Developed by the National Curriculum and Textbook Board as a textbook according

to the National Curriculum 2022 for Class Nine from the academic year 2024

Islamic Studies
Class Nine
(Experimental Version)

Writers
Dr. Mohammad Zahidul Islam
Dr. Amir Hossain
Mohammad Abu Hanif
Dr. Mohammed Abul Kasem
Md. Najmol Hasan
Md. Mostafa Kamal
Nazmul Hasan Junnun
Dr. Md. Iqbal Hyder
Umme Kulsum

Editor
Professor Dr. Muhammad Abdur Rashid

Translated By
Mohammad Mozammel Haque
Md. Hasibul Islam
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National Curriculum and Textbook Board, Bangladesh

 Islamic Studies

Published by-
National Curriculum and Textbook Board
69-70, Motijheel Commercial Area, Dhaka-1000

[All rights reserved by National Curriculum and Textbook Board, Bangladesh]

Published: ................... 2023

Art direction-
Monjur Ahmed

Cover Theme
Nur-E-Elahi

Graphics
Nur-E-Elahi
Md. Abdul Hannan Biswas
Md. Saddam Hossain

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For Free Distribution by

the Government of the People’s Republic of Bangladesh

Printed by:
 Preface
In this ever-changing world, the concept of life and livelihood is changing every moment. This
process of change has been accelerated due to the advancement of technology. There is no alternative
to adapting to this fast changing world as technology is changing rapidly ever than before. In the era
of fourth industrial revolution, the advancement of artificial intelligence has brought about drastic
changes in our employment and lifestyles that will make the relationship among people more and
more intimate. Various employment opportunities will be created in near future which we cannot
even predict at this moment. We need to take preparation right now so that we can adapt ourselves
to that coming future.
Although a huge economic development has taken place throughout the world, problems like climate
change, air pollution, migrations and ethnic violence have become much more intense nowadays.
The breakouts of pandemics like COVID 19 have crippled the normal lifestyle and economic growth
of the world. Thus, different challenges as well as opportunities, have been added to our daily life.
Standing amid the array of challenges and potentials, sustainable and effective solutions are required
to transform our large population into a resource. It entails global citizens with knowledge, skill,
values, vision, positive attitude, sensitivity, adaptability, humanism and patriotism. Amidst all
these, Bangladesh has graduated into a developing nation from the underdeveloped periphery and
is continuously trying to achieve the desired goals in order to become a developed country by 2041.
Education is one of the most crucial instruments to attain the goals. Hence, there is no alternative to
the transformation of our education system. This transformation calls for developing an effective and
updated curriculum.
Developing and updating the curriculum is a routine and important activity of National Curriculum
and Textbook Board. The curriculum was last revised in 2012. Since then, more than a decade has
elapsed. Therefore, there was a need for curriculum revision and development. With this view,
various research and technical studies were conducted under NCTB from 2017 to 2019 to analyze
the current state of education and identify the learning needs. Based on the researches and technical
studies, a competency-based and seamless curriculum from K−12 has been developed to create a
competent generation capable of surviving in the new world situation.
Under the framework of this competency based curriculum, the textbooks have been prepared for all
streams (General and Vocational) of learners for Class Nine. The authentic experience-driven contents
of this textbook were developed with a view to making learning comprehensible and enjoyable. This
will connect the textbooks with various life related phenomenon and events that are constantly taking
place around us. It is expected that, through this, learning will be much more insightful and lifelong.
In developing the textbooks, due importance has been given to all − irrespective of gender, ethnicity,
religion and caste while the needs of the disadvantaged and special children are taken into special
considerations.
I would like to thank all who have put their best efforts in writing, editing, revising, illustrating and
publishing the textbook.
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If any errors or inconsistencies in this experimental version are found or if there is any suggestions
for further improvement of this textbook, you are requested to let us know.
Professor Md. Farhadul Islam
Chairman
National Curriculum and Textbook Board,
Bangladesh
 Islamic Studies

Subject Introduction

Dear students,
I hope you are happy to get the new Islamic Studies Textbook. This
textbook is very important for you for many reasons. This Class IX
Islamic Studies Textbook is a reliable reference book for accurate
knowledge of the fundamentals of Islam.
Remember, knowing about Islam is essential to living as a true Muslim.
And Islam is such a complete code of life in which the welfare of both
the worldly life and the life after death of a man exists. Along with the
development of your material knowledge, scientific and technological
abilities, the practice of religion and morality will make you a
worthwhile and fully developed human being.
Through the content of this textbook prepared in the light of the
National Curriculum 2022 and the various activities included in it, you
will develop into a person with proper Islamic knowledge, skills, values
and vision. Besides, by actively and spontaneously participating in the
diverse learning-teaching process of this textbook, you will be able to
acquire various qualifications for life. Hopefully, by practicing the
knowledge of this textbook in real life, you will be enriched with moral
values and build an enlightened life.
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 Contents
Chapter 1: Topics Page Chapter 2: Topics Page
Aqaid 1 Ibadat 26
The Identity of Allah 2 Salat 26
The Essence of Tawhid 6 Sawm 34
Belief in Akhirat 10 Zakat 41
Kufr 17 Hajj 50
Nifaq 19 Umrah 58

Chapter 3: Topics Page Chapter 4: Topics Page

Let’s Learn Quran and Hadith 66 Akhlaq 109
Ohi 67 Akhlaq-e-Hamidah 111
Miracle of Al Quran 70 Akhlak-e-Jamimah 129
Tazweed 75
Surah Al-Fil 80
Surah Al-Qadr 83
Surah Ad-Duha 86
Surah Al-Alaq 90
The Last Three Verses of Surah Al-Hashr 94
Al-Hadith 97
Some Important Hadiths of the Holy
Prophet (peace be upon him) 100
Two Hadiths about Prayer 108

Chapter 5: Topics Page Chapter 6: Topics Page

Ideal Lifestyle 139 Compassion in Islam 167
Hazrat Muhammad (peace be upon him) 140
Hazrat Musa (AS) 147
Hazrat Ali (RA) 151
Imam Hasan (RA)) 154
Hazrat Rabia Basri (RA) 157
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Contribution of Muslim Thinkers to the

Creation and the Welfare of Humanity 161
 Islamic Studies

Chapter One

Aqaid

Dear learner!

You must have noticed, from class six onwards, the first chapter in each
class’s Islamic Studies book is about Aqidah. You undoubtedly remember
that Aqidah refers to firm beliefs. Iman and Islam have some fundamental
aspects in which we should establish strong faith. All these beliefs are
collectively called Aqaid. Among the subjects of Aqaid, the foremost is
having faith in Allah. Now, let us take a moment to reflect on the concept
of Iman Mujmal. Do you remember the declaration of faith that you made
in Iman Mujmal? Yes, you said, ‘I bring Iman in Allah just as He is, with
all His names and attributes.’ From this statement, it becomes crystal clear
that, above all, we must have unwavering faith in Allah Ta’ala. In the
Quran, numerous beautiful names and attributes of Allah Ta’ala are
mentioned. Understanding the meanings of these names and attributes is
vital to establish strong faith in them. Do you remember that in class seven,
you learned about Allah Ta’ala’s divine attributes in detail? Additionally,
starting from class six, you have encountered several of Allah’s names and
their meanings. To continue, we will learn about some more of Allah’s
attributes or ‘Al-Asmaul Husna’ (The Beautiful Names) in this class, and
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we will have faith in them and act accordingly.

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 আকাইদ

Group Activity
According to the teacher’s instructions, present the experiences related to
‘Aqidah’ you have gained through observation or interaction in your notebook
or on a poster.

The Identity of Allah

Pair Work
"Discuss with your friend what qualities are revealed about the identity of Almighty
Allah and Asmaul Husna from the surrounding praise."
1. .......................................................................................................................
2. ........................................................................................................................
3. ........................................................................................................................

Mhan Allah has numerous attributive names. His identity can be found in all these
adjective names. Let us know the identity of Almighty Allah through some of His
attributes.

Allah Raufun ( )

‘Raufun’ means extremely affectionate, compassionate, highly merciful, and full of

empathy, etc. ‘Allah Raufun’ means Allah is extremely merciful and very affectionate.
This is one of the attributive names of Allah. This name of Allah is very compatible
with the names Ar-Rahman and Ar-Raheem. Allah has boundless compassion and love
towards human beings. He states,
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Meaning: ‘Surely Allah is Ever Gracious and Most Merciful to humanity.’ (Surah Al-
Baqarah, verse: 143)
The Prophet (peace be upon him) says, ‘Allah Ta’ala out of His boundless compassion
and love, has reserved one hundred parts for Himself and distributed ninety-nine parts
among His creation.’ (Bukhari)
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From the above mentioned verse and hadith, we can easily understand how incredibly
compassionate and affectionate Allah Ta’ala is towards us. However, Allah’s affection
is not confined to just humans, He is extremely compassionate to all of His creations.
According to the language of the hadith, the entire creation is Allah’s cherished
companions. Just as the head of a family in family life holds his members together with
respect, affection, and compassion, similarly, the creator of the universes, the
Magnificent Allah, nurtures and safeguards all of His creations in the universes with
ultimate love and care. In reality, the love and compassion of Allah towards both
humans and His creations are incomparable.
From the very beginning of our existence, there is no aspect or moment of our life
which is devoid of the benevolence and compassion of the Almighty Allah towards
us. He, with utmost care, has created us. He has instilled compassion within our
parents’ heart to nurture us with love and care. Just as He has fashioned this nature
and environment conducive to our habitation, He has similarly created various means
of sustenance for a life of happiness and tranquility. He has also arranged the social
environment for us. Siblings, relatives, and neighbours foster affection and kindness
in us, creating a beautifully compassionate human community. If we ponder deeply,
we can find numerous examples how Allah the Great is immensely affectionate and
supremely merciful towards us.
Allah the Great desires no reward for the blessings He has bestowed upon us. If we
worship Him, He becomes pleased. If we express gratitude for His blessings, He increases
His favors upon us even more. The reward for one good deed from us is multiplied at
least tenfold by Him, but if we commit a sin, He only gives us the punishment for that
specific wrongdoing. Moreover, if He wishes, He can also forgive that. From this, we
can understand that Allah the Great is boundlessly affectionate.
The benevolence and compassion of the Almighty Allah make the path to salvation
easy for us. Through love and compassion, He guides us away from undesirable paths.
He instills fear and warnings in individuals to deter them from engaging in wrongdoing
and causing mischief. Allah Ta’ala says, ‘That is what Allah warns His servants with.
So fear Me, O My servants!’ (Surah Az Zumar, Verse: 16)
Again, Allah the Great guides us to the right path due to His extreme affection and
kindness, and we seek refuge to Him, so that He keeps us safe from the path going on
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which confirms the Hell for us. For example, Allah the Great states,

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 Aqaid

Meaning: ‘Allah warns you to beware of Him; He is most tender towards His servants.’
(Surah Al Imran, verse: 30)
Basically, there are no limits or boundaries to Allah’s affection and motherly love
towards us. We are dwelling in the ocean of His love and compassion. We will also be
affectionate and compassionate towards everyone, and we will love all.

Allah Mu’minun ( )
Mu’minun means protector, guardians, guarantor, and proclaimer of the truth. Allah
is Al-mu’min. He spreads peace among His servants and establishes safety within the
created world. Through divine revelation, He bestows tranquility. He is the true Guardian
of the creation. He knows the hidden mysteries of all matters. Allah the Great states,

Meaning: ‘He is Allah—there is no Illah except Him: the King, the Most Holy, the All-
Perfect, the Source of Serenity, the Watcher, the Almighty, the Supreme in Might, the
Majestic. Glorified is Allah far above what they associate with Him! (Surah Al-Hashr,
verse: 23)
Allah ensures the safety of His creation. He observes every action of every living being.
He does not decrease anyone’s good deeds. He does not impose excessive punishment
upon anyone. Only He is worthy to fear and, possesses the right to forgive. He alone
deserves utmost respect and honour. He alone is the most deserving of bestowing
welfare and grace upon His servants.
Allah is the provider of safety and the guide of principles. He watches over His servants.
He sees and hears everything. He keeps a vigilant eye on His servants and controls
them. Through His knowledge and power, He has encompassed everything. All of this
is easy for Him.
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It is to mention that when the word ‘mu’min’ is related to a servant that means the
servant is a believer. A servant establishes his belief in Allah and His Rasul (peace be
upon him) that is why he is called mu’min.

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In the Quran, Allah has encouraged us to be inspired by His qualities. Therefore,
we, taking lessons from the attributes of His name ‘Al-Mu’minun,’ will work for the
well-being of all people regardless of their religion, caste, or lineage. In our personal,
familial, and social lives, we will embrace the path of peace and safety and strive to
show empathy, extend help and cooperation, and provide security in times of adversity
or challenging situations.

Allahu Wahhabun ( )
‘Wahhab’ means extremely generous, the giver of everything without any exchange,
who bestows everything as a gift. This is one of Allah’s attributes. Allah is called
Wahhab. He is the ultimate giver. He bestows both material and spiritual blessings.
Allah grants His servants inner well-being and knowledge. He shows them the right
path and blesses them with the fortune of the acceptance of prayers.
Allah the Almighty is the best provider and always generous. All the blessings we have
come from Him. He is the giver of inner prosperity. He envelops all of His creation
with blessings and wisdom. All the creation relies on His mercy and gifts. This attribute
is an expression of His expansive mercy and generosity. His mercy has two aspects.
The first aspect is universal, meant for everyone. The other aspect is specific to His
chosen servants and creation. Allah Ta’ala states-

Meaning: ‘But My mercy encompasses everything.’ (Surah Al Araf, verse: 156)

Allah's special mercy and blessings are only for the righteous. Allah Ta'ala said, 'Surely
the mercy of Allah is near to those who do good.' (Surah Al-A'raf, Verse: 56)
The Great Allah has taught mankind to pray reminding them His name ‘wahhab’ in the
Quran. He says,
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 Aqaid
Meaning: ‘Our Lord! Do not let our hearts deviate after you have guided us. Grant us
Your mercy. You are indeed the Giver.’ (Surah Al Imran, verse: 8)
We will reflect the qualities of the Great Allah’s name Wahhabun in our lives.
Project Work (Individual)
In order to study or practice the virtues of Allah’s names in your real life, undertake
a one-month project to successfully implement it. After completing the project in
the specified manner, create a report in the designated format.

(Student should choose a project under the mentioned title and execute it in real
life. In this case, they can seek assistance from elderly family members like parents,
grandparents, older siblings, or classmates.)
Name of the Project: Tree Plantation or Taking Care of a Tree
Date of the beginning of the Project:
Date of the ending of the Project:
Aide: Father-Mother/Brother-Sister/Classmate
Steps Taken: Tub, soil, collecting plants
…………………………………………………………………
…………………………………………………………………
…………………………………………………………………
Guardian’s comment/signature:

The Essence of Tawhid

To a believer, the greatest and most valuable possession is his iman. All the riches,
possessions, and powers of this world are insignificant to his faith. And the foremost
and most important aspect of his faith is Tawhid or to have strong belief in the oneness
of Allah. The gateway to the eternal abode of peace called Islam is the belief in Tawhid.
Based on this faith, a believer’s thoughts and actions are controlled and guided.
Therefore, belief in Tawhid is considered the primary driving force of a believer’s life.
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The declaration ‘La ilaha illallah’ means ‘There is no Illah but Allah.’ This phrase
embodies the essence of Tawhid’s belief. It is a kalimah or declaration in Islam. It is
often referred to as the ‘Kalimah Tayyebh.’ It is also called ‘Kalimatut-Tawhid.’
The proclamation ‘La ilaha illallah’ or the propagation of Tawhid’s message was
the primary task of all the prophets and messengers. Each one of them conveyed to
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humanity the message of the oneness of Allah and invited them to worship Allah
alone. Our beloved Prophet Muhammad (peace be upon him) has been propagating the
message of Tawhid to humanity since he received the responsibility of Prophethood.
Throughout his life, he spread the message of Tawhid among people. He called upon
them, ‘O people! Declare that there is no Illah but Allah. By doing so, you shall attain
success.’ (Ahmad).
To the people of the book or the followers of the previous heavenly scriptures,
Muhammad (peace be upon him) presented the teachings of Tawhid through guidance
and strategies, as directed by the Almighty Allah. He addressed them, saying, ‘Say,
'O People of the Book! Let us come to common terms: that we will worship none but
Allah, associate none with Him, nor take one another as lords instead of Allah.' (Surah
Al Imran, verse: 64)
Basically, the message of invitation of all the prophets and Rasuls was one, that is: there
is no Illah except Allah. The primary objective to send prophets and rasuls in ages was
to propagate the message of Tawhid. Allah the Great says,

Meaning: ‘We surely sent a messenger to every community, saying, “Worship Allah
and shun false gods.” (Surah An-Nahl, verse:36)

Allah the Great also states, ‘We never sent a messenger before you without revealing to
him: “There is no Illah except Me, so worship Me alone.”‘ (Surah Al- Anbya, verse: 25)

The Impact of Believing in Tawhid

The impact of believing in Tawhid is significant in human life. The belief in Tawhid
brings about various independent characteristics in one’s personality. Believing in
Tawhid makes a person inclined towards righteous deeds. This is because he believes in
heart and soul that in the future, he will be held accountable by Allah for all his actions
in the worldly life. Even if no one in this world witnesses his wrongdoings, the watchful
eye of the almighty Allah cannot be escaped. He is the All-Seeing, All-Hearing, and All-
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Knowing. Therefore, the thought of standing before his Lord for judgment in the life
hereafter instils fear within him, and due to this, he refrains from engaging in wrongful
deeds instinctively. In the language of Al Quran, ‘And as for those who were in awe of
standing before their Lord and restrained themselves from evil desires, Paradise will
certainly be their home.’ (Surah An Nazi’at, verse: 40-41)
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 Aqaid
The awareness of Tawhid liberates humanity from being slaves to other humans,
elevating the glory of humanity. Through the belief in Tawhid, individuals attain the
real spiritual liberation. As a result, a true believer in Tawhid emerges as a fearless,
confident, and courageous individual, free from all forms of degradation, inferiority,
fear, and narrow-mindedness. Just as he does not bow his head to anyone other than
Allah, he also does not seek assistance from anyone else but Him. He embraces
submission and servitude to the magnificent Allah – the sole Master, Judge, and Just
One of the universe. On the contrary, those who lack belief in Tawhid lower their heads
before entities other than Allah, compromising their dignity. Therefore, the belief in
Tawhid empowers humans with self-awareness and self-esteem.
The sayings of Tawhid are like a sweet nectar that a believer in Tawhid drinks to attain the
utmost peace and tranquillity. In such moments, rising above all the desires and worries of
the world, he becomes engrossed in the satisfaction of the Almighty Allah. When Prophet
Ibrahim (As) began to spread the teachings of Tawhid, Namrud became agitated by his
words and threw him into the fire. However, his faith in Tawhid was so unshakeable that
he remained untouched. Even in the face of adversity, he was calm and steadfast, trusting
that his belief in the One and Only Creator would protect him. He believed that the One
who brought him to faith in the Singular and Supreme Being would be his shield, and no
one could harm him. If Allah willed otherwise and did not protect him, no power in the
world could save him. For this reason, when Hazrat Jibril (As) came to him and offered to
extinguish the fire with his wings, he declined, placing his complete trust in Allah alone.
He surrendered his desire to the will of Allah and chose to rely solely on Him. As a result,
following Allah’s command, the fire became cool and comforting for him. He achieved
salvation from harm. This incident was a testament to his unwavering faith in Tawhid.
The true believer in Tawhid finds joy in recognizing the One Allah as his own Lord
(Creator). Hazrat Bilal (As), a slave from Abyssinia, embarked on a new chapter of
challenges and persecution of his life when he embraced Islam. His owner, in his
attempts to force Bilal to abandon Islam, subjected him to inhumane torture. Heavy
stones were placed on his chest while he lay on scorching desert sand. He was dragged
on the streets of Mecca, his neck tightly bound with ropes that even drew blood from
his body due to the impact of stones. He was commanded to renounce Islam. If he
would do so, he would be free. Otherwise he had to suffer more severe punishments.
But with a heart full of faith, he endured all the suffering, continuously uttering ‘Ahad,
Ahad’ - which means ‘Allah is One’ - from his lips. What a wonder! Despite enduring
such extreme cruelty, he steadfastly upheld the belief in the Oneness of Allah. Even
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in the direst circumstances, he proclaimed to the oppressors, “Even if you cut me into
pieces, I will never abandon the path of faith.” What an incredible power of faith!
Eventually, all the efforts of the oppressor proved futile, and faith emerged victorious.
Thus, nothing can withstand against the power of Tawhid.
Tawhid establishes the dignity of humanity. It eradicates all forms of distinctions

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among people, including racial and caste differences, bringing all individuals together
as equals. This is because Tawhid imparts the knowledge that all humans are created by
the Almighty Allah, originating from the first man and woman, Adam (As) and Hawa
(As), and from them, the progression of human society and civilization has occurred.
Hence, all humans are equal. The measure of one’s respect is not determined by lineage
or clan, but rather, those who hold the highest regard are those devoted to Allah. This
belief, irrespective of nationality, religion, caste, or clan, upholds the dignity of every
human being and binds the global human community in the bond of brotherhood.
A common human inclination is to fear and bow down before power or authority. For
this reason, followers of various religions tend to worship and revere various external
powers in nature and the living world. However, a believer in Tawhid does not fear any
worldly power or authority, nor does one submit to these forces. He only worships an
unseen entity of absolute power, the source of all power and authority. His allegiance is
solely to this omnipotent entity, who is beyond the reach of our senses and who reigns
supreme everywhere. This entity is Allah the Great. He is the Almighty.

