life

“Indeed Islam in the only religion (Din) Near (in the eyes of) Allah”

(Al-Baqar19)

ISLAMIC IDEOLOGY

Ideology: View of life

“It signifies the thoughtful foundations of any movement or system and a

civic, political and social programmer or lives of action derived out of it”

Islamic Ideology

The way of thought and the civic line of action this is approved of an

recommended by Islam.

Characteristic of Ideology

Establish a relationship between one aspects of life with another.

Characteristics of Islamic Ideology

Based on derive revolution.

Complete code of life.

Middle Path Mid way in every action the best of all (hadith)

Socio-Moral code

Faith (Iman) the central point.

No Ascetician and Monsticism. “No Asceticism in Islam”

An ideal economic system.

Universal and permanent principles

Emphasis upon knowledge.

It is the duty of every Muslim to seek knowledge (Hadith)

Seek knowledge even if it be found in china (Hadith)

Approbation (Rawadari)

Islamic ideology a movement

Force from all doubts and superstitions.

ISLAMIC IDEOLOGY AND OTHER IDEOLOGIES

Other Ideologies

1. Incomplete nature of codes

2. Not provide answers to fundamental problems of human beings

3. No reliable sources of knowledge.

4. Concept of God is absent.

Conclusion

Mention all the above characteristics briefly

Source of Islamic Ideology

Divine revelation i.e. the Holy Quran and Sunnah

WORSHIP IN ISLAM

Ibadat

“I have not created the Jinn and ins (human kind) for any other purpose

except that they worship me”

(As-Zuriyat 156)

Meaning

The world ‘Ibadat’ is derived from the world ‘abd’ which means servant or

‘Slave’. Thus Ibadat means ‘servitude’ or slavery.

Forms / Kind

Namaz, Roza, Hajj, Zakat, Jihad etc.

Islamci Philosophy of Ibadat

To serve God and to be obedient to Him throughout life in all

circumstances in called Ibadat.

Salah, Saum, Zakat, Hajj and Jihad are the Ibadat that we have to perform

throughout our lives.

NAMAZ OR PRAYER

Rise O Bilal And sooth us through the prayer!

Purpose of Creation of Man

“I have not created the jinn and ins (human bind) for any other purpose

except they worship me” 9Az-Zariyat: 56)

Objective of Islamic teachings purification of soul

This purification depends on person’s relationship of servitude with Allah.

This relationship manifests in three forms.

1. Worship: Prayer and Zakat

2. Obedience: Fasting and I taikaf

3. Support / backing for cause of Islam: Hajj and Umrah / Jehad

Meaning

Derived from Arabic word “Slat” which means “to pray” Is a person word

which mean Ibadat to any deity so the word SLAT should be used.

Al-Quran

i. And keep up the prayers and give the stated alms and bow with those who

bow (Al-Baqarah:43)

ii. Be all of you attentive towards Him and reverence him, and keep up the

prayer.

iii. O you who believe Strengthen yourselves with preservence and prayer. (Al-

Baqarah: 153)

iv. Keep up the prayer it restrains you from indecency and evil (Al-Ankabot:

45)

Traditions / Hadith (SAW)

v. Prayer is the pleasure of my eyes

i. Prayer is the key to heaven

ii. Prayer is the coolness of my eyes

iii. Washing in Reiver for five times

iv. Ibn Masud Asked to prophet (SAW) which deeds does Allah like the best?

He replied offering the prayer on time.

Kinds of prayer

i. Obligatory Fajf, Zuhar etc

ii. Optional prayers Nawafil

iii. Juman and Eids

iv. Ramazan prayer (Tarawih)

v. Prayer for thankfulness

vi. Prayer for dead

Ode of worship

Realization of the divine presence need attention

i. Azan

ii. Mosque

An ancient Institution

All the prophets at are their time enjoined it.

Importance of Namaz

i. A dividing line between belief and unbelief

(Dr. Hakim Aslam)

ii. It is a communion between God and man

(Maulana Muhammad Ali)

iii. A prerequisite for Muslim citizenship and is the hallmark of Muslim. If

they repent and be diligent in the prayer and pay zakat, they shall become

your brother in religions. (9:11)

iv. Save us from evil Be steadfast in prayer because it stops lewdness and evil

(29:45)

v. The prayer cleanses away sins. Attend with diligence to your prayers at

both ends of the day and in a portion of night. No doubt, good deeds make

amends for sins. That is an admonition for thoughtful man. (11:14)

vi. Means of countering hardships, eradicating troubles and difficulties:

Believers seek help from perseverance and from the prayer. Indeed, God is

with those who preserve. (21:153)

vii. Reward (Da’wah) “And those who hold tightly the book of god and who

are diligent in prayer (and the righteous), we shall not deny these righteous

their reward. (7:170)

viii. Means of perseverance on the truth

ix. As nature of every object of the universe

x. The prayer is real life.

O you who believe Respond to Allah and his messenger when he calls you

to that which will give you life. (8:24)

Individual Benefits

1. Discipline and responsibility

2. Character Building

3. Sense of duty responsibility

4. Humbleness

5. Bring a person near to god

6. Punctuality

7. Fear of god

8. Self belief self contest

9. Purification of mind and soul

10. Efficiency

2. Collective benefits

1. Unification of Muslim community

2. Equality and fraternity brotherhood

3. Principle of leadership and discipline

4. Solution to communal problem

5. Source of communication

6. Physical fitness

7. Destroy Egoism

8. Live purpose of Muslim Ummah

Belief in God (Tawheed)

Is there doubt about god who is the creator of sky and earth. (Abrahim:10)

First and foremost principle in Islam

Concept of God in other religion

Christian Trinity

Hinduism idolatry

Zoroastrianism Dualism

Concept of God in Islam

i. Sunah Ikhlas

ii. Quranic Argument: 3 kinds

Lower of material experience of humanity

i. Drawn from the word that centers on the word Rabb:

Indicates that every thing created by god bears the impress of divine

creation in the characteristic of moving on from lower to higher stages until it

reaches completion

ii. Human Soul Nature experience of Humanity

There is inner light within each man which makes him conscious of the

existence of God. Depends on man’s spiritual development

iii. Divine Revelation

Clearest evidence of the existence of God. There are many prophecies

which had been foretold when the whole circumstances were against them but

which came true at last and testify the truth that there is a great power.

Arguments of Quran

i. And there are tracts adjoining one another, and gardens of grapes,

And field of (Corn)

And plan trees with roots joined together and with roots not so joined.

They are watered with same water

And we distinguish some above the other in relish of eating. Most surely

there are sings for people who understand.

(Al-Raad:4)

ii. “Surely you lord is God, who has made the heavens and the earth into six

periods”.

(A’ale-Iman)

3. Rational Proofs

According to Islam Allah exists

Many scientists to not believe but admit that three is some power or energy

behind this creation.

Argument 1: The Phenomena of universe

“Read in the name of Rabb who created”

He is the controller.

Argument 2: One law for the whole universe

“There is neither incongruity where things belonging to the same class are

subject to different laws, nor disorder whereby the law cannot work.”

Argument 3: Everything is held under control and is subject to law

“No one interfere with the course of another or hampers it, on the other

hand all things are helping each other to attain perfection.”

Argument 4: human soul itself (inner light tells

“We are means to it (the soul) than you”

(Al-Quran)

Argument 5: Divine Revelation

Argument 6: Everything has a cause and then finally there is first cause and first

cause is single, perfect unchangeable and free from all accidents.

Technological Argument

Order, coordination and proposition in universe

The Unity of Allah: Essential belief for a Muslim

The Doctriin of Divine unity is standing protests against polytheism,

dualism, atheism and idolaters.

Allah is one in this person, one in his attributes and one in his work.

Effects of faith on man in the Unity of God

1. Principle of moral elevation.

2. Doctrine has freed man from slavery of nature.

3. Freed from slavery of man.

4. Produce high degree of self respect and self esteem in man.

5. An end to false expectation.

6. Patience

7. Peace of heart and mind.

8. Broad mindedness.

9. Self respect.

“To whom you are asking are noting else than men like you”

(Al-Araf-194)

10. Contentment.

11. Bravery

RISALAT

One of the cardinal principles in Islam is the belief in the prophets or Nabis

who appeared in this world to preach the religion of Allah.

Prophet or Nabi

Meaning / Definition

“An ambassador of Allah and the rational beings amongst creatures”

Who are the Prophets?

The prophets were raised by Allah himself for the making. They were

appointed to convey to man his message of truth. It is the command of Allah that

His Prophets should be believed.

1. “Righteousness is this one should believe in Allah, and the last Day and the

angels and the books and the Prophets” (Al-Quran)

2. “Obey Allah and His messenger” (Al-Quran)

Function and Necessity of Prophets

1. Conveying the message of Allah.

2. Uplifting the Humanity.

3. Releasing man from bondage of slavery.

4. Guiding man to right path.

5. Divine revelation.

6. Establish religion of Islam.

7. Purify it from all sorts of corruptions.

Attributes / Distinct Marks of Prophet hood

1. Humanity “Says) I am man like you? “We are but men like you”

2. Prophet Hood is the bounty of Allah. “Allah knows best on whom to

bestow prophet hood”.

3. Knowledge bestowed by Allah: “He does not speak according to personal

desires but says what is revealed to him”.

(Al-Najm)

4. Ismat (Sinlessness): They are nature “We dedicated them (the Prophets) for

our purpose on account of their inclination towards the next world and

remembrance of the life to come, verily they are all in our sights elect and

good persons”.

They are pure, Perfect, obedient a faithful person

(Al-Imran)

It is not attributable to a Prophet that he should act unfaithfully

(Al-Quran)

5. Miracles:

6. Wahy:

7. Sadiq and Ameen

Finality of Prophet Hood

“Mohammad is not the father of any men among you, but he is the

messenger of Allah and the seal of the Prophets”.

(Al-Quran)

Following creates necessity for a new Prophet

i. If teachings and instructions of previous prophet disappear.

ii. If they are incomplete and unsuitable to the people.

iii. If previous Prophet was raised for a particular period or a particular nation.

“This day have I perfected for you your religion and completed on you my

blessing”

(Al-Quran)

Prophet Hood in Revealed Religions

Judaism: Mosses (A.S) as Prophet but Jews consider Hazrat Uzair (A.S) as

son of God.

Christianity: Jesus Christ as Prophet but also son of God

Concept of Prophet Hood inIslam

Very clear

Islam believes in all the Prophets without any distinction

Muhammad (SAW) last Prophet and seal of Prophets.

Prophet Hood of Muhammad (SAW) is for all humanity and all nations

Conclusion

“Verily, it is our favour to the faithfull that we sent to them a Prophet from

amongst them a prophet who recites his curses and purifies their soul, and teachers

them the book and its wisdom”.

(Al-Quran)

HAZRAT MUHAMMAD (SAW)

PROOFS AND ARGUMENTS

Torah (On Moses)

Bible (Jesus)

There is mentioning of (SAW) with the name of Ahmad.

Guatam Buddha mention him with the name of Maitrya

Vedas and Bhagvada Gita.

Zoroaster also mentioned Prophet (SAW) in his discussion.

1. His miraculous personality also a Proff of his greatness.

2. Unique incidents at the time of his birth ex.

Distinction of Iran fire house.

Sadah canal not dry.

Unique light on Mr. Faran

Statues turned turtle in Ka’aba turtled down in Ka’aba

3. Distinction: He is for whole of universe

Personality of (SAW)

1. A great reformer

His (SAW) behaviour with Slaves

Eradication of Social evils etc.

2. As a nation builder

Established Republic at Madina

3. The greatest teacher of humanity

4. Most successful person in religion worldly affairs enydopedin Britannica

5. Top personality of the world by a non believer write (Micheal Hart top

personality of world.

AKHIRAT

Kullo nafficin za’iqa tul maot

Introduction

One of the essential articles of Muslim faith, which is the belief in the last

day (Yaum-al-Akhirat)

“Towards him is the return of you all, the promise of God is a sure fact”.

(Al-Quran)

“There is for them a boiling drink and a painful agony, on account of what

they believed”.

(Al-Quran Younus)

Last Day / Day of Judgment

Allah will destroy the whole world one day and then restore it

Appearance of the last day

The exact time is known only to God.

Signs

i. Disbelief among men.

ii. Spread of sensuality pleasures of senses

iii. Sedition and tumults uproar violent agitation of mind or feeling

iv. Great distress in world Trouble / misfortune / danger

v. Rising of sun in west

vi. A monster emerge from Mt. Safa

vii. Coming of Dajjal.

viii. A smoke shall fill the earth.

ix. Three eclipses of moon.

x. Coming of Al-Mehdi.

Stages of life after death

Life after death begins as the deceased person in interred into sepulcher.

This state is called “As-saah”. It is of three kinds (1) Sughra (Minar resurrection).

(2) Wusta (3) Kubra.

1. Questioning by Angels

Munkir and Nakir

God, Prophet, faith and Qibla

2. Burzakh

Stage between death and resurrection

Spiritual world

Peace of suffering according to deeds.

3. Hour of resurrection

Israfil (angle of resurrection)

Trumpet blast (Blast of resurrection)

3 blasts

4. Day of Judgment

“And we shall set up just balances on the Day of Resurrection so that no

soul shall be dealt with unjustly in the least and though there be the weight of a

grain of mustered seed. We shall bring it and sufficient are we to take account”

(Al-Quran)

5. Heaven

“A likeness of the garden which the righteous are promised, there flow

rivers, it fruits are perpetual and its shade”.

(Al-Quran)

“We have made then virgins loving equals of age, for sake of companies of

the right hand”.

(Al-Quran)

6. Hell

“Non-believers have to eat Zaqam (a tree) and said to them, “taste ye the

pain of burning”.

Importance of the Faith

1. Strong Safeguard Against Vices “World is the cultivation of hereafter”

(Hadith)

2. Law and order, peace

3. Religions Zeal.

4. Human Character

5. Moral Responsibility

6. The Chief Aim Ibadat

7. Great source of Consolation

8. Patience to bear trials

9. Courage

10. Spirit of Sacrifices

11. Reduction of poverty help of fellow man.

12. Shahadat & Jihad

13. Solution of many trivial problems

14. Positive attitude

“Fear god and ye know that ye have to got to God.

(Al-Quran)

Concept in other religion

1. Hindusim: no

2. Christian: have some concept

3. Judaism: have some concept

4. Buddhism: no

ZAKAT

27 times in Quran

3rd

Pillar of Islam.

Word derived from “Zakat” Which, means to purify.

Compulsory in 2 AH

Compulsory on

i. Muslim

ii. Adult

iii. Own property according to Nisab and one year is passed on it.

iv. Who is Sahib-E-Nisab

“And keep up the prayer and give Zakat and bow your head with those who

bow”

(Al-Baqra:43)

“If they none believes accept this Islam, tell them that Allah has made

obligatory a charity in their wealth which is taken from the wealthy among them

and returned to the poor among them”.

(Al-Hadith)

Def and Meaning

Meaning

Derived from Arabic word “Tazkia” which means to purify in Arbaic Zakat

means purity and cleanliness

Technically

It is portion set from wealth for poor and need so that wealth and self could

be purified.

Heads of Zakat

“Zakat is only for the poor and needy, and for those who are Amil over it,

and for those whose hearts may be reconciled (to the truth), and for the

emancipation of slaves and for those who have been inflicted with loss and for the

way of Allah and for the way farer. This is an obligation decreed by the Almighty,

All knowing and the wise”

Zakat is given to

a. Poor and needy.

b. Collectors of Zakat.

c. Whose hearts are to be won

d. Emancipation of slaves.

e. Burdened by loan

f. In way of Allah.

g. Wayfarer, traveler.

Zakat in Quran

1. Those who spend their wealth, by night and by day secretly and generally

verily there is no fear on them not shall they grieve.

(Al-Baqarah)

2. Fight in the way of Allah with your wealth and your lives

(Al-Quran)

3. By no means shall you attain righteousness until you spend (in way of

Allah) of that you love

(Al-Quran)

4. And woe unto idolatrous who give not Zakat and who are disbelievers in

hereafter.

(Al-Quran)

5. Do hey not know that God himself accepts the repentance of his servants

and takes their charities

(Al-Quran)

6. Take Zakat from their wealth o prophet in order to purify them with it.

(Al-Quran)

Advantages of Zakat

1. Social security system

2. Distribution of wealth.

3. Eliminate poverty or reduction

4. Circulation of wealth

5. Investment flourishes

6. Capital labour problems

7. Wealth increases

Social Benefits

1. Reduction of poverty

2. Welfare state

3. Social welfare

4. Peace and harmony

5. Mutual help

6. Reduction in crimes

7. Social mobility

Religious Benefits

1. Allah’s blessings

2. Better life in this world and hereafter.

3. Purification of self

4. Purification of wealth.

5. Spiritual peace

6. Lessens love of wealth

7. Taqwa Piousness

Umat Muslima

“You are the best Ummah””.

(Al-e-Imran: 110)

Meaning: A Group

Quran used the word Ummah for Muslims e.g. “And in this way we made

you an average Ummah”.

(Al-Baqarah: 143)

All the Muslims are included in Ummah. As Hazrat Abrahim and Ismail

A.S prayed

“O our Rabb, make us your subservient and raise a subservient nation

(Ummah) from us”.

(Al-Baqarah: 128)

Purpose of this ummah

To propagate the name of Allah i.e. Islam

Status of that Ummah

The best ummah because it has best Shariah which cancels all the previous

shariahs

RESPONSIBILITIES

1. To understand its own Shariah

“Asked them whether knowledgeable and ignorant can become equal

(Zumar: 09)

Only those understand it who are knowledgeable

(An Qabot 43)

2. To follow the Shariah

Who created death and life so that he can test who acts in the best way

(Al-Quran)

3. To preach / spread the Shariah

And there should be a group among you who call others for good deeds and

prohibit them from civil deeds

(Al-e-Imran)

And Momin men and women are companion of one another who preach

good and prohibit evil deeds.

(Toba: 71)

Degeneration / Decline of Ummah

1. Careless rulers

2. Luxuriousness

3. Materialism

4. Treachery

5. Internal disputes

6. Hyporacy

7. Regionalism

8. Unfit education

9. Alienation towards Moral values

10. No participation in Jehad

11. Rulers animosity

12. Hatred toward relatives

13. un Islamic practices in vogue

14. Exterme Taqleed / Adherence

15. Illiteracy

16. Sectarianism

17. No Ijtehad

18. Extinction of Religious practices

How to progress Address the above problems

Unity of Ummah

“And all of you hold the rope of Allah and do not divide yourselves in sects

(Al-e-Imran: 103)

Basis of unity of Ummah

On religion and faith is the base.

Suitable steps of follow

1. Awakening the thought of unity

2. Commencement of practical steps

3. Mutual cooperation

4. Need of passion

5. Mutual problem of freedom

6. Geographical unity can lead to a strong Muslim bloc.

7. Exploit resources.

Hurdles

1. Linguistic problem

2. Economic problem

3. Regionalism

4. Different culture and races

5. Sectarianism

6. Lack of strong leadership

7. Imbalance between population and land

8. Not following Islamic Teachings

9. External powers

10. Lack of practical steps

11. Civil wars in some countries

12. Differences between countries unwilling for the unity.

Step for unity of Ummah

1. Preaching of unity among Muslims.

2. Support in freedom struggle

3. Self reliance

4. Unity of Ummat-e-Muslim based on Islam and not on colour and races

preached.

5. End to sectarianism

6. Preaching of Islamic teachings

7. Use of collective powers

8. Brother hood

9. Common language

10. Literature preaching unity

11. Common trade market centre

12. Establishment of international Muslim Arbitrary council

13. Easy transportation among Muslim countries

14. Help for poor Muslim countries

15. Interaction between students of Muslims countries.

16. Taking advantage of pilgrimage.

17. Establishment of Islamic system

18. Culture delegation

19. Establishment of Common wealth of Muslims countries.

20. Work for common Islamic culture

21. Common Education System

22. Common News agencies.

23. Summit conferences

SOURCES OF ISLAMIC SHARIAH

What is the Shariat

1. “Shariat is an infallible doctrine of duties and comprises of the whole of the

religious, social, political, domestic and private life of those who profess

Islam”.

2. Shariat means the canon law of Islam and its author is Allah.

3. It is the basis for judging the actions of man whether these are right or

wrong.

4. Shariat is the complete code of Islamic law pertaining to the rights and

duties of a Muslim.

Meaning

Shariat means literally “the clear path to be followed

Technically

Law of guidance for the regulation of life in the best interest of man

Purpose of Shariat

The purpose of shariat is to see that

Functioning of the society regularly and gloriously

Enable man to make full use of his powers

Make everything in the world serve him

Make use of all the provided means

Stop man from harming himself or other intentionally or unintentionally.

We give these a Shariat in religion, follow it and do not follow the lusts of

these who do not know (Al-Quran)

Sources of Shariah

1. Quran

2. Hadith and Sunnah

3. Ijma

4. Qiyas

5. Ijtihad

Objective of Shariat

Is to show best way to man Thus violation of this law amounts to sin.

Deals with

All aspects of life of Muslim both religious and secular and divided into

four heads

i. Right of God

ii. Right of individuals

iii. Right of other man

iv. Rights of all creatures

SOURCE OF ISLAMIC LAW OR SHARIAH

Main are Two

i. Fundamental

Quran

Sunnah

Ijma Qiyas

Ijtihad

ii. Implicative

Istislah

Istihsan

Urf

(Dr. Mustafa Ahmad Zarqa

An Egyptia Scholar)

Quran

Principle source of Muslim law

Collection and compilation (arrangement) of Holy Quran

Revealed in portion in 23 years

Verses were preserved on, skins of palm tree leather etc. shoulder boner of

govts parchments of paper

Zaid Bin Sabit was chief composer

30 equal parts

Chapters 114 (Surah) Divided in Rukuu and each section (Rkuu) deals with

one subject

Section into Ayats

Total Ayats 6240+113 (Bsmillah Ayats) = 6353

1. Holy Quran

From book page (135)

2. Sunnah

From book page (139-141)

Maccan Surah – 93

Madinite Surah - 21

Maccan Surah

Short, incisive, fiery, impassion in style

Replate with prophetic feeling

Deals in

Faith is Allah and devoted to surrounding the Muslims into that faith

Madinite Surrah

Long, verbose and rich in legislative materials

Intended to translate faith into action

Regulation relating to prayers, fasting, pilgrimage and sacred months are

laid down.

LITERARY STYLE OF SURAH

Maccan Surah

The ture happiness of mind may be sought in communion with Allah.

Madinite

That man’s dealing with another man may be a source of bliss and comfort

to him

Compilation of Quran

Surah were arranged during the days of prophet (SAW)

Muslima Kazab and Shahadat of 70 Huffaz.

Quran revealed from Allah to Prophet (SAW) through Gabriel AS collected

and completed by Hazrat Abu Bakar and Usman R.A and provided with

vowel points by Hajjaj Bin Yousaf had admittly remained unchanged

through centuries.

And we have revealed the scripture on you only that you may explain on

them that wherein they differ and (as) a guidance and a mercy for a people

who believe.

Quran seeks to guide man through all walks of life

(Muhammad Hamidullah)

THE SUNNAH

Allah is connected with community by His Quran and Muhammad (SAW)

by Sunnah.

(Sahih Muslim)

Means

Literally: path or way of life

Shariah: Sunnah of (SAW)

Hadith: Sayings of (SAW) record of Sunnah Hadith is the rechile of sunnah

Sunnah: deeds of (SAW) customer of the Prophet

“It is the custom in which this noble pattern (the Holy Prophet SAW) is

said to have enacted positive rules for religious and moral life

(H.L Lammens)

Division of Sunnah

i. Al-Sunnah Al-Qawliyah

ii. Al-Sunnah Al-Filiyah

iii. Al-Sunnah Al-taqririyah

Deals in: Matters as a revelation, knowledge pilgrimage and cleanliness,

prayers, funerals, taxes, trade, commerce, inheritance etc.

History of Sunnah

Not recorded during Prophet (SAW) era,

“Do not write down my sayings. He who has quoted me in writing in other

then Quran should delete what he had written. But you are free to quote me orally.

In 3rd

A.H was compiled

Sahih Bukhari Abu Abdullah, M. Bin Ismail Bukhari (804-869)

Sahih Muslims Abdul Hussain Muslim Al Nishapuri ( 821-874)

QIYAS

FOURTH IMPORTANT SOURCE OF SHARIAT

Definition

Literally: Qiyas means comparing with judging by comparing with

Islamic parlance: It is defined as the process of deduction in which the law

of a text is applied to cases which though not concerned with the language are

governed by the reason of the text

Generally: Qiyas is an analogical deductin based on the three sources of

law, namely the Quran the Sunnah and Ijma.

Iman Abu Hanifa: was one of the four great Imams, and he made

profound use of Qiyas. That is why his followers are called “Follower of Qiyas” or

“Rai”

Necessity of Qiyas

Qiyas is used in those cases which are not discussed in the Quranh. Sunnah

or even Ijma.

If such a dispute arose, the jurists then looked for a case resembling it in the

Quran, Sunnah then Ijma. By consulting these sources they reached an analogical

decision which is called Qiyas.

Example

During the time of Prophet (SAW) intoxicating liquors were prohibited.

But these liquors were made from grapes and dates later on the liquor was made

from alcohol.

The objective was the prevention of intoxication so through Qiyas the

decision was reached that all the intoxicating materials is prohibited.

Authenticity / Authority of Qiyas

In order to establish validity of Qiyas, Ullama rely upon the following

Hadith which encouraged the exercise of individual judgment.

When the Prophet (SAW) was sending Maaz Bin Jabal to Yemen as a

Governor, he (SAW) asked Maaz what he would do if he encountered a new

problem.

Maaz replied that he would follow the Quran if it was not clear in the

Quran he would follow the Sunnah of the Prophet (SAW) and if the Sunnah of

Prophet (SAW) failed to satisfy him; he would use his own judgment (Qiyas)

The Prophet (SAW) appreciated his reply and encouraged him to exercise

his own judgment.

According to as Hadith, Prophet (SAW) told Abu Musa Al-Ashari. Judge

upon the book of Allah if you do not find what you need, judge upon the sunnah of

Prophet (SAW) and if you don’t find it in that also then use your personal opinion.

In Quran

To those who exert show a clear path

Those who have eyes get admonition to warn gently

Difference between Ijma and Qiyas

1. Qiyas of one generation could be rejected by another generation

2. Qiyas could be done by a single person whereas Ijma is the opinion of

majority.

3. Ijma is considered stronger than Qiyas.

Primary Source of Shariat: Quran and Sunnah (SAW)

Secondary Source of Shariat

Ijma

Qiyas

Ijtihad

Implicative sources

I. ISTIHSAN

Means

Juristic preference it means the application of discretion in juristic opinion,

preferring one of the two possibilities which make for greater public good.

II. ISTISHLAH

Means a decision which will save a public good even through such a

decision is not mentioned in the Quran and Sunnah (SAW)

III. URF

Is the common practice among the Muslim community (Ummah) as their

common habit or “ad’aa”. The ulema of Arab counters have applied this method in

the evaluation of Islamic law in their communities e.g. Egypt, Syria etc.

IJMA

Third source of Shariah after Quran & Sunnah

Definition

Literally: Ijma means agreeing upon and uniting in opinion

In Islamic Law: It is defined as consensus of opinion of the companions of

the Prophet (SAW) or of the Muslim Jurists over a question of law.

According to some Jurists: IJMA means the consensus of opinion of the

mujtahids or an agreement of Muslim jurists of a particular age on a question of

law

Difference of Opinion

There are three different opinions regarding Ijma.

1. Ijma is the consensus of the companions of Prophet (SAW)

2. Ijma is the agreement of Muslim jurists over some matter

3. It is the agreed opinion of Muslim jurists during first three centuries of

Hija.

Kinds of Ijma

Ijma is of two kinds

i. Ijma-i-Azimah

If all mujtahids of an age give their consent on a particular issue

ii. Ijma-i-Rukhsah

if there is no unanimous decision but the community as a whole accepts the

decision of some mujtahids.

Inference of Ijma

Ijma could be inferred in three ways

1. By Qaul word

When the Mujtahids express their opinion on some point or question

2. By Fil deed

When there is unanimity in practice

3. By Sukut Silence

When Mujtahids to not agree with the opinion expressed by one or more of

them by not opposing any opinion

Necessity of Ijma

At first Prophet Muhammad (SAW) used to make every decision

After his demise complexities arose in theological and judicial issues

Therefore there was a necessity to find out new rules and regulations on the

basis of Quran and Sunnah

After the Prophet (SAW) departure, if any complexity arose the

companions of Prophet (SAW) and the prominent jurists of the age,

exercised their individual judgment on the issue. The decision was reached

when majority of them agreed upon a certain point. This was called Ijma

Authority / Authenticity of Ijma

In Quran

1. Do not like those who have separated and divided after they had received

the clear proof.

2. Obey the Prophet and obey those who have authority among you.

3. And consult with them upon the conduct of affairs.

4. And hold fast unto the rope of Allah and do not be divided

In Hadith

1. It is incumbent upon you to follow the numerous bodies

2. Whoever separates himself from the main body will go to hell.

3. he who opposes the people’s decision would die the death of a man who

died in the age of ignorance.

4. Hand of Allah is upon the Jamaat.

5. If anything comes to you for decision, decide according to the book of

Allah, if anything comes to you which is not in the book of Allah, then look

to the sunnah of Prophet, if anything comes to you which is not in the

sunnah of Prophet (SAW), then book to what people unanimously agreed

upon.

Examples of Ijma / Supporters of Ijma

1. Hazrat Abu Bakr

2. Allama Abu Baqa Hanafi

3. ImamMalik

4. ImamAhmed Bin Hanbal

Rules of Ijma

1. Binding upon Muslim society

2. Ijma at the age of companions takes preference over others

3. Ijma is considered agreed upon if there is no objection and if spreads in the

people even a single jurist decides it.

4. Cannot override Hadith or Sunnah

5. Ijma can replace another ijma apart from companion

POLITICAL SYSTEM OF ISLAM

Western concept of state

According to Garner the western concept of state is

The state is a community of people who are occupying a definite area and

possessing an organized government to which the general body of inhabitants

renders habitual obedience.

What is an Islamic State

Sovereignty rests with Allah Almight, and we delegates political authority

to some selected person.

Purpose of Islamic Sate

Islamic state should promote good and stop evil.

Characteristics of an Islamic State

a. It is a government of Allah sovereignty lies with Allah

b. It neither a democracy nor a total theocracy government of Church in

Medieval times. It is Theo-democracy.

c. Islamic state is based on the levels of Quran and Sunah i.e, the Shariah.

Basic Principles of Islamic State

1. Adll Justice

2. Shur’a consolation

3. Freedom of speech and expression

4. Responsibility to god.

5. Equality Musawat

6. Law of Shariah

7. Independent Judiciary.

8. Elected Ruler

9. Freedom to persons individual freedom

10. Economic equality

11. Legal

12. Freedom of

13. Protection of minorities

SALIENT FEATURES

1. Sovereignty

1. Blessed He in whose hand is dominion and he over all things hath power.

2. They ask, have we also got some authority. Say all authority belongs to

God alone.

3. To Allah belongs whatever is in the heavens and earth

(Al-Quran)

2. Legislature

Quran, Sunnah, Other sources of Shariah.

Do not say wrongly with your tongues that this is lawful and is unlawful.

3. Khalifah Representative of Allah

4. Bayat Support to caliph

5. Citizenship who live pay tax

An Arab has no superiority over a non Arab, neither does a non Arab have

any superiority over an Arab, nor does a white man posses any superiority over a

black man neither does a black man have any superiority over a white man.

(Hadith)

6. Obligation of Khalifah

To preach good and stop evils

7. Advisory Council Shur’a

All issue to be discussed here.

Difference of opinion in my community is manifestation of divine mercy

and my community would never agree on an error

(Hadith)

God Muslims are those who conduct their affairs by mutual consultation

8. Appointment and Dismissal of Khalifah.

If he deviates from Quran and Sunah.

9. Method for election of Khalifa.

The method adopted during Khalifat-e-Rashida had a common feature i.e,

selection of best through initial election, nomination by preceding elected khalifah,

or election through an electoral college followed by a private Bayat and

subsequently the appointment being conferment through public Bayat or

referendum.

10. Qualification and Disqualification of Khalifah

Khalifat or any government office cannot be given to a person who

demands it.

Once Hazrat Abu Zar Gaffair (RA) asked the Prophet Muhammad (SAW)

to appoint him as a governor Prophet (SAW) answered.

Abu Zar Government is trust we do not give it to such a man who demands

it.

11. Denial of Khalifa is unlawful

One who denies Khalifat is professing ignorance.

12. Obedience to Khalifah

Obey Allah and obey the Prophet and those of you who have the authority

13. Check on Khalifah by they Masses

Common masses

14. Responsibilities of the State

When you may get the law of government over masses, you should

maintain justice and peace

(Al-Quran)

You are the best community sent forth to mankind you enjoy the right

conduct and forbid the wrong.

David, lo we have sent thee as a vice-regent in the world therefore judge

right between mankind.

Legislation by Government And those who exert we show our self

Fundamental rights of people

Separation of Judiciary from executive

Tax collection and disbursement

JIHAD

Fourght thou then in God’s way

(Al-Nisa: 84)

Obstruction in the way of Din

Obstruction in the way of Din should be handled and be removed. This is

done by jihad.

Meaning

Doing everything to the utmost in the way of god and service of faith and

Shahadat-e-Haq

KINDS

1. Internal Jihad

Is that effort in which effort is made to remove evil practices which enter

into the Islamic society,

(Hadith)

2. Fakri or Dawati Jihad

Implies that whatever doubts appear in the minds of non Muslims, they

must be removed firth with and with convincing arguments. For instance the

Maccan Period

3. Armed jihad

Most loved by God

“And let those fight in god’s way who sell this world’s life for future we

shall, and them given him a great reward.

(An-Nisa: 74-75).

Where Possible (Conditions)

Where there is an Islamic state is in existence.

For the defence of an Islamic state.

Importance

1. QURAN

i. Its reward

“Among those Muslims who sit in their without any particular reason and

do not fight and those who fight in the way of Allah by their lives and money are

not equal. Allah has promised more reward for the latters”.

(Al-Nisa: 95,96)

The greatest worship

“Have you equaled those who fetch water for Hajis and serve mosque of

Haram to those who have believed in Allah and the day of the judgment and fright

in the way of Allah? They are not equal in front of Allah. And Allah does not

guide the persecutors. (Al-Toba)

2. ACCORDING TO THE HADITH (SAW)

i. Hundred steps above in Janat

“Who fight in the way of Allah” (SAW) said to Abu Saeed (R.A) Muslim

ii. Promise of Janat

SAW said to Abu Huraira (R.A)

“Janat become compulsory on one that fight in way of Allah even for a

period, sufficient for milking a she camel but this fight should be to propagate the

name of Allah.”

iii. The greatness of a few moments of Jihad

Hazrat Anus (R.A) quoted (SAW)

“A single morning or evening which is passed in way of Allah is far better

than this world”.

(Bukhari)

Purpose of Armed Jihad

1. To curb the cruelty of the cruel to save the oppressed

“Permission has been given to those against whom war is being fought

because they are oppressed and Allah as power to help them”.

(Surah Hajj)

2. Punishment for fraudulent breaker of promises

With whom you made agreement but broke it again and again and did not

abide by it. So if you find them during war then punish them severely.

(Al-Anfal)

3. To curb internal enemy

“O Prophet (SAS) Stage Jihad against hypocrites and non believers.

(Al-Toba)

4. To Preserve Peace

Those who fight with Allah and his prophet (SAW) and make disorder in

the country they should be killed their punishment (Al-Maedah)

ISLAMIC INSTRUCTIONS FOR JIHAD

1. Not murder old, women and children

2. Do not burn the enemy

3. Care in murdering

4. Prohibition to beat on the face

5. Prohibition to murder by trying the enemy

6. Prohibition to beat ambassadors Muslim Kazab’s messengers

7. Prohibition of plundering: goats in the way

ISLAMIC CODE OF LIFE

(SOCIO MORAL CODE OF ISLAM)

Two important characteristics

i. Moral standard built after making good will of Allah as the sole object of

life.

ii. To establish the good and prohibit evil.

Morality

To refrain from bad actions and to pursue good actions is the goal of Islam.

And this is known as morality or Ikhlaq.

Best repository of Ikhlaq

Prophet (SAW)

In the person of your prophet is the best example (Al-Ahzab: 21)

I have been sent for the completion of morality. (Hadith)

Kinds

Moral values are of two the types

a. Desirable Qualities

Discussed below

1. PATIENCE OF PERSEVERANCE (SABR)

Meaning

To be established and keep firm in hour of distress of when something is

happening against one’s wishes.

Quran

God is with preserving one (2:249)

O believers take help from prayers (Slat) and patience while you are

worried.