Pair/Group Activity
Discuss in pair/group what changes (except the topics mentioned in your
textbook) can be reflected in one’s life and work for believing in Tawhid. Make
a list and present them.
(Following the instructions of your teacher, you will write down on a small piece
of paper or index card what changes occur due to believing in Tawhid after
discussing them in pairs or groups.)

The Awareness of Tawhid

The phrase ‘La ilaha illallah’ is a profound and revolutionary declaration of Tawhid. It
represents the ultimate verdict between truth and falsehood as an eternal proclamation.
The resonance of this saying imparts believers with immeasurable strength, courage,
and determination, while also unsettling the hearts of disbelievers. Through this
declaration, all fictional and counterfeit objects of worship in the world are rejected.
Moreover, it raises Allah’s word above all else, inspiring believers to hold it high in
their hearts. As a consequence, the dissemination and glory of this declaration have
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encountered relentless opposition from contemporary anti-Tawhid forces, facing

the faithful with unparalleled challenges to their steadfastness and faith. Numerous
instances in Islamic history highlight how difficult it was to respond to the call of
Tawhid in the early days of Islam. Even our beloved Prophet (peace be upon him),
who was renowned as Al-Amin (the trustworthy) from his childhood and beloved to

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all, was hated by the opponents of Tawhid when he commenced spreading the message
of Tawhid after getting the responsibility of Prophethood. Only for the propagation
of the message of Tawhid, Prophet Muhammad (peace be upon him) suffered various
forms of oppression, including mockery, slander, defamation, cruelty, and torture from
the anti Islamists. Not only Hazrat Bilal (Ra) among the companions suffered, but also
many affluent and destitute companions were subjected to heinous and brutal treatment
for leaving shirk for Tawhid. Hazrat Ammar (Ra) and his family bore the brunt of
severe afflictions. They were subjected to be laid on burning sand in the scorching
desert. Hazrat Ammar’s father, Yasir (Ra), could not tolerate the brutalities and died;
and his mother, Sumayyah (Ra), was mercilessly martyred by Abu Jahl. In this manner,
they sacrificed their lives, yet never wavered even a fraction from the core of Tawhid.

Writing Reflection Diary (Home work)

“Thorough the beliefs and works we will make our faith in Tawhid strong”
(Fill up the fixed chart at home in the light of the above mentioned title. In this
case, you can seek assistance from your family members, or from a person who
has religious knowledge.)

Beliefs Works

Belief in Akhirat
Dear learner, the fundamental seven aspects of faith and the stages of Akhirat are
discussed in class six. Then, in class seven, three specific aspects of faith - belief
in Allah, belief in the Angels, and belief in the scriptures are discussed in detail. In
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continuation, the topics of Kiamat, Resurrection, and Hashr are explored in detail under
the titles of belief in the Rasuls and belief in the Akhirat. Also, in class eight, belief in
Taqdeer and Shafa’at are studied. We will explore the topics of Jannat and Jahannam
elaborately under the title of Akhirat in this class.

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Jannat

Panel Discussion
"The aspects of our moral character that are essential to develop along with the
worship of Allah for attaining Jannah in the Hereafter"
(In the light of the mentioned title, discuss in a panel or group and present as per
the instructions of the teacher.)

Jannat is an Arabic word. The literal meaning of the word is a garden, a paradise, a visually
captivating and enchanting environment, the ultimate dwelling place of the virtuous. In
Islamic terminology, the eternal abode of peace and tranquillity is created for the believers
and obedient servants in the life hereafter is called Jannat. Whatever the inhabitants of
Jannat will desire, they will get it there. Jannat is such an extraordinary realm where no
desires of the dwellers will remain unmet. Allah Ta’ala states in Al-Quran,

Meaning: ‘There you will have whatever your souls desire, and there you will have
whatever you ask for: an accommodation from the All-Forgiving, Most Merciful.’
(Surah Ha Mim As Sajdah, verse: 31-32)
In the Quran, the names of eight paradises are mentioned. The names of the paradises
described in the Quran are as follows:
1. Jannatul Firdaus
2. Darul Maqam
3. Darul Karaar
4. Darus Salaam
5. Jannatul Mauwa
6. Jannatun Na’eem
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7. Darul Khuld
8. Jannatul Adn.
Among these eight paradises, Jannatul Firdaus is the most excellent.
Jannat is an eternal abode of peace. The inhabitants of paradise will never face any
sorrow, pain, or fatigue there. They will be eternal and remain forever healthy. Death will
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never touch them. Their clothing will never wear out, and their youth will never fade.
They will live in eternal blessings and tranquillity. They will never hear unnecessary,
obscene, or false words. They will never be expelled from there. Those who brought
faith and lived righteously among their parents, spouses, and children will also be with
them. Angels will be present before them at every door and will say, “Peace be upon
you.” This life in the hereafter is such beautiful.
Jannat is a place of unparalleled beauty and is adorned with exquisite and captivating
elements. Its houses, chairs, and utensils are all crafted from materials like gold and
precious gems. Countless gardens will be spread across its expanse, filled with unique
fruits like dates, grapes, and a variety of unprecedented delicacies. These fruits possess
such incredible flavours that their taste is beyond anyone’s imagination. In rows upon
rows of vessels, there will be an endless supply of nectar-like beverages. One can drink
to his heart’s content and lose themselves in boundless happiness. There will be no
restrictions or inhibitions in this splendid realm.
In Jannat, four different types of rivers or streams flow. These are pure water streams,
milk streams, streams of delicious beverages, and purified honey streams. Apart from
these rivers and streams, there will also be three eternal waterfalls in Jannat. These are:
a. the waterfall named ‘Kafoor’, which will have fragrant and cool water;
b. the waterfall named ‘Salsabil’, which will have fragrant water and will
remain refreshing;
c. the waterfall named ‘Tasneem’, which will have water which is not very cold
nor very warm.
Allah the Great states, ‘The description of the Paradise promised to the righteous is
that in it are rivers of fresh water, rivers of milk that never changes in taste, rivers of
wine delicious to drink, and rivers of pure honey. There they will have all kinds of
fruit.’ (Surah Muhammad, verse: 15)
The inhabitants of paradise will be of two kinds. People on the right side and those
who are ahead. People on the right side will be extremely fortunate. And those who are
ahead will always be ahead in all matters. They will be the closest to Allah. Rasulullah
(peace be upon him) said, Allah Ta’ala has prepared one hundred levels in paradise.
The difference between two levels is like the distance between the sky and the earth.
When you will want a paradise, you should ask Allah for the Firdaus. Because this is
the best and highest level of paradise. Above it is the Arash-e Rahamn. And from there,
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the rivers of paradise are flowing. (Bukhari)

The righteous will be taken to the paradise in groups. When they will reach there, the
gates of the paradises will be opened. And the guards of the paradise will greet them,
“Peace be upon you, be happy, and enter the eternal abode of peace and tranquility.”

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They will state, “All praises are due to Allah who has fulfilled His promises, and has
made us the successors of this land. We will dwell wherever in the paradise we will
wish to live for.” The rewards for the righteous are such grand.
The dwellers of heaven will sit on golden thrones. There, they will not feel the heat
of the sun or the cold of winter. The shade of trees will cover them, and fruits will be
within their reach. They will be served drinks in clean crystal cups made of gold and
silver. The servers will provide them with an abundant supply. They will be offered
drinks from a mixture called ‘Janjabeel’, flowing from a fountain in Jannat known as
‘Salsabil’. Young attendants, like scattered pearls, will roam among them. Wherever
they look, they will witness the blessings and the vast kingdom. Their garments will be
of soft green silk and thick green silk. Their ornaments will be of silver and coral, and
their nurturer will serve them ‘Sharaban-Tahura’.
The righteous will reside amidst gardens and fountains. Whatever their Lord will
give them, they will have it with joy. Plum without thorns lined up in rows, graceful
banana trees, expansive shade, flowing water, and various kinds of birds with colourful
feathers will be present. And there will be abundant and everlasting fruits that will
never diminish nor become forbidden. For the righteous, Allah has created such an
unimaginable place in Jannat that no eye has seen, no ear has heard, and no human
mind can fathom. Allah says,

Meaning: ‘No soul can imagine what delights are kept in store for them as a reward for
what they used to do.’ (Surah As-sajdah, verse: 17)

The righteous individuals will reside amidst the eternal blessings. They and their wives
will sit on thrones of gold under the shade. Before them, a circular arrangement of
golden plates and cups for drinks will be presented. Everything there will be captivating
to the heart and pleasing to the eyes. They will drink an excellent beverage mixed with
camphor. Allah’s servants will drink from a spring that they will cause to flow as they
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wish. And for them, there will be all kinds of fruits, meats of birds, and whatever they
desire. They will observe everything in all directions. Their faces will radiate with the
glow of peace and tranquillity. It will be said, ‘You will remain here forever.’

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Home work
'The works I will make into habit to obtain Jannat from now on.'
(Make a list of the aspects of Islamic Aqidah to practice in daily life from now
on to obtain Jannat.)
.......................................................................................................................
.......................................................................................................................
.......................................................................................................................
.......................................................................................................................
.......................................................................................................................

Jahannam

Jahannam is an Arabic word. Its means a place of punishment, a place of sorrow, the
lowest place, a place with a foul odour, and more. Hell is described as a deep, dark,
perilous, and the worst location. Fire constantly burns in this place. It serves as the
dwelling for the sinners.
Hell consists of seven levels. Different groups are assigned to each level based on the
type of sins they committed. The names of the seven levels of Hell are as follows: 1.
Habiyah, 2. Jahim, 3. Saqar, 4. Lawa, 5. Sa’ir, 6. Hutamah, and 7. Jahannam. Sinners
will experience punishment in various levels according to the severity of their sins.
They will remain there for ages. The condition of the inhabitants of Hell will be one
of eternal humiliation and regret. Angels with stern hearts, harsh disposition, and
terrifying appearance will guard Hell. Looking at their faces will be a kind of an extra
punishment.
Hell is described as a deep pit of fire. Sinners will be cast into it. They will be bound
with seventy feet long chains. Within Hell, venomous snakes and scorching fire will
await them. None of their desires will be fulfilled, and they will have no helpers. They
will scream and call for death. They will be told, ‘Today you do not call for death,
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call for many deaths.’ Then, they will lament, ‘Oh, if only we had listened or used our
intellect, we would not have been among the inhabitants of Hell.’
Certainly, Hell will envelop the disbelievers from all sides. Beneath them will be beds
of fire and above them will be a canopy of fire. Whenever their skin is burnt off, they
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will be given new skin to experience the pain anew. There will be no place to escape.
They will be told, ‘Taste the punishment. Besides punishment, no growth will occur for
you.’ They will ask the guards of Hell to plead with their Lord to lighten their torment
even for a day. The guards will respond, ‘Did your messengers not come to you with
clear evidence?’ They will answer, ‘Certainly, they did,’ and then they will be told,
‘Then plead yourselves.’ However, the disbelievers’ pleas will have no effect.
The clothing of the inhabitants of Hell will be made of fire. Their facial skin will burn
in the fire, and their faces will appear horrifying. Boiling water will be poured over
their heads. Whatever is on their skin and stomachs will melt away. And they will be
struck with iron rods. They will remain in torment, and whenever they try to escape
from Hell, they will be thrown back into it again.
The food of the inhabitants of Hell will be from the tree called ‘Zakkum’. In their
stomachs, a severe hunger will be created. They will constantly seek provisions for food.
Then they will be given the Zakkum to eat. As a result of consuming it, their stomachs
will boil like melted copper. It will seem as boiling water. The Zakkum tree grows in
the Tihama region of Arabia. It tastes bitter, and its smell is unbearable. A white sap
like milk secretes from the tree which, when touched to the skin, immediately causes
blisters and swelling. In comparison to the Zakkum tree of the Earth, the Zakkum tree
of the Hereafter will be extremely foul. The Noble Prophet (peace be upon him) said,
‘If a single drop of the sap of the Zakkum tree falls on Earth, it will corrupt and spoil
the entire sustenance of the creatures of the world. How dreadful will be the condition
of that person whose sustenance will be Zakkum?’ (Tirmidhi)
To drink in Hell, there exists a torrent of scalding water and boiling pus. The inhabitants
of Hell will desperately plead for water due to their intense thirst. They will be given
water so scalding that it will cause their faces to burn upon coming into contact. They
will gulp down this gushing, scorching water like thirsty camels. And as soon as they
drink it, their intestines will melt, and they will exit through the anus.
The inhabitants of Hell will call and ask the residents of Heaven, ‘Give us a little
water, or throw some of sustenance that Allah has provided you.’ Then the residents
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of Heaven will reply, ‘Indeed, Allah has forbidden both to the disbelievers.’ And then
residents of Heaven ask, ‘What has caused you to enter the fire of Hell?’ They will
answer, ‘We used to not offer our prayers and were not among those who fed the poor.’
The fuel for Hell will be people, jinns, and stones. Allah the Great says, ‘So then fear
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 Aqaid
the Fire fueled with people and stones, which is prepared for the disbelievers.’ (Surah
Al-Baqarah, verse: 24) Allah has directs us to protect ourselves form the fire of Hell
along with protecting family members, relatives, and friends. He says, ‘O believers!
Protect yourselves and your families from a Fire whose fuel is people and stones.’
(Surah At-Tahrim, verse: 6)
Take a moment to contemplate about that world, when the people of Hell will desire
death as their ultimate and final resolution. From all directions, death will approach
them, yet they will not die. They will summon the appointed angel of Hell and say, ‘O
Malek, let your Lord make an end to us.’ They will be told, ‘Indeed, you shall remain
here in a perpetual state. You shall abide in a state of condemnation and disgrace.
Do not utter a word.’ Upon hearing this, disappointment and hopelessness will engulf
them. Their conversation will be stopped. Only cries, lamentations, and the sounds of
weeping will echo everywhere.
The Prophet Muhammad (peace be upon him) stated, ‘On the Day of Resurrection,
death will be brought in the form of a black ram and placed between the paradises
and the hells. Then it will be said, ‘O inhabitants of Paradise, do you recognize this?’
They will look and answer, ‘Yes, it is death.’ Then there will be order to slaughter it.
Afterward, it will be said, ‘O inhabitants of Paradise, you are to remain forever, and
there shall be no more death for you.’ Then, addressing the inhabitants of Hell, it will
be said, ‘You will remain here eternally, and there is no death for you.’’ (Bukhari and
Muslim)
In the life hereafter, there is no place other than Heaven and Hell. We should not forget
that each of us will have to pass over Hell. However, fortunate are those who will get
rid of it. Allah the Great states in the Quran, ‘There is none of you who will not pass
over it. This is a decree your Lord must fulfil. Then We will deliver those who were
devout, leaving the wrongdoers there on their knees.’ (Surah Maryam, verse: 71-72)

Group Discussion
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"All the works we will practise regularly for the benefit on the Day of Akhirah"
(Based on the class teacher's instructions, discuss and present them in groups).

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Let us not associate anyone with Allah. ………………………........................

…………………………………………………………………………...........
…………………………………………………………………………...........
…………………………………………………………………………...........
…………………………………………………………………………...........

Kufr
Kufr is the opposite to Tawhid. The first and foremost aspect of Tawhid is to believe
in the Oneness of Allah. To disbelieve and reject the fundamental aspects of Iman
including Tawhid is Kufr.
Kufr literally means to conceal, cover, hide, disbelieve, reject etc. In Islamic
terminology, Kufr is to disbelieve and reject the existence of Allah the Great.
Furthermore, any person who denies or rejects any of the Islamic teachings established
and proven unequivocally through the Holy Quran and Hadith is also included in the
term Kufr. A person who is engulfed in Kufr is termed a Kafir .

The Area of Kufr

Disbelief stands in contrast to faith. Denying or rejecting any of the essential beliefs
in Allah’s oneness, angels, heavenly scriptures, prophets, the Day of Judgment, fate,
resurrection after death, Paradise and Hell, and the concept of the hereafter is categorized
as disbelief. Such denial is referred to as Kufr. After accepting faith in the Almighty
Allah and His messengers, disregarding their commandments and prohibitions leads
to sinful behaviour. Such behaviour diverts people towards the path of disbelief. The
authenticity of belief becomes evident through righteous actions. Additionally, rejecting
the ordinances and prohibitions of Islam is also considered disbelief. Practices like
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Salat, Sawm, Hajj, and Zakat are obligatory worships in Islam. These are mandatory
and must be upheld. Rejecting these also falls within the category of disbelief. Similarly,
considering forbidden acts such as intoxication, gambling, usury, bribery, and unjust
killing as permissible is a form of disbelief. Likewise, deeming permissible things and
actions as forbidden also falls under the area of disbelief.

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Pair Work
Make a list of our words and actions which fall under the category of Kufr.
(Except the words and actions mentioned in the textbook, make a list of other
words and actions which fall under the category of Kufr and present the list in pair
or group.)
………………………………………………………………
………………………………………………………………
………………………………………………………………
………………………………………………………………

Consequences and Demerits of Kufr

The demerits of Kufr are many and the consequence is very severe. Firstly, a disbeliever
exhibits extreme ingratitude towards the merciful Allah. This is because they reside in
the dominion of Allah, enjoying all the blessings He has bestowed upon them, yet
they reject Him. This represents a morally reprehensible, humanly unjust, and logically
absurd stance.
Furthermore, disbelief is not solely about ingratitude; it also encompasses rebellion
against the Creator. Hence, a disbeliever becomes a rebel against Allah. This is because
the great Allah is our Creator, Nurturer, and Protector, the sole Owner of everything.
But the disbeliever rejects Allah’s sovereignty, His ownership, and His other attributes,
going against His decrees and commandments. This manifests as an unjust and rebellious
act against the rightful Owner’s dominion, deviating from justice and kindness.
Above all, Kufr is a heinous sinful act. The punishment for Kufr in the life hereafter
will be very severe. Many verses of the Quran mentions the very harsh punishment for
Kufr. Allah the Great says, ‘As for the disbelievers, garments of Fire will be cut out for
them and boiling water will be poured over their heads, melting whatever is in their
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bellies, along with their skin. And awaiting them are maces of iron. Whenever they try
to escape from Hell—out of anguish—they will be forced back into it, and will be told,
‘Taste the torment of burning!’’ (Surah Al-Hajj, verse: 19-22) In another verse Allah
says –

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Meaning: ‘But those who disbelieve and deny Our signs will be the residents of the
Fire. They will be there forever.’ (Surah Al-Baqarah, verse: 39)
In order to survive disbelief, we will always remain vigilant in our words, actions, and
beliefs, and we will seek refuge from Allah through prayer.

Home work
‘Let’s follow the commandments of Allah Ta’ala, and keep ourselves away from Kufr.’
(Write report in 200 words on the above mentioned title describing the strategies
to keep away from Kufr.)

Nifaq
Nifaq is an Arabic word. It means deceit, pretence, dishonesty, manipulation, and
harbouring double-faced thoughts. In other words, it involves maintaining a certain set
of thoughts or beliefs secretly within oneself while displaying contradictory behaviour
or emotions outwardly. The fundamental meanings of the word include spending
wastefully, concealing, initiating, and making things unclear.
In Islamic terminology, Nifaq refers to hiding disbelief and opposition to Islam
within oneself while outwardly speaking virtuous words to gain social and national
advantages. It signifies practicing Islamic rituals and customs to showcase to others,
while concealing opposition to Islam. A person tainted with hypocrisy is called a
Munafiq. Allah the Great says –
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 Aqaid
Meaning: ‘And there are some who say, “We believe in Allah and the Last Day,” yet
they are not true believers. They seek to deceive Allah and the believers, yet they only
deceive themselves, but they fail to perceive it. There is sickness in their hearts, and
Allah lets their sickness increase. They will suffer a painful punishment for their lies.’
(Surah Al-Baqarah, verse: 8-10)
Nifaqs are of two kinds.
1. Nifaq of Belief
2. Nifaq of Deeds.

Nifaq of Belief

Hypocrisy of belief is when one shows belief outwardly while harboring disbelief
within. The discussion of this type of hypocrisy is found more in the Quran and Hadith.
Such hypocrisy is also referred to as Kufr. Rather, this type of hypocrisy is even worse
than Kufr and Shirk. Individuals tainted with such hypocrisy, even though they claim
to be believers for personal worldly gain, hold disbelief within them just like other
disbelievers

Nifaq of Deeds

Hypocrisy in Deeds refers to the manifestation of hypocrisy through outward actions

and behaviours. Just as it is practiced by true hypocrites, sometimes due to weakness of
faith or vulnerability, even believers may exhibit signs of hypocrisy within their actions
and behaviours. For instance, in the context of this type of hypocrisy, a Hadith states,
‘The hypocrite has four characteristics, whoever has one of them has a characteristic of
hypocrisy until he gives it up:
1. when he is entrusted, he betrays the trust;
2. when he speaks, he lies;
3. when he makes a promise, he breaks it; and
4. when he disputes, he resorts to obscene speech.’
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It is to note that if, due to the fragility of his faith, a believer occasionally displays one
or two of these mentioned behaviours within their actions, they will not be included in
the category of Munafiq. However, these actions will still be considered serious sins. It
is a hypocrisy of his deeds.