And give glade tiding to preserving ones, who when a happening happens

to them Say surely to God we belong and surely to Him we return. (2:156)

Sheikh Sa’adi Sheerazi

Patience is a great wealth and patience is the quality of the prophets

2. PIETY OR REVERENCE (TAQWA)

And reverence god to whom you shall be gathered (58.9)

Means: Fear of God

It is that strong determination which stops going on the path of evil and

instigates to go on straight path.

Quran

Fear him and establish prayers. (30:10)

Fear god so that god may have mercy upon you (49:10)

Surely for those who practice reverence there is gardens of bliss with their

lord ( 68:34)

Brotherhood Akhuwat

Meaning: Brotherhood

All the Muslims are brothers unto each other (49:10)

Exp: of boy

“Until one has faith, cannot enter heavens, and there can be no faith without

mutual love (Brotherhood)” Hadith (SAW)

Quran

“All of you catch hold of God’s rope and don’t separate yourselves and

remember that favour of god which hath brought upon you by uniting you because

you were each other’s enemies, and it was by His grace that you become brother.

(3:103)

UNITY ITTIHAD

And all of you catch hold of God’s rope and do not separate yourselves.

(3:103)

The basis of unity ittihed is unity in faith Tauhid and the sense of

brotherhood comes on account Tauwhid and this sense of brotherhood is the sign

of unity.

Quran

Surely god loves those who fight in this path in line drawn up as if they

were a cemented wall (As-Saff: 4)

Hadith

One Muslim is like a building to the others as the constituents provide

strength to the building so do the Muslims in the cause of unity

Example

Brotherhood between Muhajrin and Ansars

Unity of plgeon can flew a net

EQUALITY

All of you are the children of Adam and Eve (49:13)

Hadith

Khutba Hijjat-ul-Wida’a

Hinduism Cast system

Arabs & other negros etc

Iqbal

The servant of God i.e. man has not to care the least about anything and

especially his place in society because neither he anyone’s slaves nor he had any

slave he is free because land and government all belong go God.

JUSTICE, KINDNESS AND PARDON

(ADI, IHSAN AND IFOW)

Adl

And world of thy lord is whoel an justice (Al-alam: 116)

Meaning

In Islam means justice, to others as well as to one’s own self and also to the

gifts bestowed by god.

Kinds

i. Legal justice by govt.

ii. Personal justice by oneself

Quran

One must be just because undoubtedly god loves the just

Undoubtedly we sent the book, and sent the balance so that people may

follow justice.

Greatest Injustice

Breaking of promise and contract

When god gave you an objective why not practice justice

Kindness (Ihsan) and Pardon (Ifaw)

Whosever practice kindness become the leader of the world

Kindness

To excuse one’s debtor

Pardon: (Ifow)

Excusing the servant who has done some wrong is pardon.

Quran

For god loves is a friend the corers of good muhsinin

(Al-Baqarah: 195)

And forget not benevolence Ihsan amongst yourselves for god sees what

your do.

(Al-Baqarah: 237)

Pardon

And let them forgiven and forget do you not love that god should forgive

you. (An-Nur: 22)

TOLERATION RAWARDARI

Means

God behaviour towards non Muslims

Quran

Let there be no compulsion in religion (Al-Baqarah: 256)

Do not use bad words for them who do not worship god and worship gods

or objects, lest they may use had words for your God, may the reason be

their ignorance or short knowledge.

Their blood of non Muslims was like our blood. H.Ali. R.A)

SOCIAL SERVICE

Khidmat-i-Khalq

Who devotes himself to the service of him Muslim brother it is God’s

promise that he will help him.

To help one in difficulty, Illness etc.

He keeps them friends who are clean harted and serve others.

Story of Abhu Bin Adhem

THANKFULNESS

SHUKR

Quran

And be greateful thankful to me, and be not ungrateful to me.

(Al-Baqarah: 152

And we will reward the thankful (A’al-i-Iman: 144)

If you thank me, shall give our more.

PUNISHABLE QUALITIES

1. Greed (Hirs)

2. Back kiting (Ghibat)

And do to back kite one another, does anyone of you love to eat the fles of

his dead brother. Surely you loath it (Al-Hujarat: 12)

3. Takabbur Pride

And walk not in the earth boastfully with pride surely you cannot cut the

earth into two nor can you reach mountains in height.

9Bni Israel: 37)

God loves him not who is proud, boaster. (An-Nisa:36)

OPPRESSION OR TYRANNY ZULM

Quran

Those who wrong men and are aggressive in the land without justification

they are the people for whom there is a painful agony

(Ash-Shura: 42)

Allah liketh not oppressors (Ash-Shura: 42)

MISORLINESS BUKHAL

There are those who act miserly and command men who also to be misers

and they conceal that which god has given them out of His grace, and for the

unbelievers we have prepared a degrading agony. (An-Nisa: 3)

Israaf Prodigality

That drink but do not be extravagant, Allah does not like prodigals.

(Al-A’raf: 31

Falsehood Kizab

And to God belongs the kingdom of heaven and the earth, and the day, the

hour shall be established that day the liars shall lose.

(Al-Jasiya: 27)

Lie Daroghgoi

Surely God guides not one who is unrestrained, a great liar.

(Al-Muminun: 28)

QUEST FOR KNOWLEDGE

TALB-E-ILM

HADITH (SAW)

Seak knowledge from cradle to grave.

To seek knowledge is a duty for every Muslims and Muslimah.

Seek knowledge if it be found in China.

Acquire knowledge. It enables the possessor distinguish right form wrong it

light up the path to heaven it is our friend in the desert, our society in solitude, our

companion when friendless. It guides to happiness, it sustained in adversity.

It is an ornament among friends, and an amour against enemies.

The ink of a scholar is more holy than the blood of the martyr.

He diet not who seeketh knowledge

Whosoever revereth the learnend, reveneth me.

RELIANCE OF GO

Tawakkul

Means: Reliance bharosa on God. The person whop puts reliance on God

or who took Tawakkul and obeyed God can never be misled.

Quran

And rely upon God. For sufficient is God as a protector. (Al-Ahzab:3)

As to Him who relies upon God, then he is sufficient unto Him.

And upon God should the faithful rely. (Al-Maidah: 1)

TRUTHFULNESS

Amanat

Means: Not only to give back a thing safely but also Amanat in advice etc.

Quran

Surely your god commands upon to pay back the trust to their owners.

(An-Nisa: 58)

O ye who believe Violate not the promises of god and the messenger and

violate not the trusts among yourselves

IKHLAS

Means: Purification of heart and complete permission to the will of God.

Quran

Sunnah Ikhlas.

ISLAM AGAINST TERRORISM

1. Islam Advocates peaceful coexistence

Oh people we have created you from one male and one female no doubt the

nobles among you in the presence of Allah is he who is more pious (49:13)

2. Islam spread with peace Tabligh

First address of PBUH on hill of Safa

Bilal, Usman bin Affan & Zubari bin Al-Awwan were tortured

Said Bin-Al-Waqas tortured

3. Not terrorism or hidden war

Fight in the way of Allah those who fight you, but transgress not the limits.

(2:190)

If they attack you, them kill them but if they cases, then Allah is oft-

forgiving, Most merciful.

4. Fatah Makkah: A complete immunity to All

Express orders were given to all generals to practice forbearance and in no

instance to make the first attack.

(Washington Irvin)

5. Act of Infidels

Don’t become infidel revert to disbelief after me by Striking the necks

cutting the throats of one another. (SAW)

6. A Cursed Man

Whoever points an iron rod towards his brother the angels shall go on

cursing him until he stopped even if he victim happens to be his brothers (SAW)

7. No excess in Islam

Be aware of excess in matters of religion. For as a matter of fact those

before you were destroyed by religions immoderation. (SAW)

IJTIHAD

What is Ijtihad

1. Etymology

The word Ijtihad has been derived from the word Juhd which means strive,

exertion, effort etc.

2. Definition

In Shariah Ijtihad means to strive for the religions interpretation of different

issues confronting the life in the light of Quran and sunnah.

Definition of Ijtihad according to Prominent Scholars

1. Definition of Iqbal

To strive for the establishment of an independent opinion about a certain

legal issue

2. Imam Bazavi

To strive for comprehending the religious verdict

3. Imam Aamdi

To brood over in an utmost way on an issue in the religious paradigm

Ijtihad has also been called the opposite of Taqleed

Taqleed is defined by Imam Aamdi as

To obey the order of others with out any argument if reservations.

Type of Ijtihad

1. Ijma

2. Qiyas

3. Istadlal

4. Istehsan

5. Masaleh Mursala

6. Urf

Component of Ijtihad

1. Presence of a Mujtahid

2. Process of Ijtihad

3. Ijthihad process should be for a religious matter

4. Utmost effort.

Requirements for a Mujtahid

1. Scholar of Arabic

2. Scholar of Quran

3. Scholar of Sunnah

4. Knowledge of principle of Fiqh

5. Understanding of Collective Issues.

6. Knowledge of objectives of Shariah.

7. Knowledge of the saying and decisions of his predecessors.

8. Capability of thinking and understanding

9. Solid opinion

10. Rationalistic mind

11. He should be just

12. Pious nature

References Supporting Ijtihad

1. And those people who strike in our way, we open new ways for them (Al

Quran)

2. When a ruler makes effort Ijtihad in giving his proclamation then there are

two benefits for him if he makes a mistake in his proclamation then there is

one benefit for him (Al-Hadith)

3. Omar does not know whether he has found the truth, but he did not lapsed

in his effort

(Hazrat Omar R.A)

4. Scholars are the heirs of the prophets (Hadith)

5. Hadith Mazz bin jabal was appointed the Governor of yemen

Requirement / Importance of Ijtihad

In Quran we come across two type so proclamations and verdicts

a. Permanent e.g. Towheed, Salaat, Zakat etc.

b. Temporary or for a particular time

The second type of verdicts is which needed to be reinterpreted with help of

Ijtihad for example.

1. The issue of slavery

2. The issue of beggars

3. Abolition of crime.

4. Inheritance issues.

5. Divorce Issues.

Ijtihad is necessary for such issues.

Every passing day brings new and unique problems. Such problems are, not

mentioned in Quran or even Sunnah.

In order to tackle these problems according to Islamic sprit, Ijtihad is

necessary

Ijtihad of Hazrat Umar (R.A)

1. Hazrat Umar (R.A) stopped the method of using a woman’s name in the

Tashbeeb of Arabic poetry

2. He stopped the Hijvia Satirical, form of poetry

3. The Fidia for different prisoners of wars was proclaimed to be different.

4. He stopped the practice of dividing, the occupied land between the

Mujahideen

5. He stopped the practice of giving three divorces at once.

ISSUES AND PROBLEMS OF TODAY WHICH REQUIRE IJTHIHAD

1. Issues with Ijtihad itself

a. Is the possible for any one person in modern times to have all the

capabilities necessary for a Mujtahid

b. The Parliament should be allowed to do Ijtihad or not

c. Which issues shall be tackled with Ijtihad

2. Social Issues

Women rights Divorce Family planning, child labour, llhteracy, Child

marriage.

3. Economic Issues

Banking system, stock exchange, tax system, natural resources and their

governorship, profit percentage

4. Political issues

Welfare state, election of ruler, removal of ruler, reservoirs of state,

democracy

5. Cultural Issues

Tv, women on screen drama, films, music, loud speaker, women in sports

etc.

6. Medical Issues

Blood Transfer, organ donation, donation of eyes after death, cloning,

selling of kidney etc.

ECONOMIC SYSTEM OF ISLAM

Introduction

Absolute ownership of everything belongs to Allah but man being his vice

regent has the servitude of whatsoever lice in the heavens and the earth.

BASIC OBJECTIVES

1. Public Benefit

Neither private gain nor state profit “All Muslmis have equal share is three

things, water, gas and fire

2. Spending of Extra Money As directed

“Spend whatever remains over your needs

(Al-Quran)

One bed for husband, the other for the wife, th8e third for guest and fourth

is for Satan. (Muslim)

3. No squandering of wealth uselessly

Don’t squander, Allah does not love the extravagant

4. Charity

An in their wealth, beggars and the out cast have due share

5. To eradicate hunger and poverty

It is contrary to faith that a Muslim should sleep well fed while his

neighbour tosses about in bed tormented by hunger

(Mishkat)

SALIENT FEATURES

1. Prohibition of interest Riba

In Pre-islamic era peopled loaned money to needy on exorbitant rates of

interest, like Riba increase

Lead to poor economic conditions and creating vast difference between rich

and poor

Allah Hath Blighted usury and made alms giving fruitful

Usury is an equal crime for its give, and taker, writer, witness and

negotiator

(Hadith)

2. Opposed to Hoarding

Those who hoard up gold and silver, and spend it not in the way of Allah

unto them give tidings of a painful doom.

(Al-Quran)

“Hoarder is accused”

Merchandise following towards the market must not be blocked

3. Opposed to concentration of wealth

So that this wealth may not circulate among the rice from you

(Al-Quran)

4. Allows private ownership

Anyone who cultivates a barer land becomes its owner

(Hadith)

One who keeps the land uncultivated for three years, will have no claim

over that land

Rights to ownership of land are not absolute and are subject to demand of

national welfare

Inheritance laws of Islam also not allow the wealth to accumulate, in few

hands

5. Free Enterprise of Business

Only check is Human Walfare.

And when the prayer is ended, then disperse in the land and seeks Allah’s

bounty (Al-Quran)

6. Taxes are allowed for the state

For proper functioning of state.

But neither very much nor insufficient.

In time of Hazrart Muhammad (SAW)

Taxes were levied on Agriculture Tenth of Harvest, and foreign traders

2.5% of value of goods.

7. Zakat

Charity must be taken from the rich and distributed among the poor

(Hadith)

8. Industry and Islam no concept of class struggle

Pay the labour before his labourer sweat is dry

(Hadith)

Islamic teachings are midway between capitalization and communism

Capitalism squeezes out whatever it can get form the labours.

9. Certain Important Features

a. Honesty is exalted

No one should eat a food better than one which he took after toiling in

labour

(Bukhari)

Earning of lawful livelihoods is a dutyr only second to prayer

A truthful and honest merchant is with the prophet (SAW)

(Hadith)

b. Role for women in economy

To men is what they earn and to women what they earn

(Al-Nisa)

c. Begging is condemned

Qubaisah, it is all equal that one eats by begging or through ill gotten

property

10. State Responsibility

Islamic state should be a welfare state

Islamic state has the duty to provide basic necessities of life like food,

shelter, clothing, education, health etc to all the inhabitants.

WOMEN’S RIGHTS IN ISLAM

Women

In ancient time

In Judaism

In Christianity

In India

Is Islam

Rights / Duties

As a child As a sister

As a Daughter

As Wife

As a mother

i. Economic Rights.

ii. Political System Rights

ISLAMIC CULTURE

Culture Define

Ling dress, beliefs, norms, way of living, eating, marriage, treatment with

guest, festivals, architecture, treatment of women, Islam gives principles but not

restricts or specifies the things.

1. Lang: Favour the learning of Arabic but not restrict it.

2. Dress :Moral values should be followed

3. Eating: Human, Halal, Makzoh

4. Marriage: give a way hoco to marry.

5. Festivals: Edins, local fairs

6. Art and Architecture

7. Treatment with animals

SUICIDE BOMBING LAWFUL OR UNLAWFUL

War is defensive not offensive in Islam.

War is not for personal, for expansion of territory, for wealth & not for

material objectives but for cause of Alllah.

War is a complete code with whom to fight, with what ways.

Weapon

Atomic Bomb and Suicide bombing not allowed in normal war

But when others have atomic bomb and one has not that one can go for nay

weapon when there is no way for the hopeless.

In sacred months Muslims can launch a war against warning people and

even an enemy can be captured from Ka’aba.

The right to beat wives

“As for those women whom you husbands fear disobedience, admonish

them then if they obey you, take no further action against them. Allah is right,

supreme”

(Al-Nisa 4:34)

Punishment is a last resort

Three steps to be followed

Admonish

Set their beds apart

Punish gently as reformer

Questions

a. Why Islam has allowed to a husband to beat his wife

To save family life.

Counseling a necessary

If you fear a breach between a man and his wife, appoint an orbiter from his

propel and another from hers. If they husband & wife wish to be reconciled, Allah

will bring them together Allah is knowing, wise

(Al-Nisa: 356)

b. To what extant men can strike his wife in case of disobedience

Beat her mildly as reformer and not as torture

Traditions

“------Not beet on face -------- no separation but we should not live apart

rather jut sleep apart.

POSITION OF WOMEN IN ISLAM

A reasonable being

i. Paradise lies underneath the feet of your mother

(Hadith)

As a wife

The best among you is the one who is best towards his wife

(Hadith)

Verily there are rights in favour of your women which are incumbent upon

you.

(On farewell occasion)

As Daughter

“And they assign daughter for God Glory to Him And for themselves son

the issues they desire.

(Al-Nisa: 57)

The Purdah Sas

And say to the believing women that they should lower their gaze and

guard their modesty, so that they should not display their beauty and ornaments

except that appear thereof must ordinarily appear, that they should draw their veils

over their bosoms and not display their beauty except to their husbands.

(Sunnah Nar: 31)

As Protection

O Prophet Tell thy wives and daughters and the believing women that they

lower upon them their head coverings a little. In this way it is more probable that

they will be recognized as gentle women and not be annoyed molested.

(Al-Ahzab: 59)

Eyes Messengers

Brings messages to the onlookers

Islam against free mining of man and women

Western degeneration of youth

Dragged woman to quagmire of pleasure

Unveiled lady has to spend on make up

JUDICIAL SYSTEM OF ISLAM

Introduction

Law exists in human society from time immemorial, every race every

religion and every group of men has made some contribution in this sphere. The

contribution made by Muslims is as rich as it is worthy and valuable.

Judicial System / law according to Western Philosopher

Aristotle: Justice is defined by Aristotle as whatever is fair and equal

For Greeks: Justice was “Remedial Justice

For Romans: ------ Natural Judice

For Anglo Saxons ------ Formal Justice

Law is defined by Sygmond as

A body of principles recognized and applied by the state in the

administration of Justice i.e., it means in a monarchy every order issued by the

monarch would by the law.

Islamic View of Justice & Law

In Islam justice is symbolized as Balance and Absolute fairness in Islam

Justice is not merely formal function of a state, it is a religious obligation.

According to Islam, Allah is sovereign and he is the most Just. He has

created man as his vice regent on earth so it is the duty of the man to b just even

thought it might go against himself.

According to Quran

Say I am commanded to judge justly between you in accordance with the

book which Allah sent down (92:15)

Allah has set up the balance of justice, so establish justice an fall not short

in the balance. (55:7-9)

God commands you that when you judge between man and man judge with

justice (4:38)

If you judge, judge in equality between them for Allah loves those who

judge in equality.

According to Hadith

In deed, one of the greatest Jihad is a word of Justice before an oppressive

king.

Allah is with the Qazi as long as he has not done injustice

Justice is the commandment of Allah

According to Islam, the principle that the head of state is above

law is completely unacceptable. This law is Alien to the Islamic

concept of Justice.

The examples for Qazi’s and judges were set up by Holy Prophet

(SAW) and the rightly guided caliphs (RA).

Hazrat Umer R.A

According to tradition Hazrat Umer (RA) entered the court of Hazrat Zaid

Bin Sabit (RA), who was appointed Qazi, and refused to sit besides him when be

asked.

He then gave the following directions to all the Qazis across the Muslim

Empire

To treat all persons equally in law

Not to distinguish between relations and others.

To abstain from taking bribe.

Hazrat Ali (R.A)

One Ali (RA), fourth caliph, lost a coate of mail and tout it with some

person the case went to a Qazi and Ali (RA) stood beside the accused in front of

the Qazi

Basic Principles of Islamic Legal System

a. Adherence to the principle sources of Shariah i.e. Quran, Sunnah, Ijma,

Qiyas Ijtihad.

b. Complete independence of Judiciary from the executive.

a. Even if Fatimah, the daughter of Mohammad (SAW) had committed

a theft, I promise by Allah, I would have cut off her hand

(Bukhari)

5. Punishment given in ideal conditions only

1. Only in a welfare state, where people are not facing depreciation and

despair.

2. Khalifah cannot stop a punishment or changer a ruling.

Islamic social System

Islam has got its stable and permanent social system. This encircles the

head and heart of man, also his dealing in life and in its instructions and legislation

it encompasses both religion and the world.

According to Islam, individual is the starting point of social reforms

because he is the fundamental unit of society. If individual is reformed the whole

society will reform.

Characteristics of Islamic Society

Equality no discrimination

All Muslims are brothers.

Man and women one two pillars of society.

Desirable qualities are Islam brotherhood, unity, equality, Ikhlas, cooperation,

sacrifice, justice etc.

Undeniable qualities _________ backbiting, greed, tyranny, jealousy, disrespect

etc.

All Muslims should promote good and stop evil.

Social Institutions

Family ______ Keystone

Maktab

Neighborhood

Mosque

Laws of Shariat

Family

Marriage first step of human civic life

Formed through Nikah

Responsibilities on both man and women

Children then a family leads to a society

Rights and Duties in Islamic Society

Shariah: Knowledge of the rights and duties where a man may fitly

conduct his life in this world and prepare himself for future life.

Deals with all aspects of life of Muslims

Rights and duties of man have been divided into four classes

i. Rights of Allah

Man, should have faith in god alone and in the greatness of god and should

not associate anything with him,

And serve God,

And join naught with him

(An-Nisa: 36)

Man must believe in the attributes of God

2. Personal Rights

Man must keep himself away form all harmful things, intoxicating, drugs,

from the beast of prey, from poisonous unclean because all these have undesirable

effects upon him health as well as his moral and spiritual powers.

3. Rights of other men

i. Rights of Parents

And they lord has ruled that ye serve on except him alone and do good to

the parents.

It either of them or both of them reaches old age whilst thought art live,

then say not to them fie and scold them not. And speak to them with a

noble speech. And lower for them they two arms with gentleness act of

compassion, and say My lord be kind to them as they brought me up when I

was young.

(Bahi Israel: 23-24)

Hadith

God is gland when the father is glad. God is angry when father is angry.

Heaven lies under the mothers feet

(Ahmed, Nasi, Behaqi)

ii. Rights of Children

Right to life not to be buried alive.

Ye kill not your children for fear of poverty. We provide them with

livelihood and you also surely killing them are a heinous sin.

(Bani Israel: 31)

Right to education

Keeping them away from bad company and protect from social evils.

Religious commandments are followed O believers you save yourself as

well as your children from fire.

Boy and girl should be treated equally.

Loved by parents

iii. Rights of Relatives

Help poor relatives

Treat them lovingly.

“An do Ihsan with your parents and also with relatives”

(Surah Baqarah: 83)

And do well to parents and the relatives

(An Nisa: 36)

Ye give the right of the relative to him

Bani Israel: 26)

iv. Rights of neighbours

And god has ordered rendering Good to the relative neighbour and for

neighbour and the temporary neighbours.

(An-Nisa: 36)

I was instructed so often about the right of the neighborus that I began

thinking that now they would be given a share in succession.

(Hadith)

That person is not a Mumin due to whose troubles the neighbour is not at

rest (Hadith)

That person does not have faith that fills his believes and his neighbors

remain hungry (Hadith)

Rights of Husband and Wife

The Holy Quran has declared that both men and women ore equal in status

as both of them have rights upon each other

Mutual trust, harmony and love

Help each other in discharge of duties.

Men are protectors over women on account of that by means of which God

has made some of them eminent above the others and on account of what

they spend out of their belonging.

(An-Nisa: 34)

Rights of State Vis-à-vis Citizens

State’s Rights: People should obey law

Pay taxes

Helped financially and physically in times of emergency

Participate in Jihad.

People’s rights

Economical, social, educations, medical and judicial problems

(Dr. Zakir Nike)

ISLAM AND TERRORISM

Q. Why are most of the Muslims fundamentalists and terrorists?

Ans:

1. Definition of word fundamentalism

2. Not all fundamentalists are the same.

3. I am proud to be a Muslim fundamentalist

4. Dictionary meaning of the words fundamentalists

5. Every Muslim should be a terrorist.

6. Different labels given to the same individual for he same action i.e.,

terrorist and patriot

7. Islam means peace.

Was Islam spread by Sword

1. Islam means peace.

2. Sometimes force has to be sued to maintain peace.

3. Opinion of historian De lacy O leary in the book Islam at the cross road.

4. Muslims ruled spain for 700 years

5. 14 million Arabs are Coptic Christians.

6. More then 80% non Muslims in India

7. Indonesia and Malaysia.

8. East coast of Africa

9. Thomas Carlyle: in his book Heroes and hero worship

10. Non completion in religion Al-Quran (2:256)

11. Sward of the intellect.

12. Increase in the world religion from 1934 to 1984.

i. Reader’s Digest Almanc

ii. The plain truth magazine.

iii. Islam is increased_______ 257%

iv. Christianity _______ 47%

13. Islam is the fastest growing religion in USA % Eu.

14. Dr. Joseph Adam Pearson’s

IJTIHAD

It is not good to become the epoch vacant of Mujtahid

Meaning

Striving and searching, to try are level best

Technically in long of Fiqah and Shariah

It means the striving to interpret the “Nusus of the Quran and Sunnah of the

Holy Prophet (SAW) in order to adopt them to the new conditions of the Muslim

life and society but within the precedent laid down by the earlier Mujtahid.

Origin of the word

Derived from Juhad which means strain, exertion, endeavour, effort etc

Def: the logical deduction on a legal or theological question by a Mujtahid or

learned and enlightened doctor as distinguished from Ijma which is collective

opinion of a council of Faqihs.

Imam Ghazali

It is the exertion of a Mujtahid in search of knowledge concerning the

Ahkams of the Shariah.

Imam Shafi

Itihad means making speculation as well as effort in the matters of law.

And a Mujtahid is that who has command over all the points of Islamic knowledge

Iman Shaati

Ijtihad of religious commands is a method of giving a final shape to Shariah

and its component by premising. (Al-Mawafqat)

Kinds two

1. IJTIHAD MATLAQ

Interpretation of the Quran and Sunnah is independent of the opinions of

and judgments of the earlier jurists and ethen precedents

2. IJTIHAD MUQAIYYED

The scope of interpretation is within the decisions of the founding fuqaha.

Rai

When Ijtihad is the personal opinion of the mujtahid

Specialties of Ijtihad

Only that man is capable of jihad who has

Complete hold on Quran and Sunnah

Who can reach the deepest care of the problem

Man of strong character having confidence of people

Know the decision of Ijmaa

Know Arabic and Fiqah

Guiding Principles for Ijtihad

Forty principles lead down by famous jurist Tuff (d.f 716 AH) acc. Le

Quran & Sunnah on that basis a injlahid can exercise his judgment

One who is not familiar with customs of his time is not permitted to give

redict. (Qazi Yousaf: Chief Justice SC of Baghbad in Abasaid period)

Establishment of peace and justice is the main pupose of Allah, so what

ever may leads to this end should not be apposed. (Ibn-Al-Qayyum)

Other Principles

a. Presumption of the basic principles

b. He who caught bet two evils must prefer the lesser one.

c. A safeguard against an apprehended nuisance.

d. Necessity makes forbidden thing permissible

e. Prevention is better than care

f. Religion is easy there is no constraints in it.

Necessity of Ijtihad

Modern era who several problems to be solved

Importance

Essence of Ijtihad Ma’az Bin Jable in Hadith (SAW)

If bewildering difficulties and problems may appear you should got to the

expert of Hadith & solve them. (SAW)

Imam Abu Hanifa refrence of Ijtihad goes in this verse of the Holy Quran.

Hazrat Umar (R.A) solved the problem of lands all to

And those who entered Islam lately

Modern ear and necessity of Ijtihad

After 12 A.D

The doors of Ijtihad are closed

But from middle of 18th

Shah walli Ullah

Sir Syed Ahmed Khan

Allama Iqbal

Maulana Abdul Rashid Riza

The doors of Ijtihad should be opened

School of Thought

1. Muqaiyid

2. Mul-taq-assets that doors be opened

Shah Wail Ullah (1703-1762

Propounded theory of cautious exercise of Ijtihad

Favoured Maslaha for public good.

Favoired individual Rai

Allah Iqbal and His Ijtihad legislation

Ijtihad can be undertaken not only by an individual jurists but also

legislative assembly.

Defended the abolition of the caliphate by the Grand National Assembly of

modern Turkey as Ijtihad.

Problem of Imam: can be a body like N.A instead of a single person.

Ijma can take form of Ijtihadi legislation

Maulana Maududi: Believes in the dynamism and flexibility of Islam,

divides Shariah into two parts: the immutable Quranie Nusas Divine

injunctions and Sunnah and the flexible part consioting of the traditional

fiqah.

Supreme Shawah court established in Pak after Shariah Ordinacne 1988.

GENDER EQUALITY IN ISLAM

1. Men & women are companion for each other

“O mankind we created you from a single pair of a male and a female”

(49:13)

2. Islam blames Adam and Eve, Both, for the first Sin

“We said: fall down one of you a foe unto the other There shall be for you

on earth a habitation and provision for a time”.

(2:36)

3. Woman also received the gift of divine revelation

“O Marry Allah has chosen thee and purified thee, chosen thee above the

women of all nations”.

4. Men and women equally rewarded for their good and righteous deeds

in present as well as in hereafter

“Whoever works righteousness, man or woman, and have faith, verily, to

him will we give a new life, a life that is good and pure, and we will bestow on

such their reward according to best of their actions”.

(16:97)

5. Equal right of education

“Search for knowledge is compulsory upon every Muslim man and

woman”.

Anus (R.A) reported Prophet (SAW)

6. Right of Inheritance

“From what is left by parents and those nearest relative there is a share for

woman, whether the property is small or large, and a determinate share”.

INTRODUCTION

Ijtihad and modernization are closely linked. If the term “modernization” is

intended to denote renewal development and the search for progress in all fields of

life, regardless of their complexity and variety, Ijtihad is the key element for

transition from one stage to another where human beings can fulfill their wishes

and aspirations to a life more prosperous and more secure; a life wherein the rights

of the individual and society are preserved, justice and equality prevail and Man's

dignity Is maintained as guaranteed by Allah in the verse, "We have honoured the

sons of Adam."

Ijtihad in the juristic terminology denotes the deduction of general rulings

from religious evidence, or the effort exerted in extracting religious rulings and

reaching a conjecture to religious rules; in the courts jargon, this term means the

set of judiciary judgments from which general rules may be deduced to settle

similar disputes. As for modernization, it is an intensive form of modernity, i.e.

making things modern. This noun is novel In the Arabic language; it was not used

in the revival era which started in the mid of the 20th century. Instead, the term

"renewal", which was borrowed from the religious heritage, was commonly used.

Then, the term "development", which has an intellectual connotation derived from

the theory of evolution, has entered common usage.

So, Is modernization in this very context derived from modernity or doest it

merely mean novelty? Is the association between ijtihad and modernization

intended to make Ijtihad modernized? Is it meant to make ijtihad subservient to

and supportive of modernity or to does it imply that ijtihad ought to be modern

and novel?

Ijtihad its notions and meanings

Jurisprudents define Ijtihad as the jurist's exertion of the utmost endeavors

to reach a conjecture to religious rules in such a way that reaching beyond it would

be impossible. Ibn Hazm defined it as (the expending of efforts in reaching a

ruling concerning a certain matter; it is a certainty that Allah the Almighty has laid

down and expounded all rules of the Shari'ah; hence most scholars are assured that

they will reach these rulings, if some people fail to reach such rulings, it is

impossible that others won't manage to come to these judgments. For Allah has not

placed on us burdens greater than we can bear; Allah has not commissioned us

with performing impossible missions.

Ijtihad can be divided into two types: firstly, an ijtihad which is absolute in

all rulings; this can be reached through inferring few rulings based on substantial

evidence or a trustworthy reference. Secondly, an ijtihad specific to a certain

ruling; It is worth mentioning that the one who engages In this type of Ijtihad has

to be sure that the ruling does not run counter to a certain text or to a consensus

reached fn this connection; knowledge about the different aspects pertaining to all

rulings is not a prerequisite.

Scholars consider that every religious ruling that Is not based on conclusive

evidence can be subject to ijtihad. Hence, no Ijtihad can be exercised in matters

that are established by irrefutable evidence such as the five prayers, the zakat and

the other remaining pillars of Islam.

Ijtihad can be performed within the realm of the text, which involves the

exertion of one's efforts to take cognizance of the inclusive rules which constitute

the unequivocal evidence. Another methodology of ijtihad consists in

consideration which involves an analogy between a matter about which there is

neither text nor consensus and another one that is supported by texts and the

consensus of scholars; it also involves the inference of religious rulings from the

general rules of the Islamic Shari'ah. This is termed as ijtihad by means of opinion.

The most conspicuous feature that can be noted when pondering over the

fundamental books of theology that tackfed the issue of ijtihad is that they did not

confine Ijtihad to the field of ftqh (jurisprudence) In its recent restricted extent.

For Fiqh means understanding, Islamic jurisprudence, in more precise words, is

the full understanding of the rules of Islamic Shari'ah. As far as terminology is

concerned, the ijtihad of the jurist means the exertion of his utmost efforts to reach

a conjecture to a religious ruling. Accordingly, jurisprudential ijtihad means the

exertion of efforts to attain a desired ruling through deduction.

The scholar who applies ijtihad must possess an understanding of the

general principles and the essence of legislation that underlie religious rules and

which are not limited to one set of rulings.

Since the rules of Islamic law are so comprehensive and thorough that they

touch upon different aspects of human life, Islamic jurisprudence is, m essence

and according to the Islamic conception of the individual, life and the universe, the

comprehension of life. In this regard, it is not admissible

Religion nor by reason that fiqh should be limited to a part of the Shari’ah,

thus restraining the jurist's scope of action. Indeed, it is commonly established and

agreed upon that Islamic law is all-, encompassing In scope and valid for every

time and place.

Linguistically speaking, fiqh is the power of sophisticated understanding

that fathoms the intents of words and deeds. This definition also holds true for

scholars. In more precise terms, it Is the knowledge of religious practical rules

trough their detailed proof. To fully assimilate the aims of Ijtihad, it is necessary to

define the science of fiqh which consists of two parts

Knowledge of religious practical rules. The rules pertaining to faith -such

as the Oneness of Allah, the mission of messengers, their conveyance of Allah's

message and the belief in the Day of Judgement-are themes that are not covered by

the terminological purport of the word fiqh.

Knowledge of the detailed proof of each matter

Fiqh is, according to juristic terminology, the knowledge of religious

practical rules that can be acquired through their detailed proof, or it is the set of

religious practical rules that can be inferred from their detailed proof

However, those who tackle this subject make a big mistake as they

distinguish between what is religious and what is worldly. Indeed, this distinction

has no grounds in religion and leads to a considerable confusion over the issues

under consideration. Hence, the extent of fiqh and ijtihad is greatly restricted.

Actually, the scope of Islamic jurisprudence and ijtihad covers all matters

pertaining to individuals and communities since it is the understanding of life at its

different levels of meaning. It is then of paramount importance to rectify this

erroneous concept so that truth is elucidated and all facts are unravelled and

explained.

Based on this understanding of the word "fiqh" and the term of "jurist", it

becomes clear that jurisprudential ijtihad has a large and limitless scope which

encompasses all matters and issues that are associated with human life.

Accordingly, ijtihad, which is the exertion of the utmost efforts either In the

deduction of religious rulings or in their application always aims to be cognizant

of human interests which are the intents of any rule within the Islamic law. Islam

is always in support of human interests for Islamic Shari'ah is but mercy being

extended to human beings; In addition, Islamic Interests are subjective facts that

are not considered as desires that the individual is pursuing. Rather, they are

assessed as being salutary or harmful per se

A modern jurist sums up all these meanings and phrases them as ijtihad

istislahi (useful or utilitarian ijtihad); he considers that this type of ijtihad consists

in defining the essence of Shari'ah in general so that it is adopted as a source of

legislation to be ultimately used as a reference to deduce the right ruling In any

new matter through istislah (utilitarianism); this method can be employed if ijtihad

bayani it is applied to cases that are explicitly mentioned in the Quran or Hadith

but need further explanation and ijtihad qiyasi (it is applied to cases that are not

mentioned in the Quran or Hadith, but that are similar to cases mentioned in either

of them) can not be conducted.

It Is known that Istislah has as a subject-matter the public Interest that is In

line with the objectives of Islamic law, and that the Interests of Individuals are the

ultimate goal of legislation and underlie all Its rules. The vast majority of jurists

agree that Islamic fiqh gives due consideration to the public interest. In this regard,

It maintains that every interest has to be given priority unless it conveys personal

desires or bears Inherent contradictions to the alms of the Shari’ah.

In the light of our presentation to this issue, we think that (jurisprudential

ijtihad) or (ijtihad in fiqh) are two broad concepts that are pregnant with a wide

range of meanings and profound significance. Hence, we conclude that the ijtihad

we need is the one that keeps a careful eye on the present and future Interests of

the individuals, and is keen to materialize and preserve them; It is also the one that

presents to the Ummah a useful tool to solve current problems through a scientific

and comprehensive approach that Is in line with the spirit of the Islamic law.