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Character Traits of the Munafiq

In the matters of faith, the hypocrites outwardly speak about Islam and belief, and they
even engage in acts of worship like the faithful believers, however, deep inside, they
are not true believers. They are against Islam. They are liars, deceivers, and unyielding.
Allah the Great says about them–

Meaning: ‘When the hypocrites come to you, they say, “We bear witness that you
are certainly the Messenger of Allah”—and surely Allah knows that you are His
Messenger—but Allah bears witness that the hypocrites are truly liars.’ (Surah Al-
Munafiqun, verse: 1)

In another verse, Allah Ta’ala mentioning their characteristics says, ‘Surely the
hypocrites seek to deceive Allah, but He outwits them. When they stand up for prayer,
they do it half-heartedly only to be seen by people—hardly remembering Allah at all.
Torn between belief and disbelief—belonging neither to these believers nor those. And
whoever Allah leaves to stray, you will never find for them a way.’ (Surah An-Nisa,
verse: 142-143)

Hypocrites show conformity outwardly while harboring opposition within themselves.

Therefore, they hold a dual-faced character. In pursuit of personal gains in worldly
life, they associate themselves with both the disbelievers and the Muslims. In society,
they proclaim themselves as faithful individuals openly. However, in secret, they reject
Islam and nurture intense animosity towards the believers. Revealing their character
Allah the Great says –
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 Aqaid

Meaning: ‘When they meet the believers they say, “We believe.” But when alone with
their evil associates they say, “We are definitely with you; we were only mocking.’
(Surah Al-Baqarah, verse: 14)

In another verse Allah says, And among the people there are some who say, We have
believed in Allah and the Messenger. However, they are not believers at all. They want
to deceive Allah and the believers. But they do not understand that they do not deceive
anyone but themselves. They have disease in their hearts. Then Allah increased their
disease and for them is a painful punishment, because they are liars. (Surah Al Baqarah,
Verses 8-10)
To introduce the Munafiq and their characteristics, the Great Prophet (peace be upon
him) says-

Meaning: ‘The signs of a hypocrite are three: when they speak, they tell lies; when they
make a promise, they break it; when they are entrusted with something, they betray that
trust. (Bukhari and Muslim)

The Hypocrites are the bitter enemies of Islam and Muslims. They pretend to be
Muslims outwardly, but in reality, they are allies of the disbelievers. Their deceit poses
a great danger to Muslims. They work as secret agents against Muslims, revealing
their weaknesses and confidential matters to the disbelievers. They continuously strive
to create division and discord among Muslims. They remain behind many deceitful
activities in society. Allah has revealed a complete chapter called Surah Al-Munafiqun
describing their wrongdoings. In the early days of Islam, the hypocrites engaged in
secret plots and betrayal, causing significant harm to Muslims. Even the great Prophet
Muhammad (peace be upon him) faced severe challenges from the hypocrites, who
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repeatedly tried to harm him.

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Panel/Group Discussion
‘The Munafiq destroys peace, tranquillity, and stability of our society.’
(Discuss the above mentioned title in panels/groups and present yourselves.)

Demerits and Consequences of Nifaq

Hypocrisy is the most heinous sin. Since hypocrites harbour disbelief and stubbornness
within themselves, they are considered disbelievers. In fact, they are more harmful than
disbelievers. This is because disbelievers and idolaters are open adversaries of Islam.
On the other hand, hypocrites are hidden enemies. Hidden enemies are always more
destructive than open enemies. Because, one can remain vigilant and take defensive
measures against open enemies. But enduring the harm caused by secretive enmity is
more distressing.
The fate of hypocrites will be extremely terrifying in the life hereafter. Allah the Great
states about their fate-

Meaning: ‘Surely the hypocrites will be in the lowest depths of the Fire—and you will
never find for them any helper.’ (Surah An-Nisa, verse: 145)

Hypocrisy is considered the gravest sin in Islam. In both personal and social life, the
impact of hypoceisy is exceedingly severe. The hypocritical nature undermines human
integrity and character. Consequently, individuals become accustomed to deceit.
The hypocrite, driven by selfish motives, becomes entangled in various unfair and
dishonest activities. Moreover, many times, the hypocrisy of hypocrites is responsible
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for conflicts, controversies, instability, and unrest among people in society.

In conclusion, to avoid hypocrisy, we will always speak the truth, and we will shun
lies; we will keep our promise; we will keep trust, and we will not quarrel and use
obscenities.

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Writing a Reflective Diary

“The good activities I will perform and the bad activities I will avoid in personal,
family, school and social life to keep myself free from Nifaq”
(At your home, practise the prescribed table in the light of the mentioned heading.)

The good deeds I will The bad deeds I will

Sectors
practise avoid

In personal life

In family

In school

In the society

Reflective Practice
The learner will create a self-evaluation checklist for one month following the
given example in their reflection diary, and will mark a tick on the date where
the values are described. Any values that will not be practised on a particular date
will be left empty. On the applicable date, a tick mark will be placed according to
the following rules. In the light of the information in the checklist, at the end of
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the month, the learner will conduct self-reflection and progress assessment.

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 Materializing the Lessons Learned from Nifaq: A Self-Evaluation Checklist

Name : ID No : Name of months :

Date:
Sl. Values
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31

Telling ∙ ∙
1. truth

25
Keeping ∙
2. Promise

Keeping
3. trust

Speaking
4. gently
Islamic Studies

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 Chapter Two

Ibadat

All creatures of the Earth have been created for the betterment of
humanity. Humans and jinn have been created solely for the worship
of Allah. The Quran states, ‘I did not create jinn and humans except
to worship Me.’ (Surah Az Zariat, verse: 56) The primary purpose
of worship is to attain the satisfaction of Allah. Therefore, any
virtuous act supported by Shariah with the intention of attaining
Allah’s satisfaction is considered worship. Ibadat means submission,
expressing humility, becoming obedient, and serving. In Islamic
terminology, following Allah’s rules and regulations in all aspects
of life is referred to as Ibadat. In classes six and seven, you have
learned about the introduction, significance, and types of worship.
In Islam, you have come to know about several key acts of worship
like Salat (prayer), Sawm (fasting), and Zakat (charity). Here, we
will delve deeper into the fundamental acts of worship in Islam,
including Salat (prayer), Sawm (fasting), Zakat (charity), and Hajj.

Salat

Dear learner, you have learned about the fundamental worships in Islam in the Ibadat
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chapter of your previous classes. Now, you certainly study and practice them in your real
life. In this chapter of class nine, you will learn about four worships in detail. Through
following the teacher’s guidance, engaging in personal practice, and discussions, you
can internalize the core lessons of Ibadat.

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Before we begin our lesson in this chapter, take a moment to recall what you learned
in the Ibadat chapters of the previous classes. Seek assistance from your classmates
regarding this, and if necessary, consult your class teacher. By adhering to the teacher’s
instructions, you will participate in various activities throughout this chapter. So, let us
start our discussion about Ibadat.
Salat is the best Ibadat. It is the only mandatory act of worship which is compulsory
for men and women, rich and poor, sick and healthy, and all the righteous servants
to perform daily. On the Day of Judgment, the very first aspect of worship that will
be taken into account is Salat. If for any reason one cannot stand to pray, they must
perform Salat while sitting. If sitting is not possible, then they should pray while lying
down. If that too is not feasible, they can perform Salat with symbolic gestures. If due
to physical illness or lack of water, one cannot perform ablution, they should perform
Tayammum (dry ablution) and proceed with Salat. If circumstances arise that prevent
someone from performing Salat during their regular times, then they must make sure to
perform makeup Salat as soon as possible. You have learned and practiced the necessary
rules for performing Salat in class six and seven. In class eight, you gained familiarity
with various voluntary prayers, including Salat al-Awwabin and Salat al-Tahajjud.
Now, to continue, in class nine, you will learn about the Salat of Ishraq, Salat of Istisqa,
the guidelines for praying with the Imam, and the religious and societal significance of
Salat. Let us start our discussion now.

Group Discussion
"Revision of Previous Class (Class 6-8) on Salah"
According to the instruction of the class teacher, discuss and present in pairs what you
have come to know about Salah in the chapter of Ibadat of the previous class.

Imam of Salat
The word imam is singular, in plural immah. Imam means leader, chief, head, guide,
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director, and commander etc. In Islamic terminology, the individual who the musulli
follow while performing Salat in congregation is called an imam. The imam leads the
prayer. To sum up, the person who leads the congregation while offering Salat together
is an imam. And the people who follow him are muktadi.

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 Ibadat

Qualities of an Imam: An imam should have the following qualities.

1. To be a Muslim;
2. To be an adult;
3. To have a sound mind;
4. To be a man.
5. To be able to recite the Quran perfectly, and to have full knowledge about
the rules and regulations of Salat.
The Most Qualified Person to Be an Imam
When among the present people who are to offer Salat, there is no fixed imam or an
imam appointed by the head of the state, then the people will be deemed to be an imam
by considering the following criteria.
1. The person who knows more about the rules and regulations of Salat will be
selected as an imam.
2. If each of them is equal in this quality, the individual who recites the Quran
best will be selected as an imam.
3. If everyone is also equal in this quality, the person who is more Allah-fearing
will be selected as an imam.
4. Again, if each of them is equal to in this quality too, the person who is older
will be selected as an imam.
5. If everyone is equal in all the above mentioned qualities, the imam will be selected
according to the opinion of the people who have gathered to offer prayer.

Rules of Performing as an Imam

When starting the prayer, we should stand in a straight line. In every situation, the
worshippers should follow the Imam. This means that after the Imam says Takbir e
Tahrima, the followers will say Takbir e Tahrima as well. After the Imam starts the
ruku, the followers will also bow. If anyone among the followers performs an act like
bowing (ruku), prostration (sijdah), or any movement before the Imam, their prayer
will be nullified. During the time of offering prayer behind the Imam, the followers
will not recite the Surah. If the Imam makes a mistake in recitation or commits any
other error, the nearest follower will correct it. If for any reason the prayer of the Imam
gets invalidated, the prayer of the followers will also become invalid. Therefore, it
is necessary for the Imam to perform the prayer with the utmost caution. If ablution
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(wudu) of the imam breaks, someone else should be appointed as a new Imam, and the
remaining prayer should be continued based on the Imam’s actions up to that point.
However, it is preferable to pray the entire prayer anew. If the Imam or any follower
falls asleep during the prayer, becomes unconscious, or laughs out loud, they should
renew their ablution and start the prayer again.

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Responsibilities of an Imam
Rasullulah (peace be upon him) supplicated for the Imam and the Mu’azzin. The
beloved Prophet (peace be upon him) said, ‘The Imam is responsible and the Mu’azzin
is a trustee. O Allah! Guide the Imams along the right path and forgive the Mu’azzins.’
(Abu Dawood, Tirmidhi)
The position of the Imam holds great honour and responsibility. An Imam must be a
guide for humanity, showing them the path of righteousness and simplicity. A true Imam
can lead misguided individuals onto the right path and introduce them to the essence
of Allah. Thinking to be free oneself from the responsibility merely by performing the
five daily prayers does not fulfil the true essence of being an Imam. An Imam must
also be concerned with humanity, human values, and society. He must give emphasis
on correcting the people. If the worshippers make mistakes while performing Salat,
he must make time to teach them how to offer prayer properly. Those who have not
learned how to recite the Quran, he should make the arrangement to teach them. It is
obligatory to learn to recite the Quran Majid properly to the extent that one can offer
Salat five times a day. If the worshippers have shortcomings in the mandatory amount
of Quran recitation, the imam must play an active role in addressing this. He must
warn the people who are lazy and indifferent to offer prayer; and he should make them
understand the importance of Salat. He should encourage them to offer prayers five
times a day in congregation. It is also a responsibility of an Imam to try to gradually
correct someone whose actions are against the Islamic Shariah.

Report Writing (Individual Activity)

‘The Reasons Why I Should Respect an Imam’
(You will write a report in 200 words on the mentioned title. In this case, you can
seek help from your family members and classmates.)

…………………………………………………………………………………
…………………………………………………………………………………
…………………………………………………………………………………
…………………………………………………………………………………
…………………………………………………………………………………
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…………………………………………………………………………………
……………...........................................................................................................
..............................................................................................................................
..............................................................................................................................
..............................................................................................................................

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 Ibadat

Salat-ul-Ishraq
Ishraq means morning or dawn. Ishraq refers to the prayer offered during the morning
or dawn time. The prayer performed after sunrise is known as the Ishraq prayer. In
Hadith, this prayer is also referred to as Salatul Duha. Offering the Ishraq prayer is Gair
Muakkadah which means if performed with intention, it earns rewards. Not offering
this prayer does not incur any sin.
The Ishraq prayer can be offered from after sunrise until just before midday. However,
performing the prayer at its earliest time is the best. After performing the Fajr prayer
and until sunrise, one can sit in the prayer mat, engage in dua, durood, and tasbeeh.
After the sunrise, one should perform 2 or 4, 6, or 8 rak’ats of this prayer.
Even if one is engaged in tasks, the prayer can still be performed, albeit with reduced
rewards. As offering prayers during sunrise is forbidden, the Ishraq prayer should be
delayed by at least ten to twenty minutes after the sunrise. It is not recommended to
stand for prayer immediately with the rising of the sun, as this might lead to incur sin.
The Ishraq prayer holds numerous virtues. Rasulullah (peace be upon him) said about
its significance, ‘Whoever performs the Fajr prayer in congregation and then sits
remembering Allah until the sun rises, and then performs two rak’ats, they will have a
reward like that of Hajj and Umrah.’ The Prophet (peace be upon him) emphasized this
statement three times. (Tirmidhi)
Performing the Ishraq prayer leads to the forgiveness of minor sins. The Prophet (peace
be upon him), his companions, and Allah’s beloved servants used to perform this prayer.
We will regularly offer the Ishraq prayer to attain Allah’s satisfaction and earn greater
rewards.

Istisqa Prayer

The term Istisqa is refers to prayer for the rain. During times of drought, when rainfall
is scarce, Muslims perform a specific prayer called Istisqa to beseech Allah for rain.
This prayer is a Sunnah. Our beloved Prophet (peace be upon him) would say while
praying for the rain,
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 Islamic Studies
Meaning: O Allah! Bestow water upon your servants and livestock. Shower your
blessings upon them. Bring life to the dead land. (Abu Dawood)
Significance and Rules of Performing Istisqa Prayer
All adult Muslim men will gather on an open field, dressed in simple attire, and walk
with humility. With remorse for their sins, they will supplicate to Allah in sincere
humility, seeking His forgiveness. Abdullah ibn Abbas (Ra) reported that the Prophet
Muhammad (peace be upon him) would leave his house with utmost humility, modesty,
and reverence, proceeding from his residence to the prayer area, where he would stand
for congregational prayers. (Abu Dawood)
The Istisqa (rain-seeking) prayer consists of two units of prayer performed in
congregation. No call to prayer or call to commence the prayer is given for it. An
individual who is known for their piety and devotion to Allah is chosen as the Imam.
The Imam recites the Quran aloud and delivers two sermons followed by saying Salam.
Afterward, everyone faces the Kaaba, extends their hands, and makes supplications.
This prayer is to be performed for three consecutive days. Fasting and optional charity
during these days are recommended acts. Even if rain begins before the three days are
complete, it is preferable to continue until the full period is observed. Additionally, the
Prophet Muhammad (peace be upon him) used to make supplications for rain beyond
the performance of the Istisqa prayer. For instance, a hadith narrates, one day Rasulullah
(peace be upon him) was giving a Friday sermon when a Bedouin stood up and pleaded,
‘O Messenger of Allah, our animals are dying due to the lack of water. Please supplicate
to Allah on our behalf so that He bestows rain upon us.’ The Prophet Muhammad
(peace be upon him) then raised his hands and made supplications.’ (Bukhari)
To go to attend the rain-seeking prayer with humility is a Sunnah. We have to keep the
faith alive in our heart that only Allah Ta’ala can provide for all the needs of His servants.
Allah Ta’ala says, ‘Seek your Lord’s forgiveness, for He is truly Most Forgiving. He
will shower you with abundant rain.’ (Surah Nuh, verse: 10-11)

Practising Salat
Dear students,
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You will practise or exercise at home according to what you have learned about Salat
from today's discussion.

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 Ibadat

The Religious and Social Importance of Salat

Religious Importance
Salat is the utmost form of worship and a crucial pillar of the Islamic faith. The beloved
Prophet (peace be upon him) has emphasized Salat as a cornerstone of the religion.
To get the nearness of Allah, there is no substitute for offering prayers. Those who
regularly perform their prayers attain success in both the worldly life and the Hereafter.
Allah Ta’ala says,

Meaning: ‘Successful indeed are the believers: those who humble themselves in
prayer.’ (Surah Al-Mu’minun, verse: 1-2)
Salat creates a bond between Allah Ta’ala and His servants. It purifies an individual’s
heart and makes one used to an organized life directly and indirectly. About the
importance of Salat, Rasulullah (peace be upon him) states,

Meaning: ‘The individual who performs prayers appropriately shall receive on the
Day of Judgment a guiding light, evidence, and a means of deliverance from the fires
of Hell. (Musnad Ahmad)
Allah Ta’ala accepts the devoted worship of individuals. When Salat is performed with
concentration and sincerity, it results in the forgiveness of the person’s sins. The beloved
Prophet (peace be upon him) stated, ‘Whoever performs the obligatory prayer with
proper ablution, focusing on the prayer postures, and recites the tasbeeh attentively, all
his previous sins will be forgiven. As long as one does not commit major sins, and they
continue to lead a righteous life, their sins will be pardoned.’ (Muslim)
Observing the five daily prayers in congregation is essential for every Muslim. Praying
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in congregation yields seventeen times the reward. The Messenger of Allah (peace
be upon him) also emphasized, ‘Whoever goes to the mosque in the morning and the
evening (i.e., for congregational prayers), Allah, the Almighty, prepares for him a feast
in Paradise. The more one attends, whether in the morning and evening, the more the
reward increases.’ (Bukhari and Muslim)
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 Islamic Studies
On the Day of Judgment, the first matter to be accounted for will be Salat. The Prophet
Muhammad (peace be upon him) stated, ‘The very first thing for which a servant will
be held accountable on the Day of Resurrection will be the prayer.’ (Ibn Majah)
One should not abandon salat voluntarily. The Great Prophet says,

Meaning: ‘The difference between a servant, idolatry, and disbelief is the abandonment
of prayer.’ (Muslim)

Panel/Group Discussion
‘The changes we will bring in our daily life through regularly performing salat’
(In the light of the mentioned title, you discuss in panel/group and present
yourselves according to your teacher’s direction.)

Social Importance
The social importance of salat is immense. Salat establishes unity, peace, discipline, and
brotherhood in society. In congregational prayer, the distinction between the wealthy
and the poor fades away, and everyone stands in the same row, sowing the seeds of unity
and fostering a sense of equality, leading to the elevation of harmony. Allah Ta’ala says,
‘Bow down with those who bow down.’ (Surah Al- Baqarah, verse: 43)
Through the practice of daily prayer, one gets the opportunity to stay updated about the
happenings of others five times of a day. This leads to the promotion of camaraderie
and affection within the society. The practice of prayer teaches individuals discipline
and adherence to rules. This helps establish a sense of order in society. Prior to the
observance of prayers, cleanliness and purity are prerequisites. As a result, individuals
become accustomed to leading a clean life.
Patience is one of the paramount lessons of prayer. By adhering to the specific rules
and regulations of prayer, individuals cultivate patience and become more composed.
Therefore, Allah Ta’ala says,
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Meaning: ‘O believers! Seek comfort in patience and prayer. Allah is truly with those
who are patient.’ (Surah Al- Baqarah, verse: 153)

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 Ibadat

An individual who practices prayer remains free from continuous indecency and sinful
conduct. Prayer encourages people to engage in virtuous activities. Allah Ta’ala says,

Meaning: ‘Indeed, prayer should deter one from indecency and wickedness.’ (Surah
Ankabut, verse: 45)

Project Activities (Individual)

You will take a project of 15 days duration to practise Nafal Salat in your daily life
and present it in the prescribed schedule after successful implementation.
(The class will start the work as per the teacher’s instructions)
Name of the Project: Let us offer nafal prayer, and build a pure life
Date of starting the Project: Date of Ending the Project:

Consideration Date
01 02 03 04 05 06 07 08 09 10 11 12 13 14 15
Name of Nafal
Salat
Time of Offer
The feeling ...........................................................................................................
that awakened ...........................................................................................................
me through
performing the ...........................................................................................................
prayers
Comment/Signature of the Guardian:

Sawm
Sawm is the third pillar of Islam. It is mandatory for all adult to keep fast in the month of
Ramadan irrespective of being poor or rich. Allah Ta’ala Himself will bestow the reward
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for fasting. The odour emitted from the mouth of a fasting person due to refraining
from eating is more pleasing to Allah Ta’ala than the fragrance of musk. The month
of Ramadan, observance of fasting, the Taraweeh prayers, and Laylat al-Qadr are all
special gifts from Allah Ta’ala for the Ummah of Rasulullah (peace be upon him).