If ijtihad consists, as we have seen earlier, in deriving the religious ruling

on a given issue from the texts of the Quran and the Sunnah, it then creates a

motion into the static text in order to derive the ruling on the changing reality.flS)

On this premise, renewal Is the core of ijtihad as it consists of exploring the

religious ruling on issues that are generated by a new historical era or a new social

environment. In this sense, ijtihad is a renewal, in its most profound meaning; in

addition, it greatly facilitates human life by finding solutions to perplexing

problems and critical situations.

Which ijtihad do we want

Considering the numerous levels and facets of ijtihad that scholars set forth

the researcher can but put the following query: which ijtihad do we want? We

have ended up by defining the broad lines within which we tackle ijtihad. So we

should now examine the full significance of the ijtihad notion which is in line with

the aims we attempt to achieve.

According to Dr. Yusuf al-Qaradawi, the ijtihad we need in our era is of

two kinds: selective and / creative

Selective ijtihad Involves the selection of one of the opinions in our large

jurisprudential legacy of fatwas to give a sound judgment through making an

analogy between different textual and ijtihad evidence; ultimately, we choose the

most conclusive evidence, taking into consideration current requirements and

needs which impose on the modern jurist to opt for practical and facilitated

rulings.

As for creative ijtihad, it yields a novel opinion on an old or new question.

However, creative ijtihad is applied in most cases in new matters

Thus, the ijtihad we need is the one that is required by the necessities of

contemporary life provided that we do not yield to the constraints of reality to the

detriment of the general rules and established fundamentals of the Islamic law.

What does contemporary ijtihad account for

The context within which we tackle the necessities of ijtihad and the

necessity to observe the requirements of contemporary life presupposes that we

determine the meaning intended by contemporary ijtihad:

Is it the one that keeps pace with current trends or the one that assimilates

the spirit of the era and gives due consideration to its needs?

Is ft .the one that addresses these needs by creating a motion into the static

text in order to reach a ruling1 on the changing reality?

Is it the application of a text judgment on a given reality on the basis of the

rules of Islamic Shari’ah

One of the Irrefutable facts Is that we should not meet the requirements of a

certain era in every detail as it is established that corruption and uprightness,

acceptable and inadmissible phenomena, are common occurrences in every era.

The stringent criterion in satisfying these requirements should stem from sound

religious teachings that are based on the Quran and true Sunnah. Accordingly,

contemporary ijtihad does not entail that we should adapt ijtihad to the

characteristics of the era in which we live as this has no bearing to the religion.

Rather, contemporary ijtihad should faithfully convey and strictly observe the

interests of the Muslim community. Also, contemporary ijtihad should address the

needs of people in such a satisfactory way that it paves the way for a decent and

peaceful life.

In this regard, Dr. Yusuf al-Qaradawi says, "we should be cautious not to

be prey to the pressure of the prevailing reality in our contemporary societies. This

reality is not created by Islam through its creed, law and morals; it is brought

about neither by Muslims' free will and accord, nor by their minds or hands. It was

rather a reality that was imposed on them in times when they were unmindful,

weak and disunited, whereas their colonizers were strong, alert and proficient. As

Muslims could not at that time set themselves free, the subsequent generations

inherited this reality and matters remained unchanged. Hence, the essence of

ijtihad does not consist of finding justifications for this reality, making texts

subservient to it and fabricating fatwas to lend legitimacy to its existence.

This does not imply that the current era is an absolutely corrupt one and

that keeping pace with it is not valid. Religion, rationality and wisdom call us to

employ our minds to look for the public interest and to accurately evaluate the

ensuing needs so that we can be fully aware of the particularities of our present

era. The ultimate goal is to acquire a thorough understanding of our contemporary

problems, issues and needs.

Consequently, we will acquire a new fiqh based on ijtihad which would

serve as a foundation to assimilate current problems and as a framework for

contemporary ijtihad in order to find solutions that are in full consonance with the

rules and spirit of Islamic Shari'ah.

The ijtihad associated with the application of religious rules to their

corresponding events involves all communities of the Ummah; it can not cease

since the "taklif" (responsibility according to capacity) is well-founded. This kind

of ijtihad Is termed as "Tahqiq al-Manat", which consists of verifying the

attributes ('Ulan) of an established case in 3 new case (far1) re-offersd for

examination, i.e., ascertaining the presence of the 'lilah In the new case where the

ruling is to be extended

If ijtihad Is, in an alf-encompassing phrase, the science laid by Islam in

order to involve competent scholars In legislation and interpretation of the divine

message thus making Islamic Shari'ah adaptable to the public and private interest

in all times and locations, contemporary Ijtihad, or the Ijtihad that keeps pace with

current changes, Is the science which materializes the Interests of the Ummah and

maintains their constant stability and their adherence to the principles of the

Shari'ah. In this way, Ijtihad shields the Ummah from deviation and confusion and

prevents any legislative failure as well as inclination to posltlvist laws which are

unjust In most Instances and Incompatible with the objectives of Islamic law in

numerous cases.

To be genuine, effective and influential in the life of Muslim societies,

contemporary ijtihad has to be carried out In conformity with the general

objectives of the Islamic Shari'ah; it has also to build on the conviction of the

validity of this Shari'ah for every time and place. Otherwise, ijtihad would depart

from the essence of Islam and accordingly lose its legitimacy.

The fields of ijtihad are as numerous as the fields of life:

Building on this premise, ijtihad has a large extent and unlimited scope. It

may cover all matters associated with the life of the Muslim. So, the scope of

Ijtihad, subject to the aforementioned rules, encompasses all Issues and matters

that hold the interest of Muslims.

It is not true nor does Islam stipulate that the subjects to be examined

through ijtihad should not be far-reaching or complex. Indeed, Islam tackles all

aspects of life and touches upon all human situations.

Since contemporary ijtihad rests on the shrewd adaptation of the religious

texts that are definitive in their affirmation and reliability to1 the requirements of

the time and place where the Shari'ah is applied, the subjects of ijtihad should

cover all matters that promote the public interest of Muslim society and advance

the five general necessities or purposes: the preservation of religion, life, intellect,

lineage and property. These necessities, according to Al-Shatibi, are found in

every religion

The main function of the ijtihad that improves our conditions and edifies

our societies consists of upholding and preserving the interests of people in all

events. This is consonant with the spirit of Islamic Shari'ah which Ibn al-Qayyim

expounded in such clear, illuminating and clear-cut phrases as the following: "the

foundation of the Shari'ah is the safeguarding of people's interests in this world

and the hereafter. In its entirety it is justice, mercy benefit and wisdom. Every

matter that leaves justice for injustice, mercy for its opposite, benefit for harm, and

wisdom for foolishness, does not belong to the Shari'ah even though it is attributed

to it by means of False reasoning The Shari'ah is the justice of Allah amongst His

servants. It Is His mercy amongst His Creation, His protection over His Earth, and

His wisdom which is an indication of Him and of the truth of the Messenger,

peace be upon him

On the basis of Ibn al-Qayyim's words, we can say that every ijtihad that

leads to Justice, mercy and benefit, and eliminates Injustice, cruelty and harm is

Indeed upholding the objectives of the Shari'ah. Accordingly, every matter in

which ijtihad is employed to achieve the objectives of the Shari'ah constitutes one

of the necessities of the Islamic society that should be awarded due attention and

consideration.

The political, economic and political reality of contemporary life has

brought about numerous and complicated problems in the Islamic society. Hence,

they must be addressed by the Shari'ah through a thorough understanding of the

objectives set forth by Islam and through heightened awareness of current issues.

Given this situation, Ijtihad has presently become not only a need but a

requirement for the Muslim society wishing to live according to Islamic teachings.

More than that, ijtihad is not only permissible but it constitutes nowadays one of

the collective duties on all Muslims in order to regulate all religious and worldly

matters; if some perform these collective obligations in a competent way, then the

rest are absolved of sin.

Ijtihad is concerned with any issues and matters about which no text is

mentioned in the Quran and the Sunnah; the scope of Ijtihad also covers the texts

that are not categorically established

Building on this premise founded upon the fundamental rules of the

Shari'ah and following this comprehensive approach, we notice that the fields,

issues and subjects of ijtihad encompass all aspects of Muslim life and they are not

confined to jurisprudential matters in the purely terminological significance, or to

legal matters In the limited provisional notion, but they also cover political,

administrative, economic,, social, scientific, medical, environmental and

educational aspects as well as any element in relation with the present and future

of the Muslim society.

The Islamic Ummah is facing today numerous challenges and problems In

all spheres of life. Any counter-attack should necessarily he engaged through

sound opinion and shrewd knowledge that are founded upon a thorough

understanding of the texts and an enlightened ijtihad that moves the Urnmah from

the state of weakness and backwardness to that of power and progress. This

process should also seek to maintain the public interest and abide by the objectives

of Islamic law which are laid down in order to repel confusion and make things

easy for people. Allah said, "and has not laid upon you in religion any hardship It

is in this way that the validity of Islam for every time and place Is confirmed.

The importance of ijtihad nowadays:

We are in dire need of ijtihad; if there were no ijtihad, the number of

Muslins who would behave according to their personal opinion or according to

non religious norms would multiply in every generation. As a matter of fact, this

would constitute a deviation from the teachings of Allah since behaviour will

follow human criteria and be shaped according to personal desires. Accordingly,

this would considerably undermine the public interest. That's why ijtihad was

legalized in every time and place provided that the mujtahid is eligible for this task

and abides by the terms laid down by the scholars

Despite the emergence of great mujtahids at the end of the 19th century and

the beginning of the 20th century in a number of Arab Islamic countries, some of

them received fierce criticism not only from rigid and traditionalist scholars but

also from those who are supposed to assimilate the mission of ijtihad and who

blame the jurists and scholars for not performing ijtihad. In this regard, Sheikh

Muhammad Abdou, who was considered as one of the leading mujtahids and the

pioneer of one of the renewal schools in Islamic thought, was severely criticized

and disparaged. Surprisingly enough, his detractor was nobody but Dr. Taha

Hussein who was considered as one of enlightenment pioneers in the Arab world.

What is distinctly odd is that Muhammad Abdou's critics were partisans of a

certain jurisprudent and intellectual school, but none of them was belonging to the

school of (enlightenment) of which Dr. Taho Hussein was supposed to be one of

the eminent figures.

Dr. Taha Hussein said in an article that appeared in a French magazine

published In Paris in 1934, "Sheikh Muhammed Abdou has undoubtedly shaken

the Islamic world as a whole, awakened the oriental mind and thought the

Orientals how to have a liking for the freedom of thinking. Mohammed Abdou

was no longer able to capture the spirit of his time to such an extent that the tact he

used in bringing about renewal and innovation appeared to lack audacity.

Thoughts and words are not enough; there Is an attempt at action (sic); all

Mohammed Abdou's thoughts concerning science and religion have become

outdated and are no more compatible with the Orientals' adherence to the greater

freedom."

Dr. Taha Hussein went on saying, "there are few Muslims who seek to

reconcile between their faith and their acquired knowledge while they joyfully

rush upon western civilization and set it as a high ideal

The first thing we notice in this text which was not known in the Arab

world till it was translated into Arabic is that Dr. Taha Hussein did not use the

term of "modernization" nor that of "modernity" though it was warranted by the

context according to the criteria we adopt nowadays. In this connection, he

excluded Sheikh Mohammed Abdou from the sphere of ijtihad and renewal with a

stroke of the pen and branded his school as a failure. This stance requires some

analysis to understand how ijtihad, though attaining a high level of intellectual

courage, can be received with dismay by the school that is adversely Influenced by

western concepts. For influence by western thought within reasonable limits is not

censured in all cases.

Ijtihad was performed in all Arab and Islamic countries throughout the 20th

century. In this regard, an intellectual from the Kingdom of Saudi Arabia, Amin

Madani, brought some attractive and innovating ideas in an original research paper

published twenty-seven years ago; he said, "Islamic law has not stood In the way

of evolution, nor has it constituted an impediment to progress in all Islamic eras.

Indeed, it has assimilated each generation in its melting pot and shaped it in

accordance with Islamic Shari'ah. Since the era of Islamic conquests, Islamic

legislation has codified laws In such a way as to benefit society; law-makers in

every generation opted for the simplest solutions and they would willingly lift any

easily removable restrictions. Individuals in charge of law-making have to assume

their duties by establishing rulings for cases that were not expected by the ancients

Arnin Madani expressed a courageous intellectual stance in which he

formulated his own concept of innovating ijtihad; he said, giving every a negative

and static response is not an impediment to it; on the contrary it encourages its

dissemination because everyone filled with a desire for evolution. If the novelty is

not examined in a practical, wise and flexible approach, the masses will avert

negativity and adopt the novelty with oil its implications on the premise that it is

one of the requirements of evolution

This is a call for renewal that fell on deaf ears. Yet, it expressed a stance

that supports the positions of a host of innovating mustachios and tinkers in all

Arab Islamic countries.

These ideas, if we are to describe them In current phrases -we-would say

that they are "liberal", "progressive" and "modernized", reflect a mode of

pioneering reformist and innovative thinking that prevailed In Arab Islamic

countries; they are also expressive of an ijtihad school which would have yielded

good results had it been provided with a favorable environment.

My intent behind quoting these passages from Amin Madani's book is to

demonstrate that Arab Islamic thinking, regardless of its numerous trends, has

called for employing ijtihad and innovation and capturing the spirit of

contemporary times at an earlier stage. Indeed, a number of intellectuals, scholars,

jurists and theoreticians performed various modes of ijtihad and reached results

that were met with negative response or were diverted from their objectives; some

mujtahids were even persecuted.

The gate of Ijtihad is not closed:

Ijtihad is one of the sources of legislation in Islam. Throughout history,

neither scholars nor senior officials have ever Issued a fatwa or a ruling to close

the gate of ijtihad. The douser of the gate of ijtihad" Is one of the metaphors that

spread all over the Arab Islamic world. Actually, It Is the mind which was closed,

failing to keep abreast of successive developments; the Muslim world was getting

into an advanced state of lethargy and civilization backwardness for numerous

reasons that are known to all of us.

Throughout our civilizations process, ijtihad was affected by the fact that

some fields of creation within Islamic thought grew sterile. Accordingly, their

fruits withered and the Jurisprudence of Transactions lost some of its status as

creativity and Ijtihad have ceased up to modern times. This led to what some call

the closure of the gate of ijtihad. As o matter of fact, we have an enormous wealth

In the Jurisprudence of Worship and religious rituals, but we manifestly have a

severe lack In the Jurisprudence of Transactions and the political thinking that are

necessary to keep pace with recent developments. Hence, energising ijtihad is

obviously needed in the jurisprudence of political, economic and social reality so

that the sources of our Sliari'ah are supplied with branches that would regulate this

new reality according to Islam

The comprehensive scope of Islamic law:

Apart from the rites of worship that govern relations of human beings with

their Creator, we find in the Islamic law the two major sections of private law and

general law. Thus, it encompasses the civil law which is the source of private law

with all its branches, the commercial law, the procedural law, the private

international law, the general international law, the constitutional law, the

administrative law and its annexed financial law, and the criminal law

So, Islamic law provides the ground for mujtahids to explore new avenues

and horizons and enables the scholars who meet the conditions of ijtihad to look

tor solutions to pending problems in all fields. It then covers alt areas of life and

includes all common branches of law.

Accordingly, Ijtihad is a religious duty and one of life's necessities. In this

regard, Muhammad Al Taher Ibn Ashour said "Ijtihad is considered as a collective

duty on the 'Jmmah to the extent required by its needs and conditions. The Ummah

has indeed committed a sin by its omission considering that it has sufficient

capacities in terms of means and mechanisms. He went on saying "the impact that

Ijtihad produces appears in the cases that are distinct from those that were

examined at the time of mujtahids, the emerging cases that bear no similarity with

previous ones, the cases In which Muslims' need to perform the came act doe? not

match with the different Madhahibs, and In alt cases that require religious

consideration, deduction and the search for the original and secondary objectives

set forth by the law-makers as well as the mujUhids' views that can and those that

can not be changed

This is an approach to all aspects of Ijtihad in relation or the context of this

paper. So what can we say about modernization and modernity

The notion of modernization and modernity

Has this ijtihad paved the way for modernization? First of all, we have to

define the matter in precise terms. Modernity has indeed several currents and

notions; modernity has no static meaning.

The first thing we can say in this context is that modernity is an idea that

originated In western environment. Modernity substitutes science for god within

the centre of society and discards all religious beliefs from the private life of

individuals

If we search in the French "Encyclopedia Universals", we will find that

(modernity is neither a sociological, nor a political notion a purely hisloriL.nl

concept. It is rather a distinctive civilization mode that is opposed to the traditional

one, It Is not static...in this it resembles tradition

Modernity then has no fixed and clear notion. It is, generally speaking and

as western thinkers themselves put it, a break with the past and the cultural legacy

as a whole. One of its meanings in the field of art and philosophy is "a break with

the past and a search for new forms of expression". In addition, it is a tendency in

theology seeking to accommodate traditional religious teaching to contemporary

thought and especially to devalue supernatural elements

Modernity is not only the use of reason, science and technology; it is also

the value-free use of mind, science and technology. This dimension is fundamental

to the system of western modernity. A free value world is dissociated from Man; it

is a world of material continuity that subjects human beings to the laws of the

matter. Hence, all matters become relative and it becomes impossible to

distinguish between good and evil, justice and tyranny, the fundamental and the

relative, Man and nature, and Man and the matter. In the absence of absolute

values we can refer to, the individual or the racial group becomes a reference of its

own to the extent that it brands its Interests as good and considers what is

detrimental to its benefits as evil. Western modernity has made Man the centre of

the universe

French researcher Emile Poulat who is one of the contemporary eminent

researchers in the sociology of religion says, "the philosophy of western

enlightenment which forms the basis of western modernity made a major

epistemological break with western Christian heritage". He also says, "This

ideology -enlightenment- is the source, i.e., the ramifications are generated

through its progresses and contradictions without invalidating the major

epistemological break which separates the era of the Summa Theological by St.

Thomas Aquinas and the Encyclopedia era by the enlightenment philosophers.

From now on, the hope in the kingdom of God will depart to give way to the era of

reason and its hegemony... Hence the system of divine favour has been obliterated

and to has faded away before the law of nature

Modernity then is not a plain word in all cases. That's why we should

examine the matter from its various aspects and not take modernity as per se.

Otherwise, we risk losing the quality of thinking with which the Creator has

endowed us as a scale on which we can weigh various matters.

So, is it meant by modernization in this very context modernity with this

western notion? Is this modernity related to ijtihad in Islam in our contemporary

world?

After careful consideration, I deemed it necessary to pose these two

questions in order to know the exact meanings of the terms and to expound the

issue under study in an accurate way. The aim is to be well-informed about the

purport of the issues studied.