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In the previous class, you have learned about the rules and regulations regarding
the observance of fasting. Therefore, in continuation, you will now learn about the
preparation for fasting, the virtues of the month of Ramadan, the significance of Laylat
al-Qadr, and the details about Eid and its celebrations. Through the proper observance
of fasting, you can attain piety and shape a righteous human life accordingly. So, let us
begin our main discussion.
Dear learners, right at the outset of the discussion regarding Sawm within the chapter
Ibadat, share your experiences of the acts of worship you engaged in during the
preceding Ramadan with your friends. Subsequently, document the outcomes derived
from your discussions and reflections on the memories of the previous Ramadan.

Swam in the Memory Lane

The things you did in the last
Activities
Ramadan
The Ibadat I have done more in the
Reciting the Holy Quran.
last Ramadan.

The activity of keeping fast I like

most.

Memorable moment from the last

Ramadan.

The teaching/significance of swam I

observe in my practical life.

Refraining from foods and drinks, and fulfilling biological needs from dawn till sunset is
known as fasting. Fasting is one of the fundamental pillars of Islam. In Islamic Shariah,
after performing the prayer, fasting is the only universal obligatory act of worship.
In other words, during the month of Ramadan, observing fasting is mandatory for
every believer. The practice of fasting for one month aids self-discipline and spiritual
purification for the believer. As a result, sincerity in worship is cultivated. Abstaining
from foods and fulfilling biological needs throughout the day cultivates patience in the
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observer, and increases empathy and compassion towards others. Every act of worship
carries its own reward. However, in Hadith Qudsi, Allah the Almighty has mentioned
about fasting, ‘Fasting is for Me, and I will reward for it.’ You have learned about
fasting in detail in class seven. In class eight, you have learned about the preparations
for fasting, the virtues of the month of Ramadan, the significance of Laylat al-Qadr,
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 Ibadat

and the celebration of Eid al-Fitr. In continuation, in class nine, you will learn about
situations where fasting is prohibited, instances where fasting is broken and the rules of
expiation, understanding the importance of fasting as an act of worship, and the ethical
and social lessons from fasting. We hope you will strive to internalize the teachings of
fasting and bring about constructive changes in society. Let us begin the discussion.

Circumstances Where Fasting Is Prohibited

Allah Ta’ala has made every act of worship easily attainable for His servants. He has
not imposed any unbearable burdens upon His worshippers. Just like the previous
faithful believers, every physically and mentally capable adult individual is obligated
to observe fast for one month. Besides, to keep fast after the days of Ramadan has
special importance and significance.
But there are some days when to observe fast is forbidden. During the following days
of Eid-ul-Fitr and Eid-ul-Adha, along with the three days that come after Eid-ul-Adha,
specifically the 1st day of Shawwal and the 10th , 11th , 12th , and 13th of Dhul-Hijjah,
it is strictly prohibited to observe any kind of fasting.
Narrated by the companion, Hazrat Abu Sa’id Khudri (Ra), the Messenger of Allah
(peace be upon him) prohibited fasting on the days of Eid-ul-Fitr and Eid-ul-Adha.
(Bukhari and Muslim)
As for women, it is not permissible to fast during menstruation and postnatal bleeding.
However, once they regain their health, they are required to make up for the missed fasts.

In situations where fasting can be broken

If a person is unwell, he is allowed to break his fast.

Similarly, during travel, if a person covers a distance of three Manjil (approximately 57
or 61 miles) or more, he has the option to either fast or not fast. However, if fasting is
not too difficult, it is better to observe the fast. Allah Ta’ala states,
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Meaning: ‘Whoever is ill or on a journey, the same number [of days] should be made
up from other days.’ (Surah Al-Baqarah, verse:184)
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 Islamic Studies
Pregnant or breastfeeding women who fear for their own health or the health of their
child are also allowed to break their fast. The Great Prophet (peace be upon him) said,
‘Allah has reduced the prayer for the traveller and Pregnant and lactating women are
allowed to break the fast (Abu Dawood, Tirmidhi, Ibn Majah) This means that they are
allowed to skip fasting during this time and make up for it later.

The fasts which are permissible to break in special circumstances are obligatory to
make up at a later time.
The Rules for Fidya
Individuals who are chronically ill or elderly and have no hope of recovery, or if someone
passes away without fulfilling their fasting obligations, then their representative must
give Fidya for the missed fasts. Fidya for fasting means providing a quantity equal to
one fitrah amount or half Sa' 1 kilogram 650 gram of wheat or its equivalent value in
money for each missed fast. Allah the Almighty states,

Meaning: ‘For those who can not only fast with extreme difficulty, compensation
can be made by feeding a needy person for every day not fasted.’ (Surah Al-Baqarah,
verse:184)

The companion Hazrat Anas (Ra), in his old age, was unable to fast for a year or two.
Therefore, for each missed fast, he fed one poor person with meat and bread. (Fath al-
Bari) Additionally, providing Iftar and Suhoor to a needy person for each missed fast
will also fulfil the Fidya obligation. Paying Fidya is not permissible for the people who
are able to keep fast.

Individual Activities/Tasks
"Identify the areas where Fidya can be applied"
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(In the light of the mentioned headings, you present the applicable cases of
Fidya as per the instructions of the class teacher.)

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 Ibadat

Importance of Sawm as an Ibadat

The Arabic word Sawm means refraining. It refers to abstaining from all types of
consumption, sinful actions, and impure desires from the break of dawn until sunset,
and this practice is known as fasting. Fasting is obligatory for every adult male and
female. There are various types of fasting, among which the fast during the month of
Ramadan holds significant importance. The Prophet Muhammad (peace be upon him)
said, ‘Whoever breaks one fast of Ramadan without a valid reason or sickness, will not
be able to compensate for it even if they fast for the rest of their life.’ (Bukhari).
For a believer, the purification of the soul and spiritual elevation are achieved through
the practice of fasting. Allah Ta’ala says,

Meaning: ‘O believers! Fasting is prescribed for you—as it was for those before you—
so perhaps you will become mindful of Allah.’ (Surah Al-Baqarah, verse: 183).
Unlike other acts of worship that can sometimes be tainted by showing off or hypocrisy,
fasting is a unique act of worship that only the one fasting and Allah know about. It cannot
be displayed to others, and for this reason, Allah has promised a special reward for it.
A Hadith Qudsi states, ‘Allah the Exalted says,

Meaning: ‘Every action of the son of Adam is for him except fasting. It is for Me, and
I shall reward it.’ )
Our Beloved Prophet (peace be upon him) says, ‘For the one observing fasting, there
are two moments of joy. One is during the time of breaking fast (Iftar), and the other is
during the direct communion with Allah.’(Bukhari and Muslim).
While practicing Sawm, those who keep fast can feel the suffering that people
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experience in their daily lives due to not eating food, having half a meal, and being
thirsty. Consequently, individuals who fast become more empathetic towards the
helpless, poor, and destitute members of the society.
In the same way that heat from a fire straightens a bent piece of iron, fasting in the month
of Ramadan purges the heart of a servant from the impurities of greed, lust, desire, anger,

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 Islamic Studies
hostility, backbiting, harassment, slander, discord, and indecency. Through this, our
focus is directed towards our own weaknesses and inadequacies, as well as towards the
power of Allah’s blessings. Our inner vision becomes clearer. Animalistic tendencies
and bestial qualities diminish. Within our character, the suppression of animalistic traits
and the cultivation of angelic characteristics occur, and our spiritual strength enhances.
Therefore, there is no alternative to fasting for the suppression of our animal instincts.
Despite having the ability to consume food, a person observing fasting refrains from
everything with the hope of satisfying only Allah. Therefore, a fasting person becomes
accustomed to controlling his inner self. The Prophet (peace be upon him) said,

Meaning: ‘Indeed, Satan circulates in the human being’s body like blood, so narrow
his passages through hunger.’ (Tabakat al-Shafi’iyyah)
The month of Ramadan tests the patience and perseverance of the believers who keep
fast. Despite having intense hunger and thirst throughout the day, they refrain from
consuming food and water and they devote long hours of the night to perform Taraweeh
prayers. They also have Suhoor during the pre-dawn. Those who succeed in this test
are promised paradise in the future.
The great Prophet Hazrat Muhammad (peace be upon him) said,

Meaning: ‘It is the month of patience, and the reward for patience is Paradise.’ (Mishkat
al-Masabih)
Furthermore, he also said- ‘Fasting is half of patience, and the
reward of patience is paradise.’ (Tirmidhi)

Moral Lessons of Sawm

Fasting is such a worship that bestows upon the observer vitality, purity of heart, clarity
of thought, spiritual contentment, renewed energy, and inspiration. When the purity
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of fasting reaches every limb and faculty of a person, he becomes truly righteous. No
injustice is committed by his hand. He does not speak harsh or obscene words. At the
forefront of the moral teachings of fasting is the abandonment of falsehood. If someone
cannot refrain from lying even while observing fasting, then there is no difference
between his fasting, or not fasting.
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 Ibadat

The objective and purpose of fasting are to abstain from all the actions against Islamic
Shariah. The Prophet Muhammad (peace be upon him) has consistently emphasized this.
Indecency and quarrelling should not be a part of our state during fasting. If someone
insults a fasting person or engages in conflict, the fasting person should simply say, ‘I
am fasting.’
Fasting imparts us with the lessons of faith and righteousness. The ethical teachings
of a believer are accompanied by the importance of seeking forgiveness for past sins
from Allah before desiring His favor. These sins can be forgiven through the means of
fasting. Rasulullah (peace be upon him) said,

Meaning: ‘The individual who observes fasting during Ramadan with faith and the
hope for reward, his previous sins shall be forgiven.’ (Bukhari)
In the teachings of Hadith, fasting is described as a cleansing process. However, the
blessings of fasting can be negated by falsehood and backbiting. Consuming permissible
and wholesome sustenance is a fundamental requirement for fasting. The primary
objective of fasting is to eradicate inner impurities that indulging in prohibited matters
can never accomplish. Fasting disciplines individuals, curbing their desires, anger, and
all forms of adversaries.
Group Activity
‘A Comparative Analysis between Salat and Sawm as Worships’
(In the light of the above mentioned title, compare between the worships in pair/
group.)
Aspect of
Salat Sawm
comparison

Farz Reciting the Quran Refraining from food and drink

Wajib
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Time/when

Lesson

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 Islamic Studies

Social Teachings of Swam

Sawm instils in individuals apathy for consumption, cultivates the spirit of renunciation,
and fosters self-confidence. Abstaining from food and drink is not merely fasting. It
also entails experiencing the suffering, adversity, hunger, and thirst of the neglected
and vulnerable members of society, and showing compassion towards them. One of
the important lessons of fasting is to engage in more and more acts of charity and
benevolence during the month of Ramadan. The Great Prophet (peace be upon him)
himself increased his charitable acts during this month, and his generosity would increase
in the month of Ramadan. The teachings of Sawm lead to heightened awareness in
society, nurturing the seeds of harmony and empathy. Social disparities among people
gradually diminish, promoting a more egalitarian society.
The Prophet Muhammad (peace be upon him) said, ‘This month (the month of fasting)
is a month of compassion.’ (Ibn Khuzaymah)
Fasting holds significant social teachings, as it helps individuals abstain from obscenity,
verbal abuse, and disputes. The Prophet Muhammad (peace be upon him) emphasized
this aspect strongly.
During the month of Ramadan, it can be observed that some profiteers raise the prices
of goods, causing hardships for people from all walks of life. This directly contradicts
the teachings of fasting.
When the social importance of fasting is implemented, it has the potential to liberate
society and the nation from social instability, corruption, falsehood, and moral decay,
creating an ideal and prosperous society and nation.
Project Work
‘Notice the changes occur within yourself or a family member’s life style
through observing Sawm.’

(In light of the mentioned title, create a list identifying changes within yourself
or any other member of the family during the holy month of Ramadan. This task
should be completed during the sacred month of Ramadan.)

Zakat
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Dear learners,
Zakat is the economic pillar of Islam. It follows immediately after Salat in terms of
importance. Zakat is the right of the needy, destitute, and deprived in society, from the
possessions of the affluent individuals. Fulfilling this right is a mandatory duty. You
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 Ibadat

have learned about various aspects of Zakat in the previous classes. You are familiar
with the conditions for Zakat being obligatory, the categories for the distribution of
Zakat, the significance of Zakat, the consequences of not paying Zakat, the minimum
threshold for Zakat, and the rules for calculating Zakat. Now, let us delve into a more
comprehensive understanding of the role of Zakat in the context of agricultural produce,
commercial assets, Zakat on livestock, and the role of Zakat in alleviating poverty.

Introduction to Zakat
Zakat means purity and growth.Through the act of giving Zakat, the giver’s heart is
relieved of impurities. It removes selfishness from the mind. This leads to a genuine
concern for others. Consequently, his heart becomes more virtuous. Furthermore,
Zakat is a means through which the needy, the impoverished, and those in distress
receive their rightful share from the giver’s wealth. As a result, his wealth also becomes
sanctified. Thus, the funds allocated for Zakat contribute to both spiritual enrichment
and the well-being of society. For instance, Allah Ta’ala says –

Meaning: ‘Take from their wealth charity to purify and bless them.’ (Surah Taubah,
verse: 103)
Additionally, Allah Ta’ala bestows blessings upon the wealth of the Zakat giver. As a
consequence of giving Zakat, society experiences an increase in the ability to purchase
goods for the needy, impoverished, and those without resources. Consequently, there
is a rise in overall production, supply, and consumption. This leads to economic
development within the country and an increase in the growth rate. Therefore, through
the giving of Zakat, wealth also grows. This is why another meaning of Zakat is growth.
In Islamic terminology, the portion determined by Allah for those in need, who are
financially weak, helpless, impoverished, lacking, or destitute, from the wealth of those
who meet the Nisab threshold, and is to be properly distributed, is known as Zakat.

Panel/Group Discussion
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‘Every capable Muslim should give Zakat in the appropriate and correct
manner’
(In the light of the above mentioned topic, discuss in groups or panels under, and
present as per the teacher’s instructions.)

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 Islamic Studies

Ushr or Zakat on Agricultural Produce

Zakat is a form of charitable contribution that involves giving a portion of one’s wealth,
such as gold, silver, cash, and business assets. Similarly, a form of zakat is given on
agricultural produce obtained from land. This type of zakat is referred to as Ushr. It is
also known as the tithe on agricultural wealth or crops. Another term used for this is
Zakat of harvest which means the tithe on fruits and crops. Allah Ta’ala mentioning the
zakat on harvest says –

Meaning: ‘He is the One Who produces gardens—both cultivated and wild—and
palm trees, crops of different flavours, olives, and pomegranates—similar in shape,
but dissimilar in taste. Eat of the fruit they bear and pay the dues at harvest.’ (Surah
Al-An’am, verse: 141)
In this verse ‘due at harvest’ refers to the Zakat on agricultural produce.
Ushr (‫شر‬ٌ ‫ع‬
ُ ) refers to one-tenth or one part of ten. According to the terminology of
Islamic Shariah, when land is irrigated by the water of rivers, streams, or rainfall, and
crops are produced from that land, giving one-tenth of the produce as charity is known
as Ushr. However, in the case of crops produced through artificial cultivation methods,
one part out of twenty is given as Ushr. This is termed as Nisf-e-Ushr.
In the context of zakat, other livestock, cash wealth, and business products are
considered separate from agricultural produce. Its calculation is distinct as well. There is
no condition to wait for a full year; rather, zakat must be given as soon as it is acquired.
This is because the produced crop contributes to the growth of the land. The Prophet
Muhammad (peace be upon him) mentioned the amount of zakat on crops by saying,
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Meaning: When the sky and the springs have nourished it, or it has grown due to water
from a well, a tenth is to be given; and for that which is irrigated, half of a tenth. For
crops that are cultivated with rainwater or natural springs, or if they have grown with
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 Ibadat

water from wells, one-tenth (10%) of the produce is obligatory as zakat. For crops
irrigated artificially, one-twentieth (5%) is obligatory as zakat. (Bukhari)

Nisab of Harvest and Fruits

Ushr is obligatory on the produce of crops and fruits that are grown from the earth,
including crops like rice, wheat, and barley, whether they are in small or large amounts.
This obligation is applicable to all harvested crops whether the water used for irrigation
from flowing sources or rainwater.
Prophet Muhammad (peace be upon him) stated that Ushr is obligatory on the produce
of crops that are irrigated by rainwater or flowing water when the land becomes moist.
And through irrigation, Nisf-e-Ushr is obligatory (one part out of twenty). (Bukhari)
If the amount of harvested crops produced according to different people’s opinions is
5 Wasaks, then Ushr will be obligatory. One Wasak is approximately equal to 60 Sa.
Their evidence is as Rasul (peace be upon him) stated –

Meaning: ‘If it is less than 5 wasaks, zakat is not obligatory.’ (Bukhari)

Amount of ‘5 wasaks’
1 wasak is equal to 60 sa’. 5 wasaks is equal to 60x5= 300 sa’.
1 sa’ is equal to 3kg 300 gram. Therefore, 300 sa’ is equal to 990kg Or 24 mound 30kg.
If this amount of harvest is produced, zakat will be obligatory.

Crops on which Ushr Be Given

Ushr is obligatory upon the produce of every crop that grows on the land. For instance,
staple foods such as wheat, mustard, sesame, almonds, figs, dates, grapes, and other
fruits, are subject to Ushr. Additionally, Ushr is also mandatory on vegetables and greens
produced from the land. This is because Allah Ta’ala has directed in the Holy Quran
that the rightful due (Zakat) from all crops that emerge from the land must be given.
The Messenger of Allah (peace be upon him) stated that for whatever is yielded from
the land, a tithe (one-tenth) of it shall be paid as Zakat. Even from honey produced from
the flowers of the land’s crops, Zakat must be given. This is because the Messenger of
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Allah (peace be upon him) himself paid Ushr from honey.

However, opinions may differ regarding certain crops. For all crops that are considered
as staple foods in common human diet and can be weighed and stored, only the
obligatory Zakat is necessary. Such crops include wheat, barley, raisins, and dates,
among others.
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Zakat of Livestocks
In the history of human civilization, animals have been widely used. Among all
animals, Allah Ta’ala has commanded the obligation of Zakat on domesticated animals
only. However, Zakat is not obligatory on all domesticated animals. Only camel, cow,
buffalo, sheep, and goat are subject to the payment of Zakat. To be obligated for Zakat,
certain conditions must be met for livestock:
a. The number of livestock of each kind must reach the Nisab amount in various ways.
b. Livestock must graze on the land.
c. The livestock must remain in the ownership of the possessor for a full year.

Nisab of Camels
Camels are subject to giving Zakat when their number reaches five. If their count is less
than five, Zakat is not obligatory. The Prophet Muhammad (peace be upon him) stated –

Meaning: ‘It is not obligatory to give Zakat on camels numbering less than five.’
(Bukhari)

Nisab of Cows and Buffaloes

The Zakat for cows or buffaloes follows the same rules. If the number of cows or
buffaloes is thirty or more, then giving Zakat becomes obligatory. If the number is less
than thirty, Zakat is not obligatory. Mu‘adh ibn Jabal (Ra) reported that the Messenger
of Allah (peace be upon him) directed me when he sent me to Yemen,

Meaning: ‘I command you to take from every thirty (cows) one cow of one year for
charity and from every forty (cows) one cow of two years.’ (Tirmidhi)

Nisab of Cattle, Sheep and Goat

Cattle, sheep, and goats are same kind of domesticated animals. The Nisab of these
animals is forty. If the number is less than forty, then the obligation of giving zakat
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does not apply. Rasulullah (peace be upon him) stated that from forty to one hundred
twenty, one sheep is to be given as alms. If the number exceeds that, two sheep should
be given for two hundred sheep. If the number exceeds two hundred, then for every
hundred sheep, three sheep should be given for three hundred. If the number exceeds
three hundred, then for every three hundred, three sheep should be given. If the number
of someone’s sheep is less than forty, there is no obligation to give alms. (Bukhari)
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Zakat on Business Wealth

One of the primary means of distribution and acquisition of wealth in the world is
through business and commerce. Allah Ta’ala has permitted lawful trade and commerce
while prohibiting usury. In Islam, giving zakat on wealth earned through business is an
obligatory practice. The zakat on business wealth is to be paid at a rate of 2.5% of the
total amount, just like the zakat on gold and silver. Let’s gain a deeper understanding
of zakat on business wealth.।

Business Assets and Goods

Assets that are bought and sold for the purpose of business are referred to as business
assets or goods. All types of assets acquired for business purposes can be considered
as business assets. For instance, land, buildings, food products, agricultural produce,
livestock, shares, machinery, warehouses, vehicles, and so on. These assets can be
owned individually or jointly. However, if assets or goods are bought for personal use
and later sold for profit within the family, they will not be regarded as business goods.
Giving Zakat on Business Assets and Goods is essential for every mature and
financially capable Muslim. It is not mandatory to have business goods eligible for
Zakat throughout the year. Zakat is due at the end of the year on the assets that have
been with the owner for the entire year. On the day of completion of the year, a business
establishment or company prepares a financial statement that includes total assets and
liabilities, such as capital assets, working capital, earned profits, cash, bank deposits,
protected goods in stores and warehouses, raw materials, processed goods, prepared
goods, loans, debts, and receivables. Zakat must be calculated based on the remaining
assets after subtracting bank loans, credit goods, and other debts from these.

Exclusion of the Business Assets from Zakat

Fixed assets used in business operations such as machinery, warehouses, land, factories,
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shelves used in showrooms, and furniture like shelves, chairs, and tables are exempt
from the requirement of paying Zakat. These assets are categorized as stable or core
business assets and are not considered for calculating Zakat. Hence, Zakat is not
obligatory on these assets.

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Conditions for Zakat Being Mandatory on Business Wealth

Certain conditions must be met for the obligation of paying Zakat on business goods.
These are as follows:
1. The product must have completed its buying and selling transactions. This
means that the product should be bought and sold through immediate cash,
prompt debt exchange, payment, or compensation for damages.
2. There should be an intention for business or profit in the buying and selling
of the product, although in some cases, profit might not be realized.
3. The threshold for business goods must be fulfilled. This implies that the value of
the business goods must be equal to the value of 85 grams or 7.50 tola of gold.

Group Discussion
“When one pays the proper share of crops and livestock as Zakat, Allah
Ta’ala increases his wealth”
(You will discuss and present in the light of the mentioned title in panel or groups.)

The Role of Zakat in Alleviating Poverty

Zakat is the main basis of the Islamic economic system. It revolves around the equitable
distribution of wealth, establishment of justice, and reduction of poverty. The primary
objective of Zakat is to ensure that wealth does not remain concentrated solely in the
hands of the wealthy but is rather redistributed. This helps to address the imbalances
and inequalities within society.
Allah Ta’ala initially encouraged humanity to give Zakat. Subsequently, He provided
reassurance of rewards and warned against the consequences of not fulfilling the
obligation of Zakat. Zakat is obligatory for the wealthy and is declared as a right for the
needy. Allah says –
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Meaning: ‘Take from their wealth charity to purify and bless them.’ (Surah Tauba,
verse: 103). He also says –

Meaning: ‘And in their wealth there was a rightful share for the beggar and the poor.
(Surah Jariyat, verse: 19)
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According to the directives of Allah Ta’ala, the Great Prophet (peace be upon him)
established a formal system for the collection and distribution of Zakat. Presently, in
Bangladesh, there exists a governmental management of the collection and distribution
of Zakat. However, it is not mandatory and is considered optional. The devout Muslim
population of this country pays Zakat in various fragmented ways. This fragmented
approach lacks coordination and proper planning, thus failing to effectively alleviate
poverty due to its lack of comprehensive and necessary implementation. Although
temporarily aiding the disadvantaged communities, this provision doesn't yield any
lasting benefits. As per the outcomes, poverty does not get eradicated from society
through this approach.
The primary objective of Zakat is to uplift the recipient by providing them with financial
support. It aims to elevate the recipient’s status from the level of the needy to that of
the giver. However, in the current prevalent method, giving Zakat does not lead to any
significant change in the fortune of the impoverished population. Cash, 500/1000 Taka
notes, or items like clothing are given as Zakat. These do not effectively contribute to
poverty alleviation. Furthermore, even the social security guarantee provided by Zakat
does not yield fruitful results. Therefore, for the effective liberation from poverty, it is
necessary to implement a national-level plan for the collection and distribution of Zakat.
Collection of Zakat and its proper use is one of the most important tools for equitable
distribution of income and wealth in the society. Through Zakat, a specific portion of
the wealth is used and distributed to certain sectors, who are truly poor. Among them
are the poor, the poor, the debtors, the travelers, the neo-Muslims. But Zakat is not
compulsory in Bangladesh. As a result collection and distribution of zakat has become
dependent on personal will. Therefore, if zakat collection is made compulsory, it is
possible to rehabilitate and achieve self-reliance for a large number of poor people.
Zakat is a permanent method of alleviating poverty. It is an initiative taken at both
the governmental and non-governmental levels, as well as at individual and societal
levels. Alongside these initiatives, if a plan based on Zakat is adopted, the resettlement
of landless and homeless communities and complete eradication of poverty in the
country become possible. It is appropriate to provide a certain amount of Zakat to a
poor individual, ensuring the necessary arrangements for their livelihood. Moreover,
they should not become dependent on Zakat for the second time. Imam Nawawi has
stated that a sufficient amount of wealth should be given to the destitute and needy
so that they can free themselves from the misery of deprivation and regain their self-
sufficiency. According to the opinions of scholars like Imam Malik and Imam Ahmad
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ibn Hanbal (RA), the destitute and needy should be provided with enough wealth
through Zakat to support themselves and their families for a year. After at least one
year of self-sustained living, individuals are capable of achieving self-reliance without
transgressing the minimum limit.
Zakat contributes to economic growth. This is because the people in society who are
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poor, helpless, sick, or unemployed lack the financial or purchasing power in their
hands. However, through the distribution of Zakat, if money reaches their hands, their
purchasing power will increase, and they will be capable of buying more goods than
before. As a result, the demand for goods will increase compared to before. To fulfil the
increased demand, investments will be raised, production and employment will increase,
and buying and selling will expand. This will lead to an increase in profits for producers
as well. Zakat, through the creation of purchasing power, thus enhances demand,
production, and profits. It’s these producers who give Zakat, which, in turn, comes back
to them in the form of increased profits, as previously described. Allah the Great says –

Meaning: ‘Whatever loans you give, seeking interest at the expense of people’s wealth
will not increase with Allah. But whatever charity you give, seeking the pleasure of
Allah—it is they whose reward will be multiplied.’ (Surah Ar Rum, verse: 39)
Zakat contributes to economic growth and works as a barrier to hold onto cash wealth.
When assets are kept idle and money is hoarded, the cycle of giving Zakat gets disrupted,
preventing the flow of wealth over the years. Therefore, in Zakat-based economics,
essential resources are invested in such a way that at least the rate of Zakat is maintained,
enabling the possibility of increasing income. Otherwise, Zakat needs to be given from
the original wealth. As a result, comprehensive investment and maximum productivity
become feasible in the economy. Unemployed individuals find employment opportunities
and purchasing power increases, leading to rising demand and national progress. In this
manner, Zakat, on one hand, through increased spending, and on the other hand, through
investment, fosters production enhancement. Allah the Almighty says –

Meaning: ‘Allah has made interest fruitless and charity fruitful.’ (Baqarah, verse: 276)
One of the primary aims of Zakat is to eliminate poverty from society. In this country,
a significant amount of funds can be collected and distributed through the mechanism
of Zakat. If a proper and organized plan is adopted for the collection and distribution of
Zakat, it will be possible to empower a substantial community every year. By utilizing
the funds collected through Zakat in a systematic and well-thought-out manner, essential
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resources such as rickshaws, vans, boats, sewing machines, cows, goats, or tools for
various crafts can be provided to families in need. Through the funds generated from
Zakat, at least 3/4 of the families in a village can be made self-reliant each year. If this
sequential process is followed for about 10-15 years, it becomes feasible to mitigate
the poverty in a village.
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At the national level, it is necessary to attract the attention of the affluent individuals
for the collection of Zakat. In case of necessity, at the village, community, or sub-
district level, coordinated Zakat collection can be arranged. This involves forming a
fund and creating a list of impoverished families, then systematically providing them
with money from that fund to establish a sustainable source of income.
In contrast to families living in extreme poverty or landless conditions, the amount of
annual zakat is not insignificant. The current amount of wealth eligible for zakat in
Bangladesh is 10 million crore taka. If zakat is collected at a rate of 2.5%, it becomes
possible to collect 25 billion crore taka as zakat.
The collectible zakat amount of 25 billion crore taka can greatly aid even a landless
family of 1.5 million in the first year, facilitating their employment and livelihood.
Additionally, it can provide 1 lakh taka to a family of 2.5 million. In the following year,
this system can be extended to include another 2.5 million families for employment
opportunities. By implementing this 10-year plan, it is feasible to provide self-
sufficiency to 2.5 crore individuals. Moreover, the number of zakat contributors will
continue to increase beyond the recipients over these 10 years. This approach can
eventually lead to a situation where the number of zakat recipients becomes negligible.
Therefore, through institutional management at the governmental level, the collection
of zakat must be ensured to facilitate its equitable distribution as planned.

Panel/Group Discussion
‘The Role of Zakat to Alleviate Poverty in Our Society’
(In light of the mentioned title, discuss in groups or panels about the concept
of Zakat as outlined in the holy Quran and Hadith. Follow the guidance of the
teacher and present accordingly.)

Hajj ( )
Hajj is one of the mandatory acts of worship in Islamic Shariah. While the first ten
days of Dhul-Hijjah, Shawwal, and Dhul-Qadah are considered the designated time for
Hajj, the main pilgrimage is observed from the 8th to the 12th of Dhul-Hijjah, totaling
five days. The designated locations for Hajj are the Holy Kaaba, Safa Marwah, Mina,
Arafat, and Muzdalifah. The significance of Hajj is emphasized by Allah Ta’ala, as He
revealed a chapter named ‘Surah Hajj’ in the Holy Quran, highlighting its importance.
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Commanding to perform Hajj, Allah the Almighty says,

Meaning: ‘Pilgrimage to this House is an obligation by Allah upon whoever is able

among the people.’ (Surah Ali-Imran, verse: 97)
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The combination of economic and physical effort is unique in Hajj and not found in any
other worship. It is warned in a hadith that not fulfilling the obligatory Hajj is akin to
death for Muslims, similar to the beliefs of Jews and Christians. The Prophet (peace be
upon him) said that a person who is physically and financially capable of performing
Hajj but chooses not to do so will not have any concern from Allah, whether they die
as a Jew or a Christian.
On the other hand, the merits of Hajj are emphasized in the hadith: ‘Whoever performs
Hajj for the sake of pleasing Allah and refrains from obscene and sinful behaviour
during the pilgrimage, will return as sinless as a new-born child.’ (Bukhari) Additionally,
the saying goes, ‘The reward for an accepted Hajj is nothing but Paradise.’ (Bukhari)
Hajj bestows sufficiency upon an individual. The Messenger of Allah (peace be upon
him) advised, ‘Perform Hajj and Umrah continuously, for they both eliminate poverty,
deficiency, and sins just as a furnace removes impurities from iron, gold, and silver.’

Inquiries about Hajj

(Dear students, you collect information about Hajj through religious books,
online sources or interviews. Write your collected information in the notebook).

Rituals of Hajj with Picture

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Picture: Places of Hajj

The First Day of Hajj (Traveling to Mina)
The five days from the 8th to the 12th of Dhul-Hijjah are known as the days of Hajj. On
the morning of the 8th of Dhu al-Hijjah, the pilgrims assume the state of ihram and set
off towards Mina. During the 8th of Dhul-Hijjah, the Zuhr, Asr, Maghrib, Isha, and the
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Fajr prayers of the 9th of Dhul-Hijjah are performed in Mina, and spending the night
in Mina is a Sunnah.
The Second Day of Hajj (Standing at Arafah)
On the second day of Hajj, the 9th of Dhul-Hijjah, standing at Arafah is obligatory.
After the Fajr prayer, pilgrims proceed from Mina to the plains of Arafah. If needed,
it is also permissible to set off for Arafah during the night preceding the Fajr prayer.
Pilgrims must remain in Arafah from shortly after midday (approximately 12 PM) until
sunset. Supplications are accepted in the field of Arafah.
Staying at Muzdalifah
Muzdalifah is the name of the field situated between Mina and Arafat. It is crucial
for pilgrims performing Hajj to spend the night of the 10th of Dhul-Hijjah (the night
following the 9th of Dhul-Hijjah) here. Upon reaching Muzdalifah at the time of Isha
prayer, it is necessary to perform one Adhan and one Iqamah. First, the obligatory Farz
of Maghrib prayer is offered, followed by the obligatory Farz of Isha prayer. Afterward,
the Sunnah prayers of Maghrib and Isha, witr prayer are performed. Upon completion
of the Maghrib and Isha prayers, it is a Sunnah Mu’akkadah to stay in Muzdalifah until
the break of dawn. Remaining in Muzdalifah from Subh-as-Sadiq (pre-dawn) until
sunrise is obligatory. It is also recommended to remain vigilant and engage in worship
throughout the night.
The Third Day of Hajj (Stone Throwing, Qurbani, Hair Cutting, and Tawaf)
On the third day of Hajj, which is the 10th of Dhul-Hijjah, four actions are performed
in sequence at Mina:
1. Stone Throwing: The first task of this day is to perform the obligatory act of throwing
seven pebbles (wajib) at the Jamrat al-Aqaba, which is also called ‘Jamrat al-Kubra.’
2. Qurbani: The second task of this day is to offer a sacrificial animal as an expression
of gratitude for the blessings of Hajj. This is obligatory (wajib) for those performing
Qiran and Tamattu Hajj, while for Ifrad Hajj, it is considered mustahabb.
3. Hair Cutting: The third task of this day is to either shave the head completely (halq)
or cut a portion of the hair short (qasr). Shaving or cutting the hair is obligatory (wajib)
and it is more virtuous to shave the entire head after the sacrifice. Prophet Muhammad
(peace be upon him) prayed three times for those who shave their heads. Therefore, it
has more merit. However, women will cut a small amount from the tip of the hair.
4. Tawaf al-Ziyarah: The fourth task of this day is performing the Tawaf al-Ziyarah, also
known as ‘Tawaf al-Ifadah’ (the Farewell Tawaf). This is the last obligatory rite of Hajj. After
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completing the previous tasks in Mina, the pilgrims return to Makkah to perform the Tawaf
al-Ifadah. There is no substitute for this Tawaf; it must be done, and no alternative exists.
Fourth Day of Hajj (Staying at Mina and Stoning the Pillars)
On the 11th of Dhul-Hijjah, spending the night in Mina is a Sunnah. On this day, it
is obligatory to stone the three pillars in Mina. After noon, first, throw pebbles at the

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Jamrat al-Aqaba (nearest to Makkah), then at the Jamrat al-Wusta (middle pillar), and
finally at the Jamrat al-Ula (the first pillar) near Khayf Mosque in Mina. A total of 21
pebbles need to be thrown: 7 for each pillar. The Takbir should be recited while stoning
each pebble.
Fifth Day of Hajj (Staying at Mina and Stoning the Pillars)
On the 12th of Dhul-Hijjah, the practice of spending the night in Mina remains similar
to the previous day. It is obligatory to stone the three pillars in Mina.
Farewell Tawaf
Performing the Farewell Tawaf (Tawaf al-Wida) from the Holy city of Makkah
before departing is obligatory. Each pilgrim should perform two rak’ats of prayer at
Makam-e Ibrahim. The pilgrim should also pray at the door of the Kaaba and touch
the Hajr al-Aswad if possible. Drinking Zamzam water and praying for one's needs is
recommended. Finally, expressing the sorrow of departing and saying goodbye to the
Kaaba, the pilgrim leaves the Haram. If Farewell Tawaf is not performed, a penalty
(Damm) needs to be paid.

Drawing (Homework)
‘Drawing the fixed places to perform the rituals of Hajj’
(In the light of the above mentioned title, draw the places of Hajj through Mina,
Muzdalifah, Arafah, and Baitullah etc.)

Types of Hajj
Hajj can be performed in three ways: Tamattu, Qiran, and Ifrad.

1. Tamattu Hajj
In this form of Hajj, after leaving for Hajj and wearing the Ihram for Umrah, the pilgrim
completes the Umrah rituals. After that, on the 8th of Dhul-Hijjah, the pilgrim performs
the necessary Hajj rituals, which is known as Tamattu Hajj.
Rules of Tamattu Hajj
The pilgrim in Tamattu Hajj begins by reciting Talbiyah to wear ihram only for Umrah.
After completing the Tawaf and Sa’i of Umrah, they shave their head or trim their hair,
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thus completing the Umrah rituals and coming out of the state of Ihram. They then
resume wearing regular clothing, and the previously restricted actions during Ihram
become permissible for them. Before leaving for Mina on the 8th of Dhul-Hijjah, the
pilgrim wears Ihram again at their place of residence and completes the remaining Hajj
rituals according to the appropriate procedures.

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In Tamattu Hajj, it is obligatory for the pilgrim to offer a sacrificial animal (hadi) or its
equivalent, as a gratitude for the opportunity to perform two acts of worship during a
single journey.

2. Qiran Hajj
In Qiran Hajj, the pilgrim combines the Hajj and Umrah journeys with a single Ihram.
This means that the pilgrim assumes the state of Ihram once and performs the rituals of
Umrah first. Then, without exiting the state of Ihram, they proceed to perform the Hajj
rituals on the designated days. This type of Hajj is referred to as Qiran Hajj.
Rules of Qiran Hajj
During the time of assuming ihram from the miqat, the pilgrim recites the Talbiyah
for both Hajj and Umrah together, saying (Labbayka ‘umratan wa
hajjā). After arriving in Mecca, first the Umrah is performed, and the state of ihram is
observed in Mecca. Then, during the Hajj period, on the 8th of Dhul-Hijjah, the pilgrim
travels from Mina to Arafat to Muzdalifah, and completes the obligatory rituals of Hajj.
A Qiran Hajj participant must offer a sacrifice (hadi) or a certain amount of compensation
as an expression of gratitude for the opportunity to engage in two acts of worship
during a single trip.

3. Ifrad Hajj
In Ifrad Hajj, only the Hajj-specific activities are performed after assuming the ihram
for Hajj.
Ifrad Hajj Procedure:
In Ifrad Hajj, the pilgrim recites the Talbiyah specifically for Hajj, saying
(Labbayka hajjā) to wear ihram. Then the pilgrim enters Mecca and performs the Tawaf
al-Qudum, also known as the Arrival Tawaf, and follows it by the Sa’i. After that, the
pilgrim remains in the state of ihram until the 10th of Dhul-Hijjah, the day before the
Qurbani. Subsequently, the remaining Hajj rituals are carried out.
The Best Hajj
Among these three types of Hajj, the most preferable one in terms of rewards is Qiran,
followed by Tamattu, and then Ifrad. However, for ease of fulfilment, it is recommended
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to perform Tamattu first, followed by Ifrad, and then Qiran. Since performing Tamattu
Hajj is the simplest, the majority of Bangladeshis opt for this type. Those who intend to
perform Hajj on behalf of someone else or those whose location falls within the Miqat
boundaries usually perform Ifrad Hajj. In addition to these, a small number of pilgrims
perform Qiran Hajj, which is less common.

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Due to the extended duration of Ihram, if there is concern about properly adhering to
the restrictions, performing Tamattu Hajj is the best choice.

Substitute Hajj
Hajj the fifth pillar of Islam. It is a crucial religious practice for the Muslim Ummah. It
is compared to Jihad. It carries immense rewards and benefits. There are two specific
conditions for this act of worship. One is to have financial capability, and the other is
to be physically able. While the performance of Hajj is relatively straightforward in
terms of its prescribed aspects, undertaking the journey is essential. It is the largest
congregation on Earth and is conducted in specific places. Therefore, it can be
challenging and demanding. Despite having the financial means, physical incapacity
can prevent some from fulfilling Hajj. For such individuals, Allah Ta’ala has allowed
the option of Substitute Hajj.
Many believe that Substitute Hajj has its separate set of rules. But that’s not entirely
accurate. Just as one performs his own Hajj, Substitute Hajj is performed in the same
manner. The only distinction is that during the intention (niyyah) and the recitation of
Talbiyah, the intention for Substitute Hajj is made on behalf of the person for whom it
is being done. Afterward, all actions related to Hajj remain unchanged. While the rules
of Hajj remain consistent, there are certain aspects specific to Substitute Hajj that both
the performer and the one on whose behalf it is being performed must be aware of.
Substitute Hajj Based on Shari’a Principle
If an individual is unable to perform the obligatory Hajj, he may arrange for someone
else to perform the Hajj on his behalf. The concept of Substitute Hajj is derived from
several Hadiths. For instance:
1. A woman from the Khusha’am tribe said to the Prophet Muhammad (peace be upon
him), ‘O Messenger of Allah, the duty Allah has imposed on His servants is beyond
my father’s physical capacity, as he is very old and cannot stay on the mount. Can I
perform Hajj on his behalf?’ The Prophet (peace be upon him) said, ‘Yes, you may.’
This incident occurred during the Farewell Hajj. (Bukhari)
2. The Prophet Muhammad (peace be upon him) heard a man say, ‘Labbaik on behalf
of Shubraama.’ The Prophet (peace be upon him) asked, ‘Who is Shubraama?’ The
man replied, ‘My brother or relative.’ The Prophet asked, ‘Have you performed Hajj
for yourself?’ The man answered, ‘No.’ The Prophet advised, ‘First, perform Hajj for
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yourself, and then for Shubraama.’ (Musnad Ahmad)

Among the three types of Hajj, the nature of the Substitute Hajj depends on the intention
of the person on whose behalf Hajj is being performed. If the person specifies Ifrad, then
the Substitute Hajj must also be Ifraad; if they specify Qiran, then the Substitute Hajj
must be Qiran; and if they specify Tamattu, then the Substitute Hajj must be Tamattu.