The meaning of modernization in this context is undoubtedly the renewal of

life on the basis of a modern system that organizes the life of human communities

in the modern state; a system that regulates the affairs of the society and the state

according to fixed norms and criteria. The adherence to these particular rules leads

to progress and development and secures a decent and prosperous life for

individuals and communities.

These meanings constitute the aims of the Shari'ah and the objectives that

ijtihad seeks to achieve according to the Islamic conception. For ijtihad seeks to

renew life and to give fresh impetus to Muslim society. Ijtihad can by no means be

considered as a deviation from religious fundamentals.

Accordingly, it is not wise to adhere to western modernity in all its aspects.

Wisdom requires that we adopt beneficial elements and discard all unhealthy

trends whose detriment is greater than their benefit.

The aim of the ijtihad we employ nowadays is not to conform to modernity

in Its western notion. Rather, it seeks to enable us to keep orcas of recent

developments and to benefit by their merits while preserving our religious and

column particularities.

Our societies have indeed a constant need for Ijtihad and modernization;

this need has to accommodate the priorities of Ijtihad which we have to give due

care. Ijtihad has various types and fields; these are: jurisprudential ijtihad, political

ijtihad, economic ijtihad, scientific ijtihad, technological Ijtihad, civilization

ijtihad and al! other kinds of ijtihad that are concerned with the issues raised by

every particular field. Hence, ijtihad has to pursue its course in these fields within

the framework of a comprehensive vision that accommodates the objectives of the

Shari'ah and the interests of individuals both in the present and the future.

Bibliography

1. Dictionary of Juristic and Legal Terms, Dr. Gerges Jars, revi. Antoine

Nashef, p. 20, As-Sarika al-Alamiya fil-Kitab. 1st Edition, Beirut, 1996

2. At-Tahanawi, "Kashflstilahat al-Funun" 198/1.

3. AHhkam, Ibn Hazm 133/8, p. 347.

4. The General Islamic Encyclopedia (Cairo: The Supreme Council for

Islamic Affairs, 2001), p. 45.

5. Ibid, p. 46.

6. Ibid.

7. Kitab Attaarifat, AH ibn Muhammad Ashsrif Al 3urjani, p. 9, Maktabat

Lubnan, Beirut, 1990.

8. Abd al-Wahhab Khallaf, Urn Usul al-Fiqh, p. 220, Dar al-Qalam, 20th

Edition, Kuwait, 1986.

9. Muhammed Abu Zuhra, Usul ai-Fiqh, p. 6, Dar al-Fikr al-Arabi, (no date).

10. Abd al-Wahhab Khallaf, op. cit., p. 11.

11. Muhummed Abu Zuhra, op. ell., p. y/9.

12. Ibid, p. 387.

13. Dr. Mohammed Manrouf Dawnllbl, al-Madkhal lla llm Usul nl-Flqh, p.

407, Damascus University Press, Damascus, 19GJ,

14. Muhammed Abu Zuhra, op. cit., p. 283.

15. Counsellor Tarik Al-Bishri, Islamic renewal between the preceding century

and the coming one, magazine (al-Manar al-]adid), Issue 1, winter 1998, p.

24, Cairo.

16. Mentioned in (Mawsu'at mustalahat usul al-fiqh 'inda al-Muslimin), Dr.

Rafiq al-'Ajam. (2 volumes, Maktabat Ubnan, 1st Edition, Beirut, 1998). 58

titles of theological books that have studied the term "ijtihad", along with

concise quotes from the explanations of this term in these books, can be

consulted for more elaboration.

17. Dr, Yusuf al-Qaradawi, "al-Ijtihad al-mu0asir bayna al-indibat wa-al-

inflrat", pp. 20-32-34, Dar al-Tawzi1 wa-al-Nashr al-Islamiyah, Cairo,

1994. The author has also another book on this subject titled, "AHjtihad fi

al-Shari'at al-Islamiah", Dar al-Qalam for Publishing and Distributing, 1st

Edition, Kuwait, 1985 and 2nd Edition, 1989. There are similar and

repeated sections in the two books which present . very Important

information.

18. Ibid., pp. 94-95. (19) Allal Al Fassi, Maqasid al-Shari'ah al-Islamiyah wa

Makarimuha, p. 166, 5th Edition, Dar al-Gharb al-Islami, Beirut, 1993.

19. Ibid., p. 168.

20. Al-Shalibt, Al-Muwafaqat, Volume 2, p. 10.

21. Ibn Qayylm Al-Jawziyya, Ham Al-Mowaqqeen an Rabb Al alamin, vol. 3,

p, 1, Dar Al Fikr, 1st Edition, Beirut, 1955.

22. Dr. Yusuf al-Qaradawi, op, cit., p. 19.

23. Dr. Mohamed Faruq Al-Nabhane, al-Ijtihad Al Islarni wa Attajdid (Islamic

thought and Renewal), pp. 12-13.

24. AlHaj, verse 78.

25. Dr. Mohamed Faruq Al-Nabhane, op- cit, p. 47.

26. Dr. Talm I hi^soln, r-riir ip "1? Grande Figure du Chcikh Mchamed Abdo",

"Un EFFORT »,

27. Abdel-Rashid Al-Sadeq Mahmoudi, "From the other shore: Tana Hussein

in his new unpublished works", Sharlkat al Matbou’at till tawzi Beirut

1590,

28. Amin Madani, "Js/amic culture and its capitals", p. 45-46, the General

Egyptian Book Organization, Cairo, 1980.

29. Ibid., p. 69.

30. Dr. Mobamed Amara, "Conflict of terminology between the West and

Islam", p. 166, Nahdat Misr, 3996, Cairo.

31. Dr. Mohamed Yusuf Musa, "Islamic fiqh: Introduction to its study and its

system of transactions", pp. 103-115, 2nd Edition, quoted from his book

"Islam and life", p. 114, al-Asr al-Hadith Ii!-Nashr wa-al-Tawzi, 2nd

Edition, 1991, Cairo.

32. Sheikh Muhammad Al TaJicr Ibn Ashour comments on this passage from

his book "Objectives of Islamic SharCarT with these words, "scholars who

can dedicate themselves to religious learning will be considered sinful in

this connection. The common people will also be considered sinful if they

keep silent, not insisting that ijtihad be performed and paying no heed to

those who call for it. Likewise, emirs and caliphs will be sinful if they do

not prompt competent persons in this field."

33. Muhammad Al Taher Ibn Ashour, op. cit, p, 395, third volume, critical

edition and revision by Dr. Mohammed Habib Belkhodja, edition of the

Qatari Ministry of Waqfs and Islamic Affairs, 2004.

34. Alain Touraine, "Criticism of modernity", Gallimard, Paris 1992, quoted

from the Arabic translation published as part of the publications of the

National Project for Translation in Cairo.

35. Jean Baudrillard, Encyclopaedia Universalis, Second Volume, edition of

1980, Paris.

36. Merriarn-Webster's Collegiate Dictionary, p. 763, edition of 1991,

Massachusetts, USA.

37. Dr. Abdulwahab Al-Maslri, magazine "wijhat nadar" (Viewpoints", issue

89, p. 6, Cairo, June 2006.

38. Emlle Poulat, "Liberty, Secularism; The War of Two Frances and the

Principle of Modernity", Cerf Editions, Paris, 1987, quoted from Hashem

Saleh, mdgazine (AJ Wahda) which was published in Rabat, issue

February-March, 1993, pp. 20-21.

MUSLIM UMMAH

You are the best Ummah (Al-Quran)

Quran only Muslim group is Ummah and in this way we made you an

average Ummah (Al-Quran)

Purpose

To propagate the name of allah

Status

Best Ummah because best Prophet and Best Shariat

Responsibilities

To understand over shariat and also follow

Ask them knolwdgagble can become equal to ignorant (Al-Quran)

To Spread Shariat

Decline of Ummah

Careless rules

Treachery

Internal Disputes

Hypoeracy

Regionalism

Unfit education system

Alienation towards moral values

No participation in filad

Unislamic practices

No ijtilad

Sectarianism

How to progress

And all of you hold the rope of Allah and don of divide yourself in sects.

(Al-Imran)

Bases of unity of Muslim Ummah

Religion and faith in Islam

Suitable steps to follow

Awakening concept of Ummah

Mutual cooperation

Need of passion

Geographical unity

Explore the resources oil

Hurdles

1. Linguistic problem

2. Economic problem

3. Regionalism

4. Different cultures

5. Lack of effective leadership

6. Sectarianism

7. imbalance between population and resources

8. Civil war

9. Not following Islamic teachings

10. OIC less effective

SOURCES OF SHARIAT

IJMA

Derived from word “Jma” means collecting / gathering / together

Literal meaning

Agreeing upon or uniting in opinion

Islam

The consensus of opinion of the companion of prophet (SAW) or Muslim

fruits on a question of law

Diff Opinion

3 types of opinion aced to An Islamic exeydopedia

1. Of only companion

2. Of Muslim furists of particular are (Iman Abu Hanifa)

3. Of furists of the first three centuries

Kinds of Ijma

Two kinds of ijma

1. Ijma-i-Azimah

All the mustached of are age give their consent to a particular point.

2. Ijma-i-Rikhsah

If not all but community as a whole accept the decision given by some

furiss in called ijma-i-Rukhsah.

Ways / inference of Ijma

Three ways to infer

Pry Qaul

When Mujtahid express their opinion word

2. By Fi or deed

When there in unanimity agree in practice

3. By Sukut or Silence

When the mujtahids daunt agree with the opinion expressed by one or more

of them.

Necessity

After Muhammad (SAW) only Quran and Sunnah if these don’t satisfy then

ijma.

Holy Quran says

“Do not like those who separated and divided after they had received the

clear proofs”.

“Obey the prophet and obey those who have authority among you

Hadith

It is incumbent upon you to follow the most numerous body

Whoever separate himself from the main body will go to hall.

He who opposes the peoples decision will die the death of mean who died

in the days of ignorance

Hazrat Abu Bakr (R+A) became caliph, Imam Malik and Imam Ahmed

supported ijma.

Rules of Ijma

1. Binding on every Muslim

2. Preference to the ijma of companions

3. Ijma cannot cancel Quran of Hadith

4. Ijma of one generation can be replaced by next generation

QIYAS

4th

Imp source of Shariat

Meaning: Comparing with or fudging by comparing with a thing

Islam: The process of deduction in which the law of text is a applied to

cases which though not concerned by the lanuaage, are governed by the reason of

text.

Sources of Qiyas: Analogical deduction from three sources of law

1. Quran

2. Sunnah

3. Ijma

Qazi Yousaf: If not familiar with customs, should not be permitted

Ibn-al-Qayum: Establishment of peace is purpose of Allah, so if peace,

should not be apposed.

Necessity

Imam Shafi

Method of giving final shape to shariat and its components by premising

(support argument)

IJTEHAD

Guidance within limits of Quran & Sunnah

Meaning: Striving and searching

Origin: Derived from word Juhud mean strain attempt, effort, Endeavour

struggle

Definition: “It is logical deduction one a legal or theological question by a

mujtahid or learned and enlightened doctor, as distinguished from ijma, which is

the collective opinion of a council of Faqihs.

Imam Ghazali Says

It is the utmost exertion of a mujtahid in a search of the knowledge

concerning the Ahkam of the shariah.

Smam Shafi

Making speculation as well as efforts in the matters of law

(An effort of acquiring knowledge of commands)

Guiding principles of Ijtehad

Sphere scope very wide

Jurist Taff

Qazi yousaf

If not familiar with customs, should not be permitted.

Ibn-al-Qayum

Establishment of peace is purpose of Allah, so if peace, should not be

opposed.

Necessity

Imam Shafi

Method of giving final shape to shariat and its components by premising

(support arguments)

Quran

And to those who exert we show our path.

IJTEHAD

Literally means to exert to exert with a view to form an independent

fidigement or a legal question

Shatib defines, a process in which one exerts ova’s efforts to over full

capacity in order to acquire exact or probable knowledge or reach judgment in

given case.

The different schools of thought (fiqh) exist today collection of birthed

done by various Islamic seculars, prominent among then age imam Abu Hanifa,

Imam Hanbal and Imam Allah.

Irtehad done by them were based on the interpretation of Quran and Sunnah

keeping in mind the changes and the needs of the society at that particular time

Allama Iqbal’s reconstruction of Religious thought in Islam

Me teachings of the Quran that life is process of progressive creation

necessitates that each generation, guided but unhampered by the work of its

predecessor, should be permitted to solve its own problems.

A purist Fatima is messily his opinion and not law. To give it status of law,

ijma or consensus is necessary. For example drinking of whine is forbidden

by clear that of Quran but no septic punishment is pressured for it.

Prophet (PBUH) punished it as the particular care caliphs umer Abu Babkr

40 lashes Utman’s are offender increased, so advisory council suggested by

Hazyat Ali on analysis of calumny to be 80 lashes, was upheld and become

law.

THE RITUAL OF HAJJ

Meaning: To go out for some objective an effort

Islamic meaning: and carry out the pilgrimage and the visit to Ka’aba for the sake

of God. (Al-Baqorah: 197)

Timings: 12th

month of lunar calendar 10th

Zil-Haji to 13th

of the same month.

Pillar: 3rd

of the religions duties of Muslims. (Imam Hanifa 1st pillar)

Ceremonies:

Ihram dress

Tawaf round the Holy House of Ka’aba

Hajr-e-Aswad kissing of black stone

Safa & Marwa running b/w hills of safar plaswa

Zam Zam sacred well drink bring water

Arafat Hill of Mercy Main ceremony of Hajj

Sacrifice Qurbani at mina

Slogan of Hajj

I am resent I am present

Hajj & Umrah

Hajj Comprehensive

Umrah Compact

Importance

Imam Abu hanifa Said,

Hajj is the greatest of all worships

Reward

Nothing else than garden paradise

Practice

Obligatory once in life meal or female if adult, sane & can afford to

expenses

Holy Quran says

It is a duty towards god incumbent upon those whose are able to got thither

to visit his house

Commanded by Allah to Hazrat Ibrahim

O salves of Allah / coupe to the House of Allah come from every corner of

the earth, either on foot or by transport

Benefits of Hajj

Individual

1. Strengthen faith in Islam

2. Spiritual experience

3. Strength for obedience in future sought

4. Give up & seek mercy

5. Fellow felling

6. Gain purity of mind and soul

7. Efficiency

8. Effaces

9. Man’s link with Allah

10. Character Building

11. Self control

12. Self reliance

13. Duty + responsibility

14. Discipline & Punctuality

Political

1. Remove misunderstanding among Muslim countries

2. Problems discussed in Mecca by leasued amount

3. Knowledge of diff lands dements and regions

4. Level all distinction of race colour and rank.

5. Over dress, two sheets all equal no high from low.

6. Muslims community centre at Kaba

7. Mutual cooperation.

HIJAB

Hijab or hijab Arabic term for cover

Based on (Hijb) to screen to shelter

Islamic scholarship gave wider meaning

Modesty

Privacy

Morality

Quranic word for Hijab / Headscarf himar

Term hijab refers to a spatial curtain that dines provides privacy

Me modesty in Quran concern both means women gaze gait, garments and

genitalia.

Clothing for women involve Khumur over necklines jilbab so that they

must be identified in public not hassassed.

Hauds feet and face should be visible only Fiqh Hadith

HADITH

Aisha reported that Muhammad’s wives went out at a night time to open

fields in the outskirts of media to relieve themselves Umer Bin Khattib

Said, “Muhammad, ask your ladies to observe veil”.

Narrated Aisha, Ummul Muminion

The prophet said Allah doesn’t accept the prayers of a woman who has

reached puberty unless she wars a veil. (Sunna Abu Dawad 2:641)

Requirements of Muslim Women’s Dress

Muslim women are required in Islam to cover themselves whenever they

are outside of their homes or in the presence of Non Mahrem. This gives many

benefits to women lesser as well as to the society as awhile.

1. Proper Hijab (only face & hands may be exposed)

2. The doting must be long and loose fitting professedly jelbab or Abaya be

warred on normal clothes.

3. Pants are unacceptable unless they are worn underneath the outer garments.

4. Garments should not be transparent to reveal colour of the woman’s shin

body hair in any way.

5. Headscarf should be long enough to cover ears, neck chest and hair.

6. Colours styles should be plain not to draw attention

7. Jewilry must not be displayed Ankle bracelet

8. Dress should not resemble men’s dress

9. Makeup perfume not allowed unless coursed by face

10. Who were hijab must strime for actions regarding speech, manners and

behavior

VIRTUES OF HIJAB

1. An act of obedience

Hijab is an act of obedience to Allah and to his prophet (PBUH)

2. The Hijab is Iffah (Modesty)

Allah made the adherence to the hijab a manifestation for chastity and

modesty. The recognition of apparent beauty of woman is harmful to her when the

cause of attraction ends, the restriction is removed. (old women)

3. Hijab is Tahara (Purity)

Hijab makes for greater purity for hearts of believing men and women

because it screens against the desire of the heart. Without hijab, least may or may

not desire. That’s why heart is pure when sight is blocked (by hijab), thus

prevention of fitra (evil actions) is manifested. Hijab cuts ill thoughts greed of side

hearts.

4. Hijab is Taqwah (Righteousness)

The prophet (PUBH) said any women who takes off her dotes in other than

her husbands house (for unlawful purpose), has broken Allah’s Shaild upon her.

5. Hijab is Taqwah (Righteousness)

Today in world, dresses are mostly for show off and hardly taken as a cover

and shield of the woman’s body. To the believing women, however, purpose in to

safeguard their bodies and cover their private parts as Allah’s order.

6. Hijab is Eemaan (Belief or Faith)

Allah did not address his words about the hijab except to the believing

women, Al-Mo’minat. In many cases, Quran refers to the “The believing women”.

So proper dress in belief or faith in Islam

7. Hijab is Haza (Bashfulness)

Two authentic habits “each eligin has a morality & morality Islam is Haza”.

“Bashfulness is from belief, and belief is in Al-Jannah the hijab fits material

bashfulness as part of women nature.

8. Hijab is Gheerah

Hijab fits the natural felling of Gheerah, which is intrinsic in straight man

who doesn’t like people to look at his wife or daughters the straig’ht Muslim man

has Gheerah for Allah Muslim in response to lust and desire, men look with desire

are other women while they donnot mind that other men do same to their wives or

daughtess. The mixing of sees and absence of hijab destroys Gheera in men. Islam

considers Gheerah as an integral part of faith. The dignity of Muslim women must

be highly respected defended.

FIVE ADVANTAGES OF HIJAB

1. I cannot be messed with Hijab Protects me

Hijab identifies a Muslim woman as a person of high moral standards to

reduce her chances of being harassed.

2. I am liberated from Slavery to physical perfection

Society makes women desire to become perfect objects the multitudes of

alluding fashion magazines cosmetic surgeries show women’s enslavement to

beauty. The entertainment industry pressures tends to believe that for clothes, less

is better when Hijab in wore, it now to liberate from such desires and serve only

god.

3. I don’t let others judge me by my Hair curves

Deal with my brain, not my body (Hijab woman) in schools professional

environments, women are often judged by their looks bodies charaderistic they

nation neither choose nor create. Hijab forces society to judge women for their

values as human beings, with intellect, principles feelings.

4. I fal empowered confident

In contrast to today’s teenage culture where anorexia and suicide are on the

rise, as women attempt to reach an unattainable ideal of beauty Hijab frees a

women from the pressure to fit in she doesn’t have to worry about wearing the

right kind of jeans or right eyeshade she feel secure about her appearance because

she cases to please Allah only.

I FEEL BOUND OF UNITY

Hijab identifies us as Muslims and encourages other Muslim sisters to greet

us with the salutation peace, “Assalama Alaikum Hijab draws others to us and

immerses in good company

THREE MISCONCEPTIONS ABOUT HIJAB

1. Hijab is symbol of Make Dominance

If your think Hijab is an act of Submission, you are right it is a way to

submit to god like any other acts of worship the reward of Hijab come only when

it is done for Allah alone

2. Hijab in cultural thing

From remote villages to cosmopolitan mega cities, women all across the

world, wear hijab do all of these women cling to old cultural practices? Hijab, the

internal and external aspects, take understanding, training and determination since

the purpose of Hijab in to please Allah dong it for tradition is wrong.

3. Hijab is challenge to the political system

While Hijab may have political implications, as evident in the burning of

Hijab in certain countries Muslim women who chose to practice Hijab are not

down it to challenge political system Islam encourages men and women to observe

modestly in private and public life Hijab is an individual’s act of faith and

religious expression.

Wear hijab for sake of Allah

Not modesty or protection but for Allah

Allah is everything for us.

Wear it for the hope of Jannah

Wear it today and trust in Allah for tomorrow

It is not one time or one day activity it is for today, tomorrow and forever

pray Allah to give you strength Important thing is to have saber keep trust in

Allah.

Wear it and spite the Shaytan

The worries and fears in mind are whispers of shiutan he wants to talk you

out of obeying Allah.

Make the decision to wear it

Once you have come to know in your heart that you must wear hijab, then

you have to set a day.

MUSLIM UMMAH

You are the best Ummah (Al-Quran)

Quran only Muslim group is Ummah and in this way are made you an average

Ummah (Al-Quran)

Purpose

To propagate the name of Allah

Status

Best Ummah because best prophet and Best shariat

Responsibilities

To understand own Shariat and also follow

Knowledgeable can become equal

Ask them

To ignorant (Al-Quran)

To spread shariat

Decline of Ummah

Careless Rules

Treachery

Internet Disputes

Hypocrisy

Regionalism

Unfit education system

Alienation towards moral values

No participation in Fihad

Unislamic practices

No ijtilad

Secterinism

How to progress

And all of you hold the rope of Allah and do not divide yourself in sects.

(Al-Quran)

Bases of unity of Muslim Ummah

Religion and faith in Islam

Suitable steps to follow

Awakening concept of Ummah

Mutual cooperation

Need of passion

Geographies unity

Explore the resources (oil)

Hurdles

1. Linguistic problem

2. Economic problem

3. Regionalism

4. Different cultures

5. Lack of effective leadership

6. Sectarianism

7. Imbalance between population and resources

8. Civil wars

9. Not following Islamic teachings

10. OIC less effective

Man the portion accorded to women in Islam is recognized fourteen

hundred years age and granted then their due rights and privileges which are

unique and not enjoyed by women in other faiths even in this industrialized age.

On the other hand, we look at the European woman, her rights were not

acknowledging voluntarily or out of kindness or compassion. The early Greek

philosophers had very belittle views of women. They argued that women were not

full human beings and were by nature deficient. This thought in inherited by

Europeans and persistent throughout the middle ages and during the age of

enlightenment.

During the age of enlightenment Writers of that period like Rousseau

Voltaire looked at women as a burden.

In his book Emile Rousseau proposed a different from of education for

women because he believed that women were unable to comprehend what men

were able to do it was eighteenth century that first feminine movement emerged

and what were given to women to own property.

European and human Rights Activists dim that Islam doesn’t give proper

weights to women what do you think

RIGHTS OF WOMEN IN ISLAM

It is a general concept of European and the human rights activist that in the

eyes of Islam women is inferior to man. They strongly believe that there is no such

thing as Rights good of women in Islam. This misconception is partly due to their

lack of access to the holy Quran and the traditions, and partly due to the

irresponsible attitude of certain Muslim guests and groups.

Islam revealed the women

At the time of the dawn of Islam women all over the world were degraded

subjected and without any rights and were considered as non entities since the

beginning of the industrial revolution, they have been asserting their rights in the

European counters and have been given certain political and economic rights. But

Islam is the only religion which contains provisions that ensure equality between

man and woman. No other faith, no system has done ever a fraction of what Islam

had done to secure her rights and ensure a status for her that is at par with that of

yaris Qayyum Khan.

Still, the present set of rights that the women of other faith attained after a

long effort, fall shirt of those of her Muslim counterpart. Islam has granted rights

to women that suit her nature and distortion, and give her full security and

protection. Also, declaring man and woman as equal human beings, Islam is

centuries ahead of the other systems.

Lets have a brief look at soure of the rights granted by Islam

Social Life

O mankind be careful of your duty to your lord who created you from a

single soul and from it created its mate and from than twain has spread a multitude

of men and women (4:1)

Islam recognizes women as an equal and full partner to man in their

matrimonial relationship both man and woman enjoys equal rights and equal

responsibilities.

And god has given you mates of your own nature and given you, from then,

children & grandchildren, and has provided good things for you.

RIGHTS AS A WIFE

The Holy Prophet (PBUH) said,

The best among you is the one who is best to his wife, and I am the best

among you to my family (Mishkat)

He also said Among the believes who shows most perfect faith are those

who have the best disposition to and are kindest to their families (Mishkat)

As a wife, a woman is the source of joy, pleasure, delight and comfort for

her husband. She is the centre of all worldly attractions for him. He seeks peace

and happiness through her and she enjoys contort, peace and security in his

company.

He is the one who has created you from a single soul, and made its mate

from it that he might find comfort with her (Al-Araf 7:18,)

The Holy Prophet (PBUH) has wonderfully summed up the mutual

relationship between husband and wife. Abu Hurairah said that when God’s

Messenger was asked which yasir gayyam khan’s

Women was best, he replied

The one who pleases her husband when he looks at her, obeys him when he

demands something and does not go against his wishes regarding her person or

property by dong anything which he disproves (Miskat)

Marriage is a creed contract and informed by the free consent of both the

man and the woman. Contrary to the prevalent belief, in Islam, there is no concept

of forced marriages of women parents have no right to force their daughters to

marry against their will

No widow should be married without consulting her, and no virgin be

married without her assent, and her assent is her silence, (Bukhari & Muslim).

Just as a women has the right to chose her spouse, she also has the right to

seek divorce from him.

They are enjoined to be kind to their wives even they have finally decided

on reparation.(2:231).

RIGHTS AS A MOTHER

Woman’s position as mother is unique in a Muslim society. She is the focus

for all members of the family and enjoy great respect and esteem. Her opinion and

suggestions carry great Wight in all family matters.

“Even paradise lies beneath the fact of your mother” (Tradition)

According to a report of Al-Bukhere

“Someone asked the Prophet (PBUH) whool work pleased god most he

replied, the offering of prayer at the appointed time when the questions was asked

and what after that pleases got most? The prophet (PBUH) replied Your parents

The Quran regards kindness to parents as next to the worship of god, but

has laid special emphasis on the treatment of mothers.

“And we enjoined upon man (to be good) to his parents his mother bears

him in travail upon travail (31:14&46:15) Yasir Qayyum Khan’s

It is reported by Abu Hurairah that a man asked the prophet of god.

Who is the moss deserving of friendly care from me he replied your mother

again he asked who came next and the holy Prophet (PBUH) replied your mother

the man again asked who came next and the Holy Prophet (PBUH) replied your

father (Mishkat)

RIGHTS OF THE DAUGHTER

Female children used to be buried alive by some Arabian tribes but this is

condiment by Islam. Such parents will supper their fate on the Day of Judgment.

“And when the female infant buried alive is questioned, for what crime she

was killed” (81:89)

Islam stopped this practice and instead enjoined kind and fair treatment to

girls. The Prophet (PBUH) Said

“Whoever has a daughter and doesn’t bury her alive, doesn’t insult her and

doesn’t favour his son over her, will be received by god into paradise.

REARED FOR GOOD DEEDS

Man and woman are equally entitled to freedom of expression women not

only expressed their opinion freely, out also argued and participated in important

discussions with the prophet (PBUH) and other Muslim leaders. There were

oceanic when Yasir Qayyum khan’s

Women expressed their views on mothers of public interest and stood in

opposition to the caliphs, who then accepted their sound argument

RIGHT TO EDUCATION

Women have the same rights as men in the equation of knowledge and

education the Holy Prophet (PBUH) said

The search for knowledge is a duty for every Muslim, male or female seek

knowledge from the cradle to the grave.

ECONOMICAL LIFE

Islam recognizes woman’s right to inherit to have money and own property,

whiter single or married she can fey, sell, mortgage or lease any or all her

property.

Man shall have a portion of what the parents and the near relatives leave,

and women shall have a portion of what the parents and the near relatives leave

(4:7).

As compared to Muslim man, Muslim woman is financially secure and

provided for it she is a wife, her husband is the provider if she is a daughter it is

the father if she is a sister it is the brother and so on if she he no relations then it is

the responsibility of the state to martin her in no case she will be left helpless.

Whereas, a man except in one or two cases, is supposed to not only look after his

family and other needy relations, but also to make financial constrictions to good

causes in society. Thus a larges share in inheritance does not depict the supremacy

of man over woman, rather concession in live of his financial burden

QURAN SAYS

For men is the benefit of what they earn and for women is the benefit of

what they earn And ask Allah of his grace (4:32)

Women conducted trade and business ever during the time of Prophet in

fact, his first wife was a successful and famous business cowman of Makkah.

LEGAL PROTECTION

In the eyes of Islam a woman’s life, property, and honor are as sacred as

those of a man. If she commits an offence, her penalty is no less or more than a

man’s in a similar case. If she in wronged or harmed, she gets due compensation,

equal would get.

PARTICIPATION IN PUBLIC LIFE

Islam does not ask women to confine herself to her house. It gives woman

the right to participate in public life along with man History shows that women

played active role in all walls of life. Women not only participated in trade, but

even took part in battles. They were never shout behind iron bass or considered

worthless creatures.

Lail Al-Ghifaria would nurse the wounded in battles. Suffiah Bint Abdul

Muttalib even ought and killed the enemies women were also rewarded with booty

in the same manner as Muslim men the second caliph of Islam, Umar, appointed a

woman, Shaffa Bint Abdullah, to supervise the market. He would often consult her

and held her in high esteem under the fatmids, a woman, Arwa Bint Ahmad, even

served as the Governor of Yemen.

PRIVILEGES

Muslim women are also entitled to certain privileges, which have not been

grated to men. She is exempted from performing some religions duties, like

praying and keeping fast during menstruation and in times of confinement. She is

under no obligation to offer Friday prays in a congregation.

1. Legal protection

An example in that of theft liable to that the charge proved, bit man or

woman, the following punishment is inflicted.

As to the thief make or female cut off his a her hands a punishment by way

of Allah, for their crime and Allah is exalted in power (5:38)

CONCLUSION

The rights and duties of women are equal to, but necessarily not identical

with, those of men. The fact of being a woman doesn’t in any way affect her

human status, or independent personality, nor does it justify any prejudice against

her or injustice to herself.

Islam has granted women rights and duties in a most balanced way that

match and suit her functions in society and she is held in great esteem and honor in

al her positions, from childhood to motherhood she enjoys certain rights over men

and men have certain rights over her. (2:228)

The verdict of Islam on the inter se status of man and woman is the only

complete, logical and practical declaration pertaining to the matter, as it always

handles the issues by making a distinction between equality and sameness. The

Quran the traditions of the prophet, and the attitude of the early Muslim scholars

prove that the position and rights of woman are equal to those of man in fact,

Islam has safeguarded the rights of women of putting them into practice as

essential articles of Faith.

ECONOMIC SYSTEM OF ISLAM

Objective

1. Public Benefit

2. Not private gain (capitalistic)

3. State profit (communion)

4. Contradiction with modern economic system

Don’t Squander: Allah does not love the extravagant.

About charity

You will never attain piety until spend of that which you love. And waters

you depend Allah is aware of that.

Salient Features of Economic System

1. Opposed to Interest

God has permitted trade forbidden usury.

2. Opposed to Hoarding

Those who bury gold silver, on day of judgment heat will be produced from

that and their foreheads, hands and backs will be branded with it they will taste it

what they buried.

3. Free Enterprise in Business

Check for human welfare

Govt as custodian of people

Check on wrong moves

Govt step in all evils.

“Whenever proper in fished, disperse on laved seek the bounty of god”.

(Al-Quran)

“Earning of lawful likelihood is a duty only next to importance to the duty

of prays.

For Traders & Merchants

They are back home of system the truthful, honest merchant is with the

prophets and the truthful ones and the martyrs.

For Women

They have definite status to men is allotted what they earn and to women

what they earn (Al-Quran)

Rules of decency & correct Behavior

And observe the measure trickily nor fall short

Warns defrauders

4. Opposed to concentration of wealth in few Hands

Disfavor concentratoinof wealth in few hands

Favors dispersal of wealth in maximum hands

Proved from inheritance law

Doesn’t like nationalism of property (state own all property holy prophet

saw in last sermon said. Your lives & property are sacred and inviolable

one to another.

Acquisition of private property on compensation payment allowed.

Land bought by prophet (PBUH) at Median for Mosque.

Zakat

Compulsory social insruacne through Zakat.

27 times in Holy Quran

And observe prayer, and pay the poor rate and bow down with those who

bow. (Al-Quran)

Collected from rich paid to the poor needy.

Equitable distribution of wealth its circulation system

This bring a gradual re-distribution of wealth and also help consider in

fighting inflationary tendencies in country

6. Employers to properly treat employees

Easy to do work

Health not effaced

Wages to be paid on time.

Pay the laborer before his sweat is dry.

7. Concept of class struggle labour capital conflict

8. Explore the world find resources

9. Responsibility of Muslim State

Citizen sustenance food for everyone

Govt to care for food, shelter, doting serenity, education health

It should be welfare state

Conclusion

Islamic economic system is liberal, progressive, equilibration, productive

and responsive from social point of view

It tends to control capital, insist on leaving man free.

It is distinctive from capitalism communication (interest & class struggle)

Zakat Rates

1. Gold, sliver, case __________ 2 ½ %

2. Agricultural (By canals) __________ 5%

3. (Not by canals) _________ 10%

4. Treasure Troves _______ 20%

Objective

Interest

Hoarding

Free enterprise

Concentration of wealth

Zakat

Employee’s treatment

Class struggle concept

Explore world for resources

State responsibility

Conclusion

Belief in God (Touched)

“Is there any doubt about god is the creator of sley and earth” (Abrahim:

10)

Literal meaning

Tauheed literally means belief in one god the belief in the soreness of god

is supreme impetration

First Foremost principle of Islam

La illah illallah There in no god except Allah

Tauheed is the most fundamental and most important teaching of the Holy

prophet (SAW). It is the expression of this belief which differentiates a true

Muslim from a Kafir (non believers) or a Dahriya (an atheist) or Mushrik (one

who associates others with God in his divinity). This beautiful phrase is the bed

rock of Islam. It is the foundation and essence of Islam.

In every revealed religion touched has been given a foremost place and

prime importance every Apostle of God has poached about this, from the first of

prophets Hazrat Adam (AS) to the last one Hazrat Muhammad (PBUH). The

acceptance or derail of this phrase produces a world of difference for Muslim and

Non Muslim. The believers in it becomes a single connate and those who do not

believe in it form the apposite group who refuse are condemned to hell but others

who accept are give passport it wipes out the past sins and purges soul of all

impurities. Once a believers reject false gods adopt true Allah, no power, greed for

wealth can deviate lime from path.

THE CONCEPT OF GOD IN OTHER RELIGIONS

1. Christianity

Jesus Christ preached unity of god but, the Doctrine of Trinity the in three

gods.

1. God, the father

2. God, the son

3. God, the Holy spirit

2. Hinduism

Originally it was based on the conception of one god but in course of time

they forgot the ductile of divine unity divided god into different deities according

to functions performed by him.

Divided into three chief deities

1. Brahma ________ The creator

2. Vishnu ________ The preserver

3. Siva ________ The destroyer

They attributed god to immaterial & manmade idles thus the unity of god

became corrupted.

3. Zoroastrianism

The followers of Zoroast had their faith in the exist vice of god but divided

into two

1. Qrmuzd ________ the author of good light sun fire

2. Ahriman ________ the author of evil Darkness

4. Judaism

Jews religion is called Judaism originally based on the Doctrine of divine

unity. But Jews forgot the unity of god and lapsed into idolatry. Thus mosses

theistic religion was lost and idolatry crept into it.

THE CONCEPT SPIRIT OF TAUHEED IN ISLAM

Islam is the most monotheistic religion in the world it has laid great

emphasis on Tauheed. The cornerstone of the very principle of Islam is the belief

in the unity of god.

MAIN POINTS ON THE CONCEPT OF TAUHEED

These points had been presented by the teachings of Islam. It is a complete

and exhaustive concept

1. God is eternal

2. He is creator

3. He is provider

4. He is owner Ruler

5. He is wise

6. He is omnipotent, omnipresent omniscient

7. He is fountain head of strength power

8. He is competent to award reward punishment

9. He is one

10. He is true deity divinity

11. He should be taken fountain lead of everything

12. Shirk in Islam is the greatest of all sins.

Unity of Allah

This idea of Divine unity is a protest agamas the idolatry of Hinduism, the

duality of Zoroastrianism the trinity of Christianity the whole teaching of Islam is

based on the conception of the unity of god.

In short, concept of Allah that Islam has presented in unique and stable it is

evident that the concept of Allah in Islam is very grand, noble, comprehensive and

complete.