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There is no other option. The Substitute Hajj must align with the intended type of Hajj.
There is no concept that Substitute Hajj should be Ifrad Hajj.
When Substitute Hajj to Be Performed
1. If Hajj is mandatory on an individual but he dies before performing the Hajj;
2. If the obligated person becomes imprisoned before completing Hajj;
3. When one becomes so ill that there is no hope of recovery;
4. When one becomes physically incapable of walking;
5. When one loses eyesight entirely or becomes blind;
6. When one becomes elderly and is unable to walk, even with assistance;
7. If a woman does not have her husband or an appropriate mahram male
companion for her Hajj journey;
8. If the route is unsafe for travel due to any reason;
9. If there is a fear of loss of life or property upon embarking on the journey.
For all these reasons, the individual who is considered incapable or disabled can arrange
for the Badal Hajj on his behalf.
Who Should Perform Substitute Hajj
If an individual has already fulfilled his obligatory Hajj for himself, then he can
undertake the Hajj on behalf of another. Similarly, if a person has not performed his own
obligatory Hajj, he can still perform Hajj on behalf of someone else. Hence, it is crucial
for every conscientious Muslim to have a clear understanding of the person before
offering to perform Hajj on his behalf. After gaining such knowledge, the individual
can proceed with arranging for the substitutionary Hajj.
For the one who will be performing the substitutionary Hajj, it is imperative to intend it
for the person on whose behalf they are performing the Hajj during the time of assuming
the state of ihram.
For the individual who has already fulfilled his obligatory Hajj, it is more virtuous
to perform Hajj on behalf of someone else than to perform optional (nafl) Hajj for
himself. The Prophet (peace be upon him) has guided, ‘If a person performs the
substitutionary Hajj on behalf of a deceased person, he will receive rewards equivalent
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to the deceased’s.’ (Majma’ al-Zawa’id)

Hazrat Hasan Basri (Ra) stated, ‘For the person who will perform the substitutionary
Hajj for someone else, he can also expect rewards equivalent to that person’s.’

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Pair/Group Activity
‘Comparative discussion of Hajj, Qurbani, and Aqiqa as worships’
(In the light of the above mentioned title, analyze these worships comparatively
discussing in pairs/groups, and present your findings according to your teacher’s
direction.)
Areas of
Hajj Qurbani Aqiqa
comparison
Farz
Wajib
Time/when
Lesson

The Significance of Hajj to Establish Unity and Brotherhood

The prayers of Jumu’ah and Eid play a role in fostering unity and harmony among
Muslims within a limited space. However, among all the practices, only Hajj has the
unique potential to establish unity and harmony in the Muslim world. When a person
wearing the sacred ihram attire proclaims Labbaik upon entering the Haram Sharif
area and proceeds to perform the Tawaf around the Kaaba, distinctions of black and
white, young and old, rich and poor vanish. They all remain present there by answering
His call, the Creator of the universe, our one and only Lord. In the establishment of
unity, fragrances are prohibited, and wearing items like hats, pyjamas, and turbans is
forbidden. Even hair has to be shaved from head. Apart from Hajj, there is no other
event that can portray people from various countries, races, and ethnicities in such a
unified manner. The unique portrait of unity emerges when everyone collectively casts
the eternal enemy, Satan, with stones; runs between Safa and Marwah; stands at the
field of Arafah; proceeds to Mina; and, for the sake of Allah, offers animal sacrifices
together. Consequently, the distinctions prevalent in the world hold no place. Such
unparalleled unity and harmony are nowhere else to be found.
Hajj in the Establishment of Global Brotherhood
Hajj is the largest Islamic congregation for Muslims around the world. It involves a
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massive gathering of countless Muslim believers from different countries who come
together in the sacred city of Mecca with the goal of completing specific religious
rites. Despite their varying backgrounds, during this time, everyone unites as brothers
and sisters, collectively participating in the Hajj rituals and offering assistance to
one another. As a result, a strong sense of global brotherhood is nurtured among the
Muslims. Allah the Almighty says –
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Meaning: ‘And call people to the pilgrimage. They will come to you on foot and on
every lean camel from every distant path.’ (Surah Al-Hajj, verse: 27)
During the time of performing the Hajj pilgrimage, everyone wears the same type of
clothing. Together, they raise their voices in unison and say, Labbayk, Allahumma
Labbayk, which means ‘Here I am, O Allah, here I am! We are present at your service in
your court.’ An unparalleled atmosphere of emotion is created. People from all corners
of the world gather. As a result, there is an opportunity to observe and learn about the
diverse and rich cultures of people from different countries. This leads to discussions
among them and the creation of paths for solving problems.
On the ninth day of the month of Dhul-Hijjah, at the plain of Arafat, the Imam delivers a
knowledgeable sermon for the global Muslim community. In this, guidance is provided
regarding the responsibilities and obligations of the Muslim Ummah for the upcoming
year.
Through the Hajj, we gain an understanding of global brotherhood. We will be inspired
to establish equality in individuals, families, societies, and nations.

Panel/Group Discussion
‘The Social and Religious Significance of Hajj’
(In the light of the above mentioned title, analyze the role of hajj to establish
unity and brotherhood dividing in groups/panels and present the findings.)

Umrah
Umrah is an Arabic word. Its meaning is to travel, to perform worship at a specific
place. Apart from the specific days of Hajj, that is, from the 8th to the 13th of Dhul-
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Hijjah, of the year, at any time, in the way determined by Islamic Shariah, performing
Tawaf of the Kaaba Sharif and Sa’i between Safa and Marwah is called Umrah.
There are two Farz Acts of Umrah: (1) wearing Ihram, (2) performing Tawaf of
Baytullah.

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There are two Wajib Acts of Umrah:
1. Performing Sa’i between Safa and Marwah,
2. Shaving the head or cutting the hair short.
The Sunnah of Umrah:
1. Taking a bath before assuming the state of ihram. If not possible, performing
ablution is sufficient.
2. Wearing an ihram garment, consisting of an unstitched sheet and a lower
garment (lungi) without a stitched seam.
3. Reciting Talbiyah in a loud voice.
4. Practicing I’tibah during Tawaf. I’tibah involves draping the upper part of the
ihram sheet over the left shoulder, exposing the right shoulder.
5. If feasible, kissing the Hajar al-Aswad.
Prior to wearing the ihram attire, one must engage in grooming activities such as
trimming nails, cutting hair, and taking a bath to ensure cleanliness and readiness for
assuming the state of ihram. If taking a full bath (ghusl) is not possible, performing
ablution (wudu) is acceptable. Afterward, it is permissible to apply perfumes or fragrant
substances. But scented oils should be avoided.
After this, from the place of Miqat, one should assume the intention of Umrah and wear the
ihram. Two pieces of unstitched cloth, a sheet, and a lower garment (lungi) should be worn.
The preferred colour for this cloth is white. After wearing the ihram, two Rak’ats of prayer
are offered, and along with making the intention for Umrah, the recitation of Talbiyah
should begin immediately. For men, the Talbiyah is recited loudly, and for women, it
is recited softly. Following this, the Kaaba must be circled seven times, which is called
Tawaf. One has to start Tawaf from Hajar al-Aswad, and then should complete the Tawaf
by reaching Hajr al-Aswad again.This way, seven rounds should be completed. If possible,
kissing Hajar al-Aswad is recommended; if not possible, pointing towards it with the hand
and then kissing the hand is sufficient. After completing Tawaf, it is recommended to pray
two Rak’ats behind Maqam Ibrahim or in any place within Masjid al-Haram. Then, facing
the Kaaba, standing straight, one should drink Zamzam water in three sips.
Afterwards, you must perform Sa’i or run between Safa and Marwah seven times. For
Sa’i, men should run fast between Safa and Marwah, starting at the green markers.
There’s no specific supplication (du’a) prescribed for Sa’i.
Once the Sa’i is completed, you should shave your head or trim your hair, making it
shorter. In this way, your Umrah will be completed, and the things that were prohibited
during Ihram will now become permissible.
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Significance of Umrah
If someone is capable, performing Umrah once in a lifetime is a Sunnah Mu’akkadah.
Sunnah Mu’akkadah refers to those actions that the Prophet Muhammad (peace be upon
him) consistently practiced himself and encouraged others to do. Whenever this act is
performed, it brings great rewards and blessings. However, the virtue of performing
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Umrah in the month of Ramadan is even greater. The Messenger of Allah (peace be
upon him) said, ‘Certainly, an Umrah in the month of Ramadan is equal to a Hajj.’
Performing Umrah entails following the commands of the Almighty Allah. Allah Ta’ala
declares in the Holy Quran, ‘Complete the pilgrimage and minor pilgrimage for Allah.’
(Surah Al-Baqarah, verse: 196)
Umrah wipes away sins. It distances one from poverty and brings vitality to their life.
The Prophet (peace be upon him) stated, ‘Perform Hajj and Umrah regularly. For indeed,
they eliminate poverty and wipe away sins just as the bellows removes impurities from
iron, gold, and silver.’ (Tirmidhi)
He further stated, ‘During the time between one Umrah and the next Umrah, any minor
sins committed are expiated through atonement or repentance.’ (Bukhari)
Umrah is a virtuous act of worship. Those who have the means should perform Umrah
at least once in their lifetime. The Prophet (peace be upon him) performed Umrah
four times during his lifetime. Therefore, we should thoroughly understand the rules of
performing Umrah and fulfil it when we have the capability.

Making Report
“Areas of application or practice of the teachings of Hajj, Qurbani in your
real life”
(On the basis of the discussion in the previous sessions, you should prepare a
report in 300 words identifying the areas of practice or exercise on the
mentioned subject.)

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Qurbani
The Arabic term for Qurbani is ‘Udhiyah’. Its literal meaning is to sacrifice, dedicate,
or offer something. In Islamic Shariah, Qurbani refers to the act of sacrificing animals
during the month of Dhul-Hijjah, starting from the 10th day and concluding before the
sunset of the 12th day, to please Allah and gain His nearness.
Allah Ta’ala has commanded the followers of the previous prophets to perform sacrifices
at different times. However, the prevalent practice of Qurbani began from the time of
the Prophet Ibrahim (As), the father of the Muslims.
This act is deeply rooted in the history of Ibrahim (As) and his remarkable willingness
to sacrifice his beloved son for the sake of Allah. This event was a very dear to Allah
the Almighty. To commemorate this event till the Day of Judgement and with the
message to be inspired to sacrifice for the sake of Allah Ta’ala, Qurbani comes every
year round. The satisfaction of Allah can be attained by sacrificing the most favourite
things through this. Qurbani is a symbolic worship to surrender and offer oneself to
Allah about all matters. Allah the Great says,

Meaning: ‘Say, “Surely my prayer, my sacrifice, my life, and my death are all for
Allah—Lord of all worlds.”’ (Surah Al An’am, verse: 162)

The Context of Qurbani

Allah the Almighty tested Prophet Ibrahim (As) numerous times in various ways. In
every test, he emerged victorious. Now, he faced a challenging trial head-on. In one
night, he saw a dream in which Allah Ta’ala commanded him to sacrifice his son Ismail.
He was a prophet of Allah, and the dreams of the prophets are divine revelations from
Allah Himself. Despite having only one beloved son in his old age, Allah’s love took
precedence over his affection. He made a decision, recognizing that to please Allah,
he must fulfil His command. With unwavering determination, he resolved to carry out
Allah’s order. The Quran describes the incident as such-
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Meaning: ‘Then when the boy reached the age to work with him, Ibrahim said, “O my
dear son! I have seen in a dream that I must sacrifice you. So tell me what you think.”
He replied, “O my dear father! Do as you are commanded. Allah willing, you will find
me steadfast.” (Surah As-Saffat, verse: 102)
Hazrat Ibrahim (As) was delighted to receive such a heartfelt response from his son.
Until the end, when they were both steadfastly committed, and Ibrahim (As) laid his
son down with the intention of sacrificing him. In Allah’s divine test, Ibrahim (As)
emerged triumphant this time, too. Then Allah Ta’ala called Ibrahim (As) and said,
‘O Ibrahim! You have already fulfilled the vision.” Indeed, this is how We reward the
good-doers.’ (Surah As-Saffat, verse: 104-105)
Allah Ta’ala was pleased upon observing the piety of Hazrat Ibrahim (As). Following
Allah’s order, Hazrat Gabriel (As) brought a ram from paradise and placed it beneath
the knife at the designated spot where Hazrat Ismail (As) lay. Instead of sacrificing
Hazrat Ismail (As), the ram was offered as a sacrifice. This extraordinary event of
Ibrahim’s (As) willingness to sacrifice is remembered by practicing the tradition of
Qurbani. Since then, the act of Qurbani has been upheld for the Muslim community as
a Sunnah of Hazrat Ibrahim (As).

Some Masail of Qurbani

1. If a person owns a nisab amount of wealth from the morning of the 10th day of Dhul-
Hijjah until the evening of the 12th day of Dhul-Hijjah, he is obligated to perform the
Qurbani. However, a person on a journey is not required to perform the Qurbani.
2. Any one of the 10th, 11th, and 12th days of Dhul-Hijjah is suitable for Qurbani.
Nevertheless, the best day for Qurbani is the first day or the 10th day of Dhul-Hijjah.
3. It is not permissible to perform the Qurbani before the Eid-ul-Adha prayer. It should be
performed after the prayer.
4. Healthy and well-cared-for sheep, goats, rams, cows, bulls, and camels must be used
for Qurbani. A cow, bull, or camel can be shared among seven people for Qurbani.
Only one person is required for sheep, goats, and rams.
5. Sheep, goats, and rams should be at least one year old. Cows and bulls should be at
least two years old. Camels should be at least five years old. However, if the ram is
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more than six months old and appears as big as a one-year-old ram, it can be used for
Qurbani. But if a goat is less than a year old, it cannot be used for Qurbani.
6. The meat from Qurbani is generally divided into three parts. One part is given to the
poor and needy, one part is given to relatives and loved ones, and one part is kept for
oneself. This division into three parts is recommended (Mustahabb).

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7. It is recommended to personally slaughter the Qurbani animal.
8. When slaughtering the Qurbani animal, face the animal towards the Qibla, place its
head towards the south, and recite ‘Bismillahi Allahu Akbar’ while slaughtering it.

Qurbani Significance
Qurbani is not merely about the slaughter of animals. Qurbani represents a pathway to
achieve Allah’s contentment and cleanse one’s heart and soul from impurities. It holds
the memory of the unparalleled sacrifice of Hazrat Ibrahim (As) and Hazrat Ismail
(peace be upon him). For Muslims, Allah’s satisfaction is of greater importance than
personal possessions. This principle is evident in the practice of Qurbani in Islam.
Muslims demonstrate their willingness to shed the blood of animals by making an
incision in the animal’s throat, symbolizing their readiness to give their own fresh
blood for Allah’s religion and pleasure.
The primary purpose of Qurbani is to test of the piety of the servants. Therefore, after
overcoming attachments to wealth and reputation, one should perform Qurbani solely
for the satisfaction of Allah. The amount of money one spends or the size and freshness
of the animal he sacrifices are irrelevant matters. Through this, Allah Ta’ala focuses on
the intention and piety of a man. Allah the Great says –

Meaning: ‘Neither their meat nor blood reaches Allah. Rather, it is your piety that
reaches Him.’ (Surah Al-Hajj, verse: 37)
Qurbani is a virtuous act of worship. It stands as a profound example of devotion
in Islam. Performing Qurbani is obligatory upon capable Muslims. It is a means of
drawing closer to Allah. The Messenger of Allah (peace be upon him), stated, ‘There
is no deed that is dearer to Allah during the days of Qurbani than the sacrificing of
animals. The person, on the Day of Judgment bringing the horns, hooves, and hairs of
the sacrificial animal, will stand before Allah. Before the blood of the sacrificial animal
falls on the ground, it reaches a special place of honor in the sight of Allah. Therefore,
through Qurbani, you purify yourselves.’ (Tirmidhi) He also said, ‘For every hair of the
sacrificial animal, there is a reward, and this reward is recorded in place of each hair.’
(Ahmad and Ibn Majah)
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The teachings of Qurbani are very significant to develop consciousness about humanity.
By incorporating the teachings of sacrifice into individual and societal life, we can shape
a beautiful, prosperous, and benevolent society. Through the lessons of sacrifice, we
will become ignited to be altruistic, compassionate, selfless, and disciplined. Instead of
prioritizing personal happiness and desires, we will work for the betterment of society.

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In this manner, we can contribute to the well-being of the people in society and the
betterment of the nation.
Aqiqa

‘Aqiqa’ is an Arabic word that means cutting, breaking, separating, etc. In the
terminology of Islamic Shariah, Aqiqa refers to the act of slaughtering a permissible
animal after the birth of a child. This act is performed as a means of expressing gratitude
to Allah Ta’ala and seeking His blessings for the newborn child.
Aqiqa is a significant Sunnah Ibadat. It was prevalent before the birth of the Prophet
Muhammad (peace be upon him). With the permission of Allah Ta’ala, he has kept the
tradition of Aqiqa, and has instructed to perform Aqiqa for every new-born child. It is
narrated in a Hadith, ‘The Prophet Muhammad (peace be upon him) has instructed to
give a name to the new-born, shave its head, and perform the Aqiqa on the seventh day
of its birth.’ (Tirmidhi)
The Jew used to perform Aqiqa only for their male children. The Prophet Muhammad
(peace be upon him) gave instructions for performing Aqiqa for both male and female
children. It is the best and a Sunnah to perform Aqiqa on the seventh day of a child’s
birth. A hadith narrates, ‘The Prophet (peace be upon him) performed Aqiqa for his
grandsons, Hasan and Husain, on their seventh day of birth. He gave them names and
also removed sorrow (hair) from their heads.’ (Baihaki) After performing Aqiqa for his
grandson Hasan, Rasulullah (peace be upon him) advised his daughter Fatimah (Ra),
‘O Fatimah, shave his head and give the weight of his hair in silver as charity.’ Fatimah
(Ra) then measured the hair and found that it weighed approximately a dirham or close
to a dirham. (Tirmidhi)
It is evident that to perform four things on the seventh day of a child’s birth are Sunnah.
1. Giving the child an Islamic name.
2. Shaving the child’s head.
3. Performing Aqiqa.
4. Donating an amount of gold or silver equal to the weight of the child’s hair to
charity.
If one cannot perform the Aqiqa on the seventh day, it is appropriate to perform it on the
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fourteenth or twenty-first day. If that is not possible as well, the ritual can be performed
at any later time. If due to poverty, a person is unable to perform the Aqiqa for his child,
when the child grows up and becomes capable, he can perform the Aqiqa for himself.
Our beloved Prophet (peace be upon him) also performed his own Aqiqa.

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Aqiqa is performed with the animals that are permissible for offering Qurbani. The
beloved Prophet (peace be upon him) advised, ‘When the newborn child is a boy, two
goats are sacrificed, and when it is a girl, one goat is sacrificed for Aqiqa’ (Tirmidhi).
For a cow, buffalo, or camel, considering one is equal to seven goats, two portions is
given for a male offspring and one portion for a female offspring. It is also possible to
perform Aqiqa alongside the Qurbani using the same animal.

The meat of an Aqiqa can be consumed by the person performing it, shared with
relatives, and distributed among the poor and needy. As the distribution of the meat
of Qurbani, it is a Sunnah to distribute the meat of Aqiqa as such: one-third is for the
person who offered the sacrifice, another third is for their family and close relatives,
and the final third is given to those who are poor and destitute.

To every parents, their children are dearly beloved. Having a child is considered one of
the greatest blessings in the world. The birth of each new-born brings immense joy to
the family. It is the responsibility of the parents to express gratitude to Allah Ta’ala by
performing an Aqiqa for the new-born. Allah Ta’ala loves the servants who are grateful
to Him and favours them with more blessings. The people who are not grateful to Him
are deprived from His favours. Through Aqiqa, a new-born child attains Allah’s mercy
and protection, safeguarding it from perils and adversities. The joy of the arrival of a
new child can be celebrated through the distribution of the meat of Aqiqa among the
neighbours and relatives. Everyone prays for the new-born. So we should perform
Aqiqa for each new-born child.

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 Chapter Three

Let’s Learn Quran and Hadith

Allah the Almighty created man for His worship. This worship must be
performed in the way prescribed by Islamic law. And the first source of this
Islamic law is this Al-Quran. Another name of this book is Furqan. Since
this divine book distinguishes between right and wrong, it is called Furqan.
Every word of Quran is given by Allah. One must have full trust and faith
in Allah while reading and understanding the Quran. Following the path
indicated by the Qur'an is the only way to obtain Allah's mercy. Quran is the
reservoir of worldly and supernatural knowledge of man. Therefore reading
and understanding the Quran is the absolute duty of the servant. The life of
Rasulullah (SAW) is the Sunnah which is the second source of Islamic law.
The instructions of the Qur'an are followed correctly if one follows what
Rasulullah said, what he did, and how he led his life. It is impossible to
follow Quran without Sunnah or Hadith. Let us try to know in detail about Al
Quran and Al Hadith as sources of Sharia.

Information Inquiry about the Holy Quran and Hadith

(Dear students, you collect various information about the Holy Quran and
Hadith through religious books, online sources or through discussion with
family members, religiously knowledgeable people, classmates. Write
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down your collected information in the notebook)

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Introduction to the Holy Quran

Al-Quran, the wonderful book of the universe, is the last heavenly book revealed by
Allah Ta'ala. The word Quran is derived from (qiratun)which means studying or
reciting. According to Arabic grammar, it is used in the sense of reading, that is- what
is read, the read book. But according to some, the word Qur’an is derived from
(Qarnun) which means combined.
Literally, the Qur'an is the word of Allah the Almighty, which was revealed to Muhammad
(peace be upon him) continuously for 23 years. The Holy Quran was revealed in Arabic
language. The first five verses of Surah Al-Alaq were revealed from Allah's side. There
are a total of 114 Surahs in the Quran. Apart from this, there are 7 manzils and 30 parts
in the Quran. There are 540 rukus and 14 sijdah. Except for Surah Tawba, every Surah
has a mention of the phrase 'Bismillahir Rahmanir Rahim' at the beginning. The total
number of verses is about 6,236 in contrast to 6,666.
The appeal and usefulness of this universal book has been effective in all ages and
places. One of the characteristics of the Quran is that this book was revealed in two
stages. First, the complete Qur'an was revealed from Laohe Mahfuz in the first heaven
'Baitul Izzat' and in the second stage it was gradually revealed during the 23 years of
Prophethood of Rasulullah (peace be upon him) on the occasion of various events and
reasons and in response to various questions. The Surahs of the Qur'an are arranged in
order from the largest to the smallest as determined by Allah Ta'ala. But in this case
continuity of revelation was not followed.
In the early stages when the ohi(verses of the holy Quran) was revealed, Rasulullah (peace
be upon him) used to recite it repeatedly so that he could memorize it. He also instructed
the companions to memorize. Since the Qur'an was not revealed all at once, rather it
was revealed little by little at different times according to need, so it was not possible to
write it down and save it together in a book during the era of Rasulullah (peace be upon
him). That is why importance was given on memorizing the Quran. Among the heavenly
books, Allah Ta'ala has given Al-Qur'an the privilege of preserving it in the memory of an
innumerable number of hafez of Quran than (preserving it on) pen and paper.
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Ohi
The word Ohi is Arabic. It means to tell something secretly. Apart from this, the word is
also used to mean indicating, writing and hiding. In the terminology of Islamic Shari'ah,
the words revealed to the Prophets by Allah Ta'ala are called ohi.

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Types of Ohi
There are two types of ohi. Namely:
1. Ohi Matlu (Al Quran)
2. Ohi Ghairi Matlu (Al Hadith)
1. Ohi Matlu: Matlu means recited, that is recited. If the sense, language, meaning, and
format of the ohi are all from Allah the Almighty and the Holy Prophet (peace be upon
him)expresses it in the words of Allah, it is called Ohi Matlu. It is called 'Ohi Joli' or
Direct Ohi. Al-Qur'an is called Ohi Matlu since it is recited in Salah.
2. Ohi Ghairi Matlu: Ghairi Matlu means unread. The ohi the sense of which comes
from Almighty Allah but the Prophet (peace be upon him) has described it in his own
language is called the Ohi Ghairi Matlu. It is also called ‘Ohi Khafi’ or Hidden Ohi.
The hadith of Rasulullah (SAW) is an example of this type of ohi. As it is not recited in
Salah, it is called unrecited Ohi.
In various places in the Quran, the first type of ohi is called 'Kitab' or book and the second
type of ohi is called 'Hikmah' or wisdom. Allah the Almighty says 'Allah has indeed
favoured the believers in that He has sent to them the Messenger of Allah from among
themselves, who recites His versesto them, purifies them and teaches them the Book and
Wisdom, although they were previously in clear confusion. '(Surah Al-Imran, verse: 164)
The second type of ohi is separately compiled and preserved under the name of 'Hadith'
or 'Sunnah'.

Methods of Ohi Revelation

The source of Al-Qur'an is Ohi. Ohi was revealed to the Holy Prophet (peace be upon
him) in various ways. It is popularly believed that ohi was revealed to the Holy Prophet
(peace be upon him) in seven ways, which are discussed below.
1. Like the sound of a bell: This is the first method of the revelation of ohi. It was
revealed to the Prophet most of the time in this manner. Before the revelation
of ohi, there was a bell-like sound without interruption. The Prophet (peace be
upon him) used to listen to it with his own ears. At that time, Rasulullah (peace
be upon him) used to sweat even during severe winter. If he was mounted, even
a strong camel would not be able to bear this weight and would sit down. This
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method of revelation was most difficult for Rasulullah (peace be upon him).
2. Arrival of angels in human form: Hazrat Jibraeel (AS) sometimes came in the
form of a human being. Most of the times, Jibraeel (AS) used to come in the form
of the distinguished companion Hazrat Dahiyatul Kalbi (RA). In this way it was
relatively easy for the Prophet (peace be upon him). It is narrated in the hadith-

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Meaning: And sometimes angels took human form for me. (Bukhari)
3. Arrival of Jibraeel (AS) in his own form: Sometimes Hazrat Jibraeel (AS)
used to come directly to Rasulullah (SAW) in his own form without assuming
any other form. Such an incident happened three times in the life of Rasulullah
(SAW). For the first time, he came to the cave Hera with the first ohi of the
Quran. The second time was at the night of Mi'raj; the third time he came in his
own form as the Prophet (peace be upon him) wished to see Jibraeel (PBUH) in
his original form.
4. Arrival of ohi in True Dream: Revelation of ohi to the Prophet began with
true dreams. What he dreamt in his dreams before the revelation of the Qur'an
was ohi. Hazrat Ayesha Siddiqa (RA) said, "The beginning of ohi to Rasulullah
(SAW) began with a true dream in his sleep. Whenever he had a dream, it was
reflected in reality like morning light.'
5. Direct conversation with Allah Ta'ala: There was another method of ohi and
that was direct conversation with Allah without any medium. This method is
called Kalame Ilahi. At the night of Mi'raj, the Holy Prophet (peace be upon
him) spoke directly to Almighty Allah. It is at this time that five times Salah has
been made obligatory for the Ummah of Muhammad.
6. Pouring ohi directly into the heart: Hazrat Jibraeel (AS) used to blow the words
of Allah directly into the heart of Rasulullah (SAW) without coming forward.
In a hadith, the Holy Prophet (peace be upon him) himself said, 'Hazrat Jibraeel
(AS) blew ohi in my mind.'
7. Transmission of ohi through Hazrat Israfil (AS): Sometimes Allah Ta'ala used
to send ohi to the Holy Prophet (SAW) through Hazrat Israfil (AS).
Importance of Ohi
It is obligatory to have faith in ohi. Disbelief or doubt in it is kufr. Ohi brings the
message of peace and welfare to mankind in this life and the hereafter. It facilitates
the path of good for the receiver of this message. And for those who disbelieve or
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neglectohi, there is a severe punishment. Innumerable prophets and messengers have

come from Adam (AS) to Muhammad (SAW). It is necessary to have faith in ohi as
well as to have faith in the Prophets. In the eyes of Islam, it is part of Iman to accept
ohi of earlier prophets like the last and greatest Prophet Muhammad (peace be upon
him) as truth.

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Miracle of Al Quran

Allah Ta'ala has sent numerous Prophets and Rasuls with miracles throughout the ages
to guide mankind to the right path and to reveal His special powers. Mu'jiza is an Arabic
wordwhich means - miraculous or special power, to disable others. The great book
Al-Qur'an is the greatest miracle of Prophet Muhammad (peace be upon him). Every
Prophet's tribe has its miracles in proportion. Sorcery was widely practiced among the
Pharaoh community. So Allah sent Musa (AS) with a stick, which swallowed all the
snake-like sticks of magicians. The magicians were surprised by this. They believed
that what Moses (AS) brought was true; not magic.
During the era of Prophet Jesus (AS), when the science of medicine made great
progress, Allah sent him with such miracles that the doctors of that time were amazed.
He used to revive the dead by Allah's will and cure complicated and difficult diseases.
For example, he used to heal the born-blind and the leper, and if he made a bird out of
clay and blew on it in the name of Allah, it would become a bird. In this, the conscience
of the doctors accepted that these are from Allah Ta'ala.

Allah Ta'ala sent the last and greatest Prophet Muhammad (peace be upon him) to the
Arab nation. The Arabs were proficient in pure Arabic. Through the practice of Arabic
language, theyreached the top of the language,delivered speeches with eloquence and
high literary standards. They used to compete in various aspects of language practice
as in the present era and gave special honours and rewards to the winners. At this time,
Allah Ta'ala revealed to Muhammad (peace be upon him) the best Arabic literature, the
last heavenly book, Al-Qur'an. Seeing this art of the language of the Qur'an, the infidels
and polytheists understood its significance, but started spreading false propaganda
to the common people that Muhammad (peace be upon him) is a sorcerer; so if you
approach him, he will seduce people through the Qur'an. Even though they spread
falsehood to the people, they used to understand the language of the Qur'an, the style
of narration, and the structure of sentences, and they used to stay around the house of
Rasulullah (SAW) secretly to listen to it in the darkness of the night. Again during the
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day, they used to preach that we can also compose verses like Quran. In view of their
sayings, Allah Ta'ala challenged them and said-

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Meaning: And if you are in doubt about the Book that We have revealed to My servant,
then produce a Surah like it and call all your supporters besides Allah if you are truthful.
But if you do not do so, and surely you will never be able to do so, then fear the fire
whose fuel will be men and stones prepared for the disbelievers. (Surah Al Baqarah,
Verses 23-24).
Allah Ta'ala has challenged humans and jinn to produce a book similar to the Qur'an
or a surah similar to a surah of the Qur'an. Challenges of the Quran remain to this day.
In the future, unbelievers in Islam will never be able to produce a book similar to the
Qur'an or a surah similar to the Qur'an. Allah Ta'ala says,

Meaning: Say, O Prophet, if all humans and jinn gather to compose the likes of this
Qur'an and they help each other; yet they will never be able to produce a composition
similar to it. (Surah Bani Isra'il, verse 88)
Since humans could not compose words similar to the Qur'an, it is understood that the
Qur'an is an eternal miracle. The miracles of the Holy Qur'an can be proved in various
ways- the wording of the Qur'an, texts, giving instructions to the content through
rhetorical words, commands and prohibitions, giving news of the most beautiful names
and noble qualities of Allah, the news of His angels, news related to the unseen things
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of the future and the past,news about Resurrection Day, evidences of faith and yakin.
In the Holy Qur'an, Allah Ta'ala has she d light on all aspects of science including
individual, family, society, state, international, economic, culture. But regrettably, the
Muslim nation today is leading oppressed lives being humiliated, degraded and deprived

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of its rights due to the abandonment of this eternal miracle Al-Qur'an. Although the first
command of Al-Qur'an is 'Recite in the name of your Lord', but the strange thing is
that its followers want to benefit from it without reading it. Allah Ta'ala has asked to
recite the Qur'an, to understand it and to be benefited from it. Everyone should recite
the Quran for the guidance of mankind, to open the doors of knowledge and science.

Panel Discussion
‘Al-Qur'an is the best book in the world’
‘How can I/we practice the guidance of the Qur’an-Hadith’
(In the light of the mentioned titles, you should discuss and present in a panel or
group according to the teacher's instructions.)

Al Quran as a Source of Knowledge

Al-Quran is a treasure of knowledge. Those who obey the Quran and those who do
not obey, all have taken light from the various directions of the Quran. Al-Quran is
the main source of modern knowledge and science. No other scripture has this feature.
It includes embryology, anatomy, biology, zoology, botany, oceanography, geological
science, physical science, astronomy, social science, linguistics, and military science.
There are also various branches of life and interdisciplinary sciences. According to
this, every verse of the Quran carries science. Almighty Allah says, ‘By the Quran, rich
in wisdom!’ (Surah Yasin, verse: 2).Since the Qur'an is the source of all science, the
importance of the holy Quran is here emphasized through swearing by the scientific
Qur'an. By practicing science from the Quran, Muslims were the pioneers of science in
the world for several centuries. Then the political decline of Baghdad and Spain led to
the decline of science, and following the science left by them, materialistic Europe today
has ascended to the pinnacle of progress. Dear students, let's discuss some examples of
Al-Qur'an as a source of knowledge.

Embryology
At the root of embryology, the ohi of Allah is, 'Recite, in the name of your Lord, Who
created. He created human beings from clotted blood. (Surah Alaq, verses: 1-2) The
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word 'Alaq' means clotted blood. Another meaning is a sticky substance that sticks
firmly. For example, leeches bite and stick. Thus much unknown knowledge about
embryology is available in the Qur'an.

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The Secret of Human Creation
Referring to the theory given by Allah Ta'ala in the creation of man, it is declared in
verses 5-7 of Surah Tariq of the Qur'an- 'So man should think from what material he
was created. He was created from the water that had just flowed outwhich comes out
from the middle of the spine and chest ribs.

The Secret of Creation of all Creatures

In this regard, scientists say that the animal world originated from water. But the Qur'an
has already said-

Meaning: We created all living things from water. Yet they will not believe? (Surah
Ambiya, verse: 30).

Sources and Assumptionsof Anthropology

The sources and assumptions of the human sciences are always proven wrong. As
scientists say, ‘Science gives us but a partial knowledge of reality.’ They start working
only on assumptions. They say, 'We only see some outward appearance, not the real
thing', just as people see smoke and look for fire. But the Qur'an as the ohi of Allah is
the source of sciencewhere there is no room for error. As Almighty Allah says-

Meaning: It cannot be proven false from any angle, front or back. It is a revelation
from the One Who is All-Wise, Praiseworthy. (Surah Hamim Sajdah, Verses: 42).

The Secret of Creation of the World

About the creation of the universe, science says, "Billions of years ago, the universe
existed as an integral material. Then there was an explosion at its centre, which is called
the Big-Bang. As a result of that big bang, our solar system, galaxies, constellations etc.
were created and spread everywhere without interruption'. But the Quran provided this
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information long ago. Allah says:

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Meaning: Do not the disbelievers realize that the heavens and earth were once one
mass, then We split them apart? (Surah Ambiya, verse: 30).
The Secret of Creation in Pairs
Scientists say that every living thing has two pairs of opposite forces. One of which
is positive or proton and the other is negative or electron. Even inanimate matter like
electricity has this pairing. However, the Qur'an gave this information long before,
"Glory be to the One Who created all ˹things in˺ pairs—˹be it˺ what the earth produces,
their genders, or what they do not know!" (Surah Yasin, verse: 36).
Life in the Plants
Plants have life; the scientist Jagodish Chandra Bose (1858-1937 AD) discovered this
just that day. But the Qur'an said this long ago. Allah Ta'ala says, ‘The stars and the
trees bow down in submission.’ (Surah Ar-Rahman, verse 6). Stones and trees bowed
down in honour of Rasulullah (SAW). All these bear the evidence of the life of the
plant.

Existence of Life in the Heavens and the Earths

The Qur’an has revealed such amazing information which the scientists have not
been able to prove even today. And that is, the heavens and the earth have life and
intelligence. Even they always praise Allah. As Allah says, ‘Then He turned towards
the heaven when it was still like smoke, saying to it and to the earth, ‘Submit, willingly
or unwillingly.’ They both responded, ‘We submit willingly.’ (Surah Ha-Meem Sajdah,
verse: 11).
The Qur’an has no conflict with the theory of modern science; the more scientific
discoveries are made, the sooner the Qur’an will be realized as the source of science. The
new generation can be given inspiration, courage and proper knowledge of technology to
raise children like world famous Islamic personalities of this era like Jabir Ibn Hayyan,
Ibn Sina, Musa Al Khawarizmi, Al-Razi. May Allah Ta’ala grant us the good fortune of
contributing to knowledge for the welfare of the Muslim Ummah! Amen

Single Activity
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Create VP cards or posters citing arguments or sayings (verses) in favour of

Al-Quran as a source of knowledge.

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Tazweed

Recitation of Quran Majeed is the best worship. Whoever recites one letter of the Qur'an
will receive ten good deeds. Readers and teachers of the Quran are the best human
beings. The parents of the reciter of the Qur'an are also honoured and dignified. The
Holy Prophet (peace be upon him) said, "Whoever reads the Qur'an and acts according
to it, his parents will be crowned on the Day of Resurrection." The brightness of this
crown will be more than the light of the sun. The Qur'an will recommend for its reciter
in the court of Almighty Allah on the difficult Day of Judgment. Allah Ta'ala will accept
this recommendation.

In order to achieve this virtue of reciting the Qur'an, one must recite the Qur'an correctly.
And for this it is important to acquire the knowledge of Tazweed.
Tazweed means to make beautiful or good. Tazweed is the name of pure recitation
of each letter of the Quran by pronouncing it from its own Makhraj according to its
characteristics.
Places of pronunciation of Arabic letters are called Makhraj. That is, the place from
which the letter is pronounced is called the Makhraj of the letter. Arabic has 29 letters
with a total of 17 Makhraj.
Arabic letters have different styles of pronunciations. For example, breath continues
while pronouncing a letter and breathstops while pronouncing another letter. Some
letters are pronounced softly and some letters are hard to pronounce. Such different
qualities of the letters are called Sifat.
Therefore, it can be said that recitation of each letter of the Qur'an correctly according
to its Makhraj and quality is called Tazweed.
It is obligatory to recite the Quran with Tazweed. Not reciting the Qur'an according
to Tazweedoften changes the meaning, making the reciter guilty. His prayer is not
correctly offered. Almighty Allah has ordered the recitation of the Qur'an purely and
slowly. He said:
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Meaning: 'You recite the Qur'an slowly and clearly.' (Surah Al-Muzzammil, Verse: 4)
Reciting the Quran with Tazweed is a very important act of worship. So we will recite
the Quran with Tazweed. I will know the rules of Tazweed well.
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In the previous classes you have learned several rules of Tazweed. In continuation to
that, in this class, the rules of Gunnah, Qalqalah, the rules of reading the letter‘Lam’ of
the word Allah and the rules of reading the letter ‘Ra’ will be discussed.

Pair Works/Activities
"Revision of Previous Class (6th-8th) Tazweed"
(Dear students, discuss and present in pairs what you have learned
about Tazweed in the previous class as per the teacher's instructions.)

Gunnah

Gunnah is a special rule of reciting Qur'an Majid correctly. Gunnah means to utter
through the nose. Gunnah is to pronounce the sounds of the Arabic letters with the nasal
flute. The amount of Gunnah is one Alif. The time taken to close a straight or erect
finger at medium speed is considered one Alif time.
There are four types of Gunnah. Namely:- 1. Qalab Gunnah 2. Idgam-e-ba Gunnah 3.
Ikhfa Gunnah and 4. Wajib Gunnah.
1. Qalab Gunnah
If the letter ( ) ba is placedafter Nun Sakin and Tanvin, the said Nun Sakin and Tanvin
should be replaced by Mim and read with Gunnah. This is called Qalab Gunnah. For
example:

Example of Nun Sakin Example of Tanbin

Here after Nun Sakin comes Here after Tanbin comes

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2. Ikhfa Gunnah
Ikhfa means to conceal, to obscure. If any one of the fifteen letters specified for Ikhfa
is placed after Nun Sakin and Tanvin,the said Nun Sakin and Tanvin is recited with
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Gunnah by concealing it in the nose. This is called Ikhfa Gunnah.
For example,

Example of Nun Sakin Example of Tanbin

Here after Nun Sakin comes Here after Tanbin comes

Also 'Ba' after Meem Sakin The font is actually read by the said Meem Sakin with
Gunnah. It is called Ikhfa Gunnah by Meem Sakin. For example-

3. Idgam-e-ba Gunnah
The meaning of the word Idgam is to combine or connect. (Ya, Waw, Meem,
Nun) If any of these four letters comes after Nun Sakin and Tanvin at the beginning of
a different word, the said letter with Nun Sakin or Tanvin should be read with Gunnah
in combination with the first letter of the next word. This is called Idgam-e-ba Gunnah.
For example-
Example of Nun Sakin Example of Tanbin

Here after Nun Sakin comes Here after Tanbin comes

4. Wajib Gunnah
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If there is Tashdid ‫ ن – م‬on the two letters ( ) (Meem and Nun), then these two
must be recited together with Gunnah. This is called Wajib Gunnah. For instance:

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Activity: The students will practice whether they can perform their Gunnah correctly
or not in front of the teacher in the class room.
Pronunciation rules of the Letter ‘Lam’ of the Word Allah

There are two ways of pronouncing the letter ‘Lam’ of the word (Allah).
1. If the letter ‘Lam’ of the word (Allah) is preceded by a jabar or a pesh, the said
Lam should be recited with a full mouth/heavy manner.
For example-

2. If the letter ‘Lam’ of the word is preceded by a jer, then the said Lam should be
recited in empty-mouthed/in a light manner. For example-

Except for the word Allah, all the words that contain Lam should be read in empty-
mouthed/in a light manner. For example-

Students will find more examples of reciting Lam of the word Allahother than the ones
available in the book.