QURANIC ARGUMENTS 3 KINDS

1. Lower of Material Experience of Humanity

Drawn from the word that centers on the word Rabb: Indicates that

everything created by god beasts the impression of the divine creation in the of

moving on from lower to higher stages unit it reaches completion.

2. Human Nature the inner experience of Humanity

There is inner light within each man which makes him consigns of the

existence of god. Depends on man’s spiritual development

3. Divine Revelation the Higher Spiritual Human Experience

The clearest evidence of the existence of God There are many prophecies

which had been foretold when the whole circumstances were against them but

which came true at last and testify the truth that in a great power.

Arguments of Quran Regardign Tauheed

1. To ascribe pertness unto him is a tremendous wrong.

2. Say Allah in the creator of all things and he is the one, the Almighty

3. If there were other gods beside Allah then barely both the heavens the earth

had been disordered.

Rational Proofs

According toe Islam, Allah exist he is, he was and the will be existence of

Allah ins taken as an axiomatic in Islam.

Many scientists sand photosphere don’t believe but admit that there is some

power or energy behind this creation.

It is a fundamental principle in Islam to believe in the existence of one

Almighty Allah and the Holy Quran advances hundreds of arguments to prove

existence of Allah.

1. Argument

The phenomena of universe he is the controller of everything sun, moon,

stars etc Read in the name of Rabb who created

2. Argument

One law for he whole universe “There in neither incongruity where things

belonging to the same close are subject to different laws, nor whereby law cannot

work uniformly

3. Argument

Everything is held under control and is subject to law.

No one interfere with the course of another or hampers it, on the other hand

all things are helping each other to attain perfection.

4. Argument

Human soul itself inner light tell. We are mean to it the soul than you (Al-

Quran)

5. Argument

The Divine Revelation, clearest guidance to the existence of god.

6. Argument

Everything has a cause and then finally there is first cause and firs cause in

single, perfect unchangeable and free from all accident The Allah (Al-Farabi)

TECHNOLOGY ARGUMENTS

Order, coordination an d proposition in Universe

EFFECT OF TAUHEED ON HUMAN LIFE

Oneness of god not simply a theoretical fact but a very important practical

reality also Human life is complete changed with the concept of Taueed.

EFFECTS ON INDIVIDUAL LIFE

1. Broad Mindedness

Who believe Allah as owner of everything develops broad mindedness. He

breaks false image of nation race His vision is enlarged.

2. Self Respect

Produce highest degree of self respect and self esteem he believes power of

Allah behind everything so belief of monotheism aerates ego self respect. To

whom you are sailing are nothing but men like you (Al-Quran)

3. Humility Self Submission

It creates humbleness and submission in man. A believer never becomes

proved, arrogant and naught. The creaturs of god walks humbly on earth (Al-

Quran)

4. Abstinence

Makes virtuoso and upright man is aware of omniscience of god, his

omnipresence and omnipotence.

5. Heroism Gallantry

He who believes Allah can never be coward he is blessed with qualities of

bravery heroism Hadith One who fears god, everything in the world fear him.

6. Spiritual Satisfaction

Always hopeful of his mercy, never disappointed he is never overcome of

hopelessness nor commit.

7. Freedom

Give lesson of freedom liberty side man of slavery

8. Tolerance

Monotheism teaches tolerance. “We don’t discriminate among then at all”

9. Sympathy with creation of god

Teaches sympathy, kindness and love for gods creation

10. Principle of moral elevation

11. Freed man from slavery of Nature

12. An end to false expectations

13. Peace of heart and mind

14. Contentment

Ease of mind satisfaction

15. Patience

COLLECTIVE BENEFITS

1. Equality

Only standard before Allah is that of Piety and Abstinence and nothing

other than these. “Among you he is more honorable before god who is more pious.

(Al-Quran)

2. Fraternity and Unity

Unites men in the strong rope of brotherhood “Infect, all believers are

brothers to one another”

3. Universal peace

Source of universal peace Hatred bias can be done away with it the strife

amity and confusion among nations are due to fact that nether is god common to

them nor humanity those who have firm belief in monotheist are torch baser and

pioneers of peace it is teacher which gives birth to the sentiment of brotherhood,

love fraternity. The Holy Prophet (SAW) said.

Believer is he by whose ton give and hand other believers remain safe. It

also teaches man to live peacefully with non Muslim avowal.

Risaiat

One of cordial principles of Islam.

To wan people

Raised by Allah Himself.

No one can be a Muslim unless believing in all the preprints.

Where the prophets come from

Raised by Allah Himself.

From among the people

To care his message to married

It is the command of Allah to prophets.

i. Righteousness is that one should believe in Allah, and the last say and the

angels and the books and the prophets (Al-Quran)

ii. Obey Allah and his massager

Save community

Save teachings

Character of prophets

All were truthful, worthy of regard near to god

Pare innocent graded against exist

None was asked or to god

Functions and necessity of prophets

Conveying the message of Allah

Uplifting the humanity

Releasing man from bondage of slavery

Guiding man to right paths

Divine Revelation

Etalon Religion of Islam

Purify it from all sorts of corruptions.

Attributes Distinct Marks of prophets.

They are not ordinary people and have source distinct features which are

not found in ordinary men.

1. Humanity

Say I am man like you (Al-Quran)

“We are but men like you” (Al-Quran)

2. Prophet hood the bounty of Allah

Allah knows best on when to bestow prophet hood (Al-Quran)

3. Knowledge bestowed by Allah

He does not speak according to personal destines but says what is revealed

to him

4. Ismot Silences

It is not attributable to a prophet that we should act unfaithfully.

5. Miracles

Miracles are attached to their person

Jesus to make dead dive

6. Wahy

Revelation from the goal

7. Loved by God

Although all men are coved

But they are special

God favored upon prophets and bestowed so may favours upon them

8. No sensual desire

Of lust angel and covetous

To make then pure

Finality of prophet hood

Muhammad (SAW) the last prophet. “Muhammad is not the fated of any

van among you, but he is the marriage of Allah and seal to the prophets. (Khatiem-

un-Nabien)

Following creates necessity for a new prophet

i. It teaching and instructions of previous prophet disappear.

ii. If they are incomplete and unsuitable to the people

iii. If previous prophet was raised for a particular period or a particular nation.

This day have I perfected for you’re your religion and completed on you

my blessing (Al-Quran).

Prophet hood in Revealed Religions

Judaism: Moses (S.A) as prophet out Jew consider Hazrat (A.S) as a son of

god.

Christianity: Jesus crest as prophet but also son of god.

Concept of prophet hood in Islam

Very dear

Islam believes in all prophets without any distinction

Muhammad (SAW) as the cast prophet and seed of prophets

Prophet hood of Muhammad (SAW) for all humanity and all nations.

Conclusion

Very it is our favor to the faithful that we sent to them a prophet amongst

then a prophet who remitter his verses and pain fines their soul and teachers then

the book and its wisdom: (Al-Quran)

ISLAMIAT

STUDY PLAN ACCORDING TO ANALYSIS OF PAST

PAPERS

STUDY AREA -1

DIFFERENCE B/W DIN & RELIGIONS SUPERIORITY OF ISLAM

OVER OTHER RELIGIONS

2007-despite scientific and technological advancement the present society

is facing moral decline and mental anarchy. In these circumstances elucidate the

importance and effectiveness of religions.

2005-Islam enjoys an exalted place in the religions of the world regarding

human dignity moral values and Allah vicegrency discuss with arguments.

2003-define the religion of Islam explain also the idea and place of

humanity in Islam.

2002-define the religion of Islam. Also describe its necessity importance

and kinds by distinguishing between reveled and non revealed religions.

2001-Islam enjoys as exalted place in the religions of the world elaborate.

2000-describe the dignity and superiority of Islam with proof as compared

to other religions

AREA OF FOCUS

Definition & difference between

o Din & religions

o Revealed & non revealed religions

Meaning & definition of Islam

o Chief characteristics of Islamic ideology

Superiority of Islam over other religions

STUDY AREA II

FUNDAMENTAL BELIEFS OF ISLAM

2010-stating traditional and rational arguments about faith of resurrection,

discus the role of this faith in establishing an organized society

2009-in Islam the purpose of Zakat is purity of wealth, abolishing poverty,

hunger and ignorance but his has not been achieved yet. What political steps are

needed for attaining this end?

2008-Islam pays a lot of stress on the circulation of money. Describe in the

light of Zakat system

2008-describe the importance of the concept of the day of judgment and

explain the practical result of his notion of the private and public life of the people

2007-define the doctrine of ROZA and explain how to achieve the goals of

mutual co operation and collective justice besides the purification of individuals

soul through the application of this doctrine

2007-identify the importance of the concept of Towheed and explain the

practical results of this principle on the private as well as public aspects of the

human life

2004-All pillars of Islam have philosophy and purpose behind them pin

point fact with special reference to hajj with its individuals and collective

benefits.

2004-Explain the belief of tauheed in scholarly manner describing its effect

on human life.

2003-while describing Zakat explain its socio economic significance in the

Islamic society.

2002-describe the basic belief of Islam and also explain how Islam reforms

the life of individuals and society through them

2001-define the importance and philosophy of prayer also expains its

individuals and collective benefits 2001

2000-describe importance & philosophy of prayer also explain its

individuals & collective benefit.

AREA OF FOCUS

Importance purpose & philosophy of

o Tauheed prayer fasting Zakat faith in resurrection hajj

Role of fundamental beliefs in shaping an organized society.

STUDY AREA III

SOURCES OF SHARIH ITS IMPLEMENTATIONS

2010-keeping in view today international political system can shariah be

adjusted in the Islamic societies.

2009-in order to meet the challenges of modern time there is a need to

establish versatile institutions of Ijthad. What measures would you suggest

2008- Ijtihad can play an important role in the establishment of muslim

Ummah and the making of humanity discuss.

2006-produce a Juristic definition of both Ijtihad and Ijma elaborating

possible role of both the above in Islamization of a state in modern time.

2005-a) is ijtihad is no more practical explain.

b) what are required conditions for a Mujtahid

c) does a learned muslim have the rights ijtihad discuss its consequences

2004-describe in detail the four basic sources of Islamic law explain Ijma

and Ijtihad specifically

2003-write down a comprehensive essay on the basic sources of law in

islam

2002-while describing the four basic sources of Islamic law also explain

that MASALIJ-E-MURSALA.IHTJSAN and URF are basic sources of Islamic

law.

2001-Explain in detail the basic source of Islamic law with special

reference to Ijtihad

AREA OF FOCUS

Sources of Shariah

o Quran Sunnah Ijtehad Ijma and Qiyas

o Masalih-e-Mursala ihtihsan Urf & other sources

Validity & applicability of Shariah in today world

STUDY AREA IV

PROBLEMS OF MUSLIM UMMAH AND THEIR SOLUTIONS

2010-in the globalization arena what role can muslim ummah play being

the custodian of revealed knowledge to resolve the complex problems of

humankind.

2009-is war knocking at our doors sophisticated nuclear weapons have

made it impossible the Muslims are facing strong ideological and military

challenges in order to meet such challenges.

2009-there prevails a misconception that aggression could solve our

problems but in consequences people all over the world are suffering what

measures do you suggest rectify the situation.

2009-islam give a living and dynamic perception of civilization which

steips do you consider to meet the challenges of western civilizations

2009-muslims arrange for the recitation and learning of Quran by heart but

neglect to understand and practice Qurna what methods can be applied for

reformation of the negligence

2009-muslim ummah comprises of 175 of the total world population rich in

natural resources but lacking economic and political stability suggest measures for

political and economic stability.

2007-take into account the step and pots of the western nations against the

Islamic world in the present era and give solid suggestions for their eradications in

tile light of Quran and Sunnah.

2007-the holy Quran is the fountain head at all kinds of knowledge discuss

fully. Iqbal played in order to achieve this goals?

2007-what are the causes and losses of sectarian differences in Pakistan and

how this problem can be solved in light of Islamic teachings.

2006-describe pan Islamism give introduction to organization founded for

muslim world unity & their role in bringing muslim countries close to each other

in different shphere of life.

2006-write a note detail regarding the Quranci concept of creation and

folding up of the universe discuss with references

2005-in today world muslim every where are being castigated and

condemned by the west as extremist and terrorist having an evil ideology.

Muslims are about 1/5 of the world population but they don’t have a collective

voice. Do you think the concept of muslim ummah is viable in today’s world

discuss.

2005-what is Islamic concept of creation of the universe are the modern

theories about creation of the universe commensurate with the Islamic point of

view discuss with reference

2004-what is role & objective e of muslim ummah how can it contribute to

solve its own & world problems

2003-when and how the revelation wahee was started write in detail which

were the first & the last ayat explain also the reality of Wahee.

2002-write a detailed note on problems which Islam is facing in the

contemporary world

2001-describe the role and objectives of Muslim Ummah how can it

contribute to solve the problems of the present world?

2000-explain the basic problems of human life and their solution.

AREA OF FOCUS

Islamic concept of creation of this universe

Sources of knowledge sense thinking intuition revelation

o Supremacy of revelation wahee as source of knowledge

Sectarianism & divisions within Muslims around the globe

Pan Islamism or unity of muslim

Role of muslim ummah in solving the problems of humanity in

contemporary world

OIC it role & suggestions for improvement

STUDY AREA IV

ISLAMIC PRINCIPLES MORALITY ETHICAL VALUES & ROLE AND

PRIVILEGES OF A MAN IN ISLAM

2010-describign the impotence of ethical values in Islam write a

comparative note on Islamic morality code and western code

2010-in the light of Islamic teachings faith and ethics are closely united in

spite of that Islamic societies are in disorder discuss.

2010-the most important issue of humanity is the recognition of role

privileges of man discuss how Islam may play a role in this regard in today

scenario.

2008-what moral values are given by the been-I Islam can these values be

changed keeping in view the western ethical system.

2007-despite the scientific and technological advancement the present

society is facing moral decline and mental anarchy in these circumstances

elucidate the importance and effectiveness of religions

2005-there is a visible decadence in our society due to invasion / influence

of liberal western culture to what is it harming our country youth and what can be

done to arrest this moral decline?

2004-there is a clear relationship in between the mortality and faith in

concepts of Islamic ethics helping in character building of a nation and generations

explain.

2002-describing the relationship of morality and faith in the concept of

Islamic ethics also explain the Islamic principles and methods of character

buildings

2001-what is the role of man and woman in Islamic society what are their

responsibilities towards character building of new generations

2000-what is meant by justices explain its importance in Islam

AREA OF FOCUS

Morality definition principles and significance of Islamic morality

o Role of morality in forming a just society

o Morality faith relationship

o Role of morality in character building

Comparison & contrast b/w Islamic & western morality codes

Role & privileges of a man is Islam

STUDY AREA VI

SOCIAL POLITICAL JUDICIAL AND ECONOMIC SYSTEMS OF

ISLAM

2006-islam in the mid of contemporary managements and political systems

possesses its own political management and political system discuss

2005-to what extent is the modern political system i.e. democracy in

consonance or against Islamic principles discuss with reference.

2005-state guiding principles of economic system is Islam how can it be

implemented in modern times?

2004-islam has distinguished status in judicial political system explain

comprehensively

2003-expalin with argument the system of law and justice of Islam

2002-define and explain judo political system of Islam

2001-write down a comprehensive essay on the judio political system of

Islam.

2000-describe the economical responsibilities of state in Islam.

AREA OF FOCUS

Economic system of Islam with reference to Zakat

o Political system of Islam

Compatibility between Islam & democracy

Judicial system of Islam

STUDY AREA VII

WOMEN IN ISLAM AND OTHER RELIGIONS OF THE WORLD

2010-keeping in view the requirements of global society determine the

freedom and limitations of a Muslim women in the light of Islamic teachings.

2008-european and human rights activist claim that islam docs not give

proper rights to women what do you say about this statement?

2007-the application of Islamic Shariah is equal to man and women

however some injections are only elated to woman explain.

2006-describe the rights of education for A female in islam.

2005-as per Quranic injunctions and saying of the holy prophet SAW

Hijasb is mandatory for muslim women the larger percentage of the women in our

country are totally oblivious to these Quranic injunctions discuss reasons and

suggest remedial measure

2004-islam has pinpointed the rights of women and she has been properly

regarded in all her capacities in the family elaborate comparing the facts with

other religions

2003-what is the meaning of the freedom of women in islam ? what are the

responsibilities of man and woman in the building of character of new generation

explain in detail.

2002-comparatively analyze the rights of women in islam and other

religions

2000-write down a comprehensive essay on the women rights in islam.

AREA OF FOCUS

Social & limitations of women in islam

o Social rights

o Political rights

o Economic rights

o Judicial rights

o Educational rights

Women & Hijab obsolete or modern

Rights of women in other religions

STUDY AREA VII

DIFFERENCE B/W JIHAD & TERRORISM, VALIANT ATTACKS &

SUICKE ATTACKS THEIR VALIDITY

2009-suicidal and valiant attacks have become a routine what is the

difference between the two suggest reason for the legitimacy of these attacks

2006-muslims are being persecuted any where in Chechnya Palestine

Kashmir and Iraq etc. in this scenarios are the suicide attacks by Muslims are

justified unveil the Shari position of the issue supported by relevant reference

2006-one man terrorist is another man freedom fighter in light of the

proceeding quoted probe in to causes of terrorism and separate both jihad and

terrorism from each other after giving solid arguments.

2005-suicide attacks have become norm of the day particularly in Iraq

Chechnya and Palestine the common rationale for such activities reportedly is the

persecution of the Muslims by western imperialism and American dominated

hegemonic world order under the prevailing circumstances.

2003-write down a detailed essay on the importance necessity and different

and different kind of JEHAD in islam.

2001-what is the significance of JIHAD in the light and Sunnah what are its

kinds

AREA OF FOCUS

Jihad

o Meaning concept philosophy and validity

o Difference b/w jihad & terrorism

Terrorism

o Definition concept causes & reality valiant attacks

o Definitions purpose & legality

Suicide attacks

o Causes and implications

MISCELLANEOUS

2008-the world is heading toward the concepts of clash of civilians give

your arguments for and against this notion

2008-what do you know abut the concept of enlightened moderation

describe it in its historical perspective

2006-how the protection and application of Islamic is possible in the mid of

the influences of present western culture describe the features of Islamic culture

prior to have A comparative study of the issue.

2001-how does islam regard humanity what is the concept of khalafat in

islam

2000-explain the importance & methodology of preaching enhancing the

characteristics of the preacher.

2000- what does caliphate mean enumerate its salient features

AREA OF FOCUS

Clash of civilization

o History

o Arguments

Enlightened moderations

o Historical perspective

Protection & preservation of Islamic culture & values

WISH YOU BEST OF LUCK

May Allah almighty bless us with success in this world and in the world

hereafter? (Ameen)