Rules of Reciting the letter Ra

There are two rules for reciting the letter Ra . Namely:
1. por/heavy manner/full-mouthed
2. barik/light manner/empty-mouthed.
In the following situations, the letter Ra should be read as por/heavy manner.
1. If there is jabar or pesh on the letter Ra , it should be read heavily /with a
full mouth. For example:

2. If the letter Ra is with sakin and there is a jabar or pesh on the letter before
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it, it should be read in heavy manner. For example:

3. If the letter Ra is with sakin andthere is a temporary jer under the letter
before it, it should be read heavily. And the letter which was previously with
sakin but has been given temporary jer to match with other words is called
temporary jer. For example-

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4. If the letter Ra is with sakin andthere is a jer under the letter before it and
there is a letter ofIsti’laafter it, then the said Ra is pronounced with a full
mouth. For example-

Isti’la has seven letters. Namely:

These are called-

5 If waqf is made on the letter Ra and there is a letter with sakin before it
other than Ya , and the preceding letter of the one with sakin is with Jabar or
Pesh, then Ra should be read heavily/Por. For example:
In the following situations, the letter Ra should be read in light manner.
(1) If there is jer under the letter Ra , it should be read in light manner. For
example:
(2) If the letter Ra is with sakin and there is a permanent jer under the letter
before it, it should be read with empty mouth. For example:
(3) If Ya is with sakin before Ra when making waqf onit, the said Ra
should be recited in a light manner. For example:
4. At the time of making waqf on Ra letter, if any letter other than Ya is
with sakin and that sakin letter is preceded by a letter with jer, then the said
Ra should be recited lightly. For example:-
Activity: Students will practice the rules of reading letter ‘Ra’ in groups with examples.
Description Qalqalah
Qalqalah means echo. The letters of Qalqalah are 5. Namely: . To
remember, these are collectively called - When there is sakin or waqf in these
five letters, they should be pronounced with Qalqalah.
That is, the echo-like sound that stops and returns again is usually called Qalqalah. Just
as when a solid object is thrown on a solid ground and it returns with a sound, similarly,
the letter of Qalqalah is called Qalqalah when the sound is stopped and re-pronounced
like an echo from a certain Makhraj.
If the letter of Qalqalah in the middle of the word is with sakin, there is a slight wobble, then
it should be read like a jabar. Example:
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If the letters of Qalqlah are in waqf state, then full Qalqla has to be done and they are
recitedsomewhat like jabar so that the full extent of jabar is not revealed. For example:

Activity: Students will find more examples of Qalqalah other than those given in the book.
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Homework
You will practice/rehearse the Surahs prescribed in the text book correctly at
home according to Tazweed. (In this case, you can inform your family members
about the tazweed rules.

Some Surahs of Al Quran with Meaning and Background

Surah Al-Fil

Surah Fil is the 105th Surah of the Holy Quran. It was revealed in Makkah. The surah
has five verses. Fil means elephant. In this Surah, the events of the elephant army are
briefly described. They marched to Makkah with an army of elephants to destroy the
Kaaba. Allah Ta’ala destroys their army by small birds and turns them into dust. The
surah describes the tragic fate of the army of elephants, hence it is named Surah Fil.
Shane Nuzul
Junwas was the king of Yemen. He was Jewish. He used to torture Christians
unspeakably. They were forced to convert to Judaism. He even burned copies of the
Bible. Then the king of Rome requested the king of Abyssinia, Najjashi, to take action
against Junuwas. Najjashi then sent Abraha with a large army against Junuwas. Abraha
destroyed Junuwas and seized power in Yemen.
Abraha, the Ruler of Yemen, saw the people of Arabs, Yemen and other countries
coming to the Kaaba in Makkah to make tawaf around the Kaaba, honouring and
worshiping it. So he started a conspiracy to reduce people’s devotion to the Kaaba, to
prevent the people of the world from approaching the Kaaba. He then built a beautiful
and bejewelled church in San’a, the capital of Yemen. He ordered people to attend this
church and urged them not to go to Kaaba Sharif in Mecca. But his hundred attempts
and initiatives failed. No one agreed to go to his church. He then became furious.
In the meantime, an Arab man secretly entered the church and defecated there. Then
somebody set it on fire. After that Abraha, in anger and rage, launched an expedition
with a huge army of elephants in 570 AD to destroy the Kaaba. In this army there
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were huge soldiers and thirteen huge powerful elephants. Any tribe of Arabs who tried
to stop him on his way, he destroyed them and advanced. The Quraysh leader Abdul
Muttalib, the grandfather of the Holy Prophet (peace be upon him), was in charge of
the maintenance of the Kaaba at that time. Abraha’s soldiers took away the camels
of the people of Makkah. Among these were two hundred camels of Abdul Muttalib.

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Abdul Muttalib met Abraha and said, “Your army has seized our camels, arrange to
return them.” Abraha was surprised by this. He said,“I am coming to destroy your
Kaaba but you are talking about your camels without saying anything about it.” Then
Abdul Muttalib said, ‘I am the owner of the camel, so I am talking about the camel and
the owner of the Kaaba is Allah the Almighty; He will surely protect it.’ Hearing this,
Abraha remained silent for a while and ordered to return the camels. Abdul Muttalib
asked the Quraysh to take refuge in the mountains. All took shelter in the nearby hills.
The next morning Abraha came forward with his army to destroy the Kaaba. But due
to the power of Almighty Allah, the elephants could not move forward. At this time,
Allah the Almighty sent flocks of very small birds of green and yellow colour from
the direction of the sea. They brought two small pebbles on their feet and one on their
lips and threw them at Abrahar’s army. As a result, Abraha’s army was destroyed in no
time. And Abraha escaped wounded. All over his body were bruised like the marks of
pox. His body began to rot, and blood and pus were oozing. He died after suffering a
lot. This is how Almighty Allah protects His house from Abraha’s plan of destruction.
Allah revealed this special event to the world by revealing Surah Fil.

Word Meaning:
Word Meaning Word Meaning

Haven’t you seen? He sends

How?
Birds
Companions, Associates,
Ababil, a kind of small
Lord, Master
bird which flies in flocks
Elephant
Stones

Didn’t He do?
Pebbles, small stones

Conspiracy, secret plot,

Grass, straw
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stratagem
Failure, fail
Eaten, that has been eaten.

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Translation
In the name of Allah, the Most Gracious,
the Most Merciful
1. Have you not seen how your
Lord dealt with the owners of the
elephant?
2. Did He not make their plot go
astray?
3. And sent against them birds, in
flocks,
4. Striking them with stones of Sijjil
(baked clay)

5. And He made them like (an empty

filed of) stalks (of which the corn
has been eaten up by cattle).

Explanation
In this surah, the historical event of the unsuccessful attempt to destroy the Kaaba by
King Abraha of Yemen has been described. This is a wonderful sign of Allah’s power
and wisdom. The incident happened fifty days before the birth of the Holy Prophet
(peace be upon him). Abraha was the owner of a lot of wealth and army. He had a huge
army of elephants. But compared to the power and power of Almighty Allah, these
wealth and military-vassals are very insignificant and unimportant. Allah Ta’ala is the
Mighty and Almighty. He can do whatever He wants. He can humiliate and chasten
whomever he wants.
Abraha showed arrogance of power. He was at enmity with Allah out of pride and
arrogance. Almighty Allah destroyed him with a kind of small bird.
This incident shows that those who disobey Allah and are at enmity with Islam will
be destroyed by Allah in this world. Allah set a great example of this by destroying
Abraha, the king of Yemen, along with his soldiers and elephants in a moment. No
power in the world can save any individual, society, nation,who will make an attempt to
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harm Islam, from Allah’s punishment. Not only in this world, but also in the Hereafter,
they will not be spared from the terrible punishment of Almighty Allah.

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Teachings:
The lessons we get from this Surah are-
1. The Kaaba is the House of Allah the Almighty, and He will preserve it.
No power in the world will dare to destroy it.
2. Almighty Allah’s power and supremacy are infinite. No power on earth
can withstand Him.
3. He will punish those who disobey Allah the Almighty.
4. Disobedient and unfaithful people will be punished not only in the
Hereafter but also in this world.
5. All the strategies and conspiracies of the kafir and polytheists against
Islam are foiled by Almighty Allah because He is the best strategist.

Surah Al-Qadr

Surah Al-Qadr is a significant Surah of the Holy Quran. It was revealed in the holy
Makkah. This is the 97th Surah of the Quran. It has five verses. It describes the importance
and virtues of Lailatul Qadr. The worship of this night is better than the worship of a
thousand months. It is named after the word Lailatul Qadr mentioned in the first verse
of this Surah.
Shane Nuzul
The purpose of revelation of this surah is to explain the excellence, greatness and
importance of the Quran. It is narrated from Ibn Abi Hatim that Rasulullah (SAW)
once discussed about a Mujahid from Bani Israel. He was engaged in Jihad in the way
of Allah uninterruptedly for a thousand months and never laid down his arms. When
the Companions were surprised to hear this, Surah Qadr was revealed then. It has been
declared that only one night of worship for the Ummah of Muhammadan is better than
a thousand months of worship for that Mujahid.
Ibn Jarir (RA) mentions another incident regarding Shane Nuzul of this Surah: A man
from Bani Israel used to spend the whole night in worship. And he used to go out for
Jihad in the way of Allah in the morning and used to engage in Jihad all day long. He thus
spent a thousand months in the worship of Allah. Then the Companions were surprised
and thought that our life is very short while the previous Ummah used to live for a
long time. They used to get more opportunities to worship. As a result, we will never
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be equal to them in the reward of worship. In view of such regrets of the Companions,
Almighty Allah announced the superiority of this Ummah by revealing Surah Qadr. The
Companions were astonished to hear about the worship of the Ummah of Bani Israel.
Almighty Allah has given them something better than this through this surah.

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Word Meaning:
Word Meaning Word Meaning

Certainly me
Month

I have revealed it.

is revealed, descends

Night
Angels

Dignity, great Soul, but Hazrat Jibraeel (AS) is

meant here

And do you know?

Permission, approval

What?
Till, until
Night of greatness/
dignity Peace

Best, greatest
Advent, emergence

Thousand
Dawn, time of Fazr

Translation
In the name of Allah, the Most Gracious,
the Most Merciful

1. Verily, we have sent it (this Quran) down

in the night of Al-Qadr (Decree).
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2. And what will make you know what the

night of Al-Qadr (Decree) is?
3. The night of Al-Qadr (Decree) is better
than a thousand months

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4. Therein descend the angels and the Ruh

(Jibraeel) by Allah’s permission will all
Decrees.
5. (All that night), there is Peace (and
Goodness from Allah to His slaves)
until the appearance of dawn.

Explanation
In this surah, the revelation of the Qur’an and the greatness of that night are described.
The Quran was revealed in Lailatul Qadr. The meaning of the revelation of the Qur’an
on Lailatul Qadr is that all the Qur’an was revealed together on this night. The complete
Qur’an was first revealed from Laohe Mahfuz to a place in the first heaven called Bait
al-Izzah. Lailatul Qadr is a very glorious night. The status of this night is more than a
thousand months. This one night of worship is better than eighty-three years and four
months of worship. On this night, Hazrat Jibraeel (AS) along with other angels descend
on earth with the message of mercy, blessings and peace by the permission of Almighty
Allah. In this night, there is complete peace till the moment before dawn.

Teachings
What we learn from this Surah:
1. Quran Majid is the kalam or words of Almighty Allah. He revealed it in
Laylatul Qadr.
2. Lailatul Qadr is a very significant night.
However, the Hadiths indicate that Lailatul Qadr is any odd night in the last
ten days of Ramadan. Again, many of the expert scholars have expressed
the opinion that the 27th night of Ramadan is Lailatul Qadr.
3. The worship of this night is better than the worship of a thousand months.
4. On this night, under the leadership of Jibraeel (AS), the angels come to the
world with the news of peace and welfare.
5. Peace and mercy are showered on this night till dawn.
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6. It is because of the revelation of the Qur’an Majeed on Laylatul Qadr that

it has become so prestigious.
We will celebrate Lailatul Qadr properly with more nafal ibadat. We will not spend
even a little time of this night without praying. Only then we will be able to achieve the
reward of worship more than a thousand months.
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Panel or group discussion

According to the teachings of Surah Qadr, discuss with the panel or classmates
and present according to the teacher’s instructions what we should do on the
night of Lailatul Qadr.

Surah Ad-Duha

Surah Ad-Duha is the 93rd surah of the Holy Quran. It was revealed in Makkah. Its verse
number is eleven. The Surah was revealed after Surah Fajr and before Surah Inshirah.
The Surah was revealed during the early stage of Makki life of Rasulullah (SAW).
Shane Nuzul
Hazrat Zayd Ibn Arkam (R.A.) said about the shane nuzul of this surah.During the
initial period of revelation, ohi was not sent to Rasulullah (SAW) for some days. The
Holy Prophet (peace be upon him) became very worried and upset. The infidels and
polytheists of Makkah then began to say, Muhammad’s (peace be upon him) Lord had
forsaken him, was displeased with him. Then Allah Ta’ala revealed Surah Ad-Duha.
In Sahih Bukhari and Sahih Muslim, another Shane Nuzul of Surah Ad-Duha has been
described. Once Jibraeel (AS) did not bring the revelation to Rasulullah (SAW) for a
few days. Then Abu Lahab’s wife Umm Jamil (Urwa Binte Harb) came and said to
Rasulullah (SAW), “O Muhammad! I think the devil that used to be with you has left
you. For two or three nights I did not see him come to you.’ Then Allah revealed this
Surah.

Word Meaning
Word Meaning Word Meaning

Oath He will grant you.

Forenoon, the first part of the day You will be satisfied.

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Night Didn’t he get you?

When Orphan, urchin, homeless

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Word Meaning Word Meaning

Darken, being dark Then he gave shelter.

He did not forsake; did not

He has got.
abandon

Lord Unaware of the path

And he was not dissatisfied, was

He showed the path.
not displeased
Of course Needy, destitute

He made rich, he removed

Afterlife, hereafter, next time
want.

Best, good Don’t be harsh.

For you Beggar, needy

From Don’t repulse.

This life, the life of the world, the
previous time Contribution, wealth, favour

You describe, preach, publish,

Very soon
convey

Translation
In the name of Allah, the Most Gracious, the
Most Merciful

1. By the morning sunlight,

2. and the night when it falls still!

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3. Your Lord ˹O Prophet˺ has not abandoned

you, nor has He become hateful ˹of you˺.

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4. And the next life is certainly far better for

you than this one.

5. And ˹surely˺ your Lord will give so much to

you that you will be pleased.

6. Did He not find you as an orphan then

sheltered you?

7. Did He not find you unguided then guided

you?

8. And did He not find you needy then satisfied

your needs?

9. So do not oppress the orphan,

10. nor repulse the beggar.

11. And proclaim the blessings of your Lord.

Explanation
The Prophets are the chosen people of Allah. They are the most beloved ones of Allah.
Allah Ta’ala has bestowed mercy on the Prophets and Rasulullahs from the time of
their birth. In this Surah, Almighty Allah has given details of various favours given to
our beloved Prophet Muhammad (peace be upon him). The Prophet (peace be upon
him) was an orphan. His father died before he was born. And mother died when he
was six years old. There was no one to nurture him. Almighty Allah has made good
arrangements for bringing him up. Allah created immense love for him first in the heart
of his grandfather Abdul Muttalib and later uncle Abu Talib. As a result, they brought
him up with more care than their own children.
Before attaining ohi, he was unware of the rules of Allah the Almighty. He was
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concerned about reducing the sufferings of the human race and for the salvation of the
hereafter. He meditated in the cave of Hera in search of truth. Almighty Allah then gave
him prophethood and guided him to the truth and beauty. He gave the light of guidance.
He was poor, helpless, destitute and empty-handed. Then Almighty Allah made him

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prosperous and rich. He freed him from poverty. It was started by sharing the wealth of
Hazrat Khadijah (RA).
Later, by the command of Almighty Allah, he married Khadijah (RA) and all her
property was dedicated to the Prophet (SAW). In this way Almighty Allah gave many
blessings and favours to the Holy Prophet (peace be upon him) in his earthly life.
In addition to earthly blessings, Almighty Allah has given the good news of giving
Rasulullah (SAW) various blessings in the Hereafter in this Surah. Almighty Allah
gave the good news to the Holy Prophet (peace be upon him) that your life hereafter
will be many times better than this worldly life. Many times more blessings of what
have been given in this world will be given in the Hereafter.
Rasulullah (SAW) will be pleased to receive what Almighty Allah will bestow upon
him in the Hereafter. And in the light of the hadith, it is known that Rasulullah (SAW)
will not be happy until all his ummah is forgiven. Almighty Allah will please Rasulullah
(SAW) by forgiving everyone.
In this surah, after mentioning the blessings of Allah Ta’ala in this time and the hereafter,
Allah instructed him not to be harsh with the orphans and not to reprimand any beggar
and abide by the responsibility for expressing gratitude for the blessings given and
spreading the word.

Teachings:
One can learn from this Surah-
1. Allah the Exalted never forsakes His beloved servants nor does He dislike
them.
2. No matter how difficult the danger is, He saves them from danger.
3. He made their afterlife many times better and benevolent than the earthly
life.
4. Rich people should come forward to alleviate the sufferings of the poor
and helpless people.
5. To help beggars and those seeking help as much as possible without
bullying or reprimanding them. Because Allah has given the beggars and
the needy a share in the wealth of the rich.
6. Orphans should always be treated gently and not bullied.
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7. Wealth is a special blessing of Allah the Almighty. When He bestows these

boons on someone, he should express his gratitude by avoiding miserliness
and spread these boons among people.

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Single/Individual work
“How to practice the teaching of Surah Ad-Duha in one’s (student’s) life”
(In the light of the mentioned title, discuss how you will practice the teaching of
Surah Ad-Duha in your own life as per the teacher’s instructions and present it
individually or in groups.

Surah Al-Alaq
Surah Alaq is the 96th Surah of Al Quran. It was revealed in Makkah. Its number of
verses is 19. It is named after the last word of the second verse of this Surah, Alaq.

Shane Nuzul
This surah is divided into two parts according to the time of revelation. The first five
verses of this Surah were first revealed in the cave of Hera when Rasulullah (SAW) was
40 years old. This is the first ohi. Through this the prophethood of the greatest and last
prophet was revealed. The remaining fourteen verses of the Surah were revealed later
when the Holy Prophet (peace be upon him) began to pray at the Kaaba Sharif and was
interrupted by Abu Jahal. Abu Jahal once asked his companions, ‘Does Muhammad
offer prayers and prostrations in front of you?’ They said yes. Then he said,‘By Lat
and Uzzah, if I see him performing the prayer, I will hang the entrails of a camel on his
shoulder.’ One day he saw the Holy Prophet (peace be upon him) offering prayers. He
advanced but fell back and defended himself with his hands. Then he was told, what
happened to you? He said, “Indeed I saw between him a fiery pit, very fierce and full of
wings.” In this context, the last verses were revealed.

Word Meaning
Word Meaning Word Meaning
Read, recite
Right path

In the name of
Or
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Your lord
He orders.

Who
‫ا‬ Fear of Allah

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Word Meaning Word Meaning

He has created.
He lies.

Human beings He becomes indifferent/

he turns away.
From
He observes.

Sticking blood
Be careful, never
Most dignified, most
respected He does not stop.

He has taught. Of course it will be

messed up.
With pen Hair on the front of the
head
He did not know.
Liar

Have you seen him?

Sinful

He hinders.
He should call.

Servant, slave
Companion

When
Guard of hell

He offers prayer
You pray
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If
You come closer

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Translation
In the name of Allah, the Most Gracious, the
Most Merciful

1. Read, ˹O Prophet,˺ in the Name of your

Lord Who created—

2. created humans from a clinging clot.

3. Read! And your Lord is the Most Generous,

4. Who taught by the pen—

5. taught humanity what they knew not.

6. Most certainly, one exceeds all bounds

7. once they think they are self-sufficient.

8. But˺ surely to your Lord is the return ˹of

all˺.

9. Have you seen the man who prevents

10. a servant ˹of Ours˺ from praying?

11. What if this ˹servant˺ is ˹rightly˺ guided,

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12. or encourages righteousness?

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13. What if that ˹man˺ persists in denial and

turns away?

14. Does he not know that Allah sees ˹all˺?

15. But no! If he does not desist, We will

certainly drag him by the forelock—

16. a lying, sinful forelock.

17. So let him call his associates.

18. We will call the wardens of Hell.

19. Again, no! Never obey him ˹O Prophet˺!

Rather, ˹continue to˺ prostrate and draw
near ˹to Allah˺.

Explanation:
In Surah Teen, the previous Surah of Surah Al-Alaq, Allah Ta’ala says about the creation
of man, ‘Verily, I have created man in the best shape.’ Allah Ta’ala says in Surah Al-
Alaq, He created man from Alaq, that is, the sticky and clotted blood,as it attaches to
the mother’s uterus.
Obviously the two have similarities. The first verse describes external structure and
beauty. And the second verse describes basic cosmology. The beginning of this Surah calls
for reading and teaching. Then the unique blessings and favours, Al-Qur’an,descended
on Rasulullah (SAW) have been discussed here. After that, disobedience for abundance
and strength in human life, disobeying Allah’s commands even after receiving these
blessings have beendelineated. Next the wickedness of Abu Jahel is mentioned. He
used to prevent Priya Nabi (peace be upon him) from offering prayers. He used to push
the camel’s entrails on his shoulder at the time of prayer. Then the terrible fate of such
sinful infidels is told. If they do not desist from such activities, they will be caught and
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throwninto hell as a terrible punishment. Finally, it is commanded to gain nearness

to Allah by prostrating more and more. It is said in the hadith - when a servant is in
prostration, he is closer to his Lord.
The last verse of Surah Al-Alaq is the verse of prostration. Prostration is obligatory on
everyone who recites and hears this verse.
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Teachings:
We can learn from this Surah-
1. Allah Ta’ala has graced the Holy Prophet (peace be upon him).
2. Allah Ta’ala taught people through the pen.
3. Abundance of wealth persuades people to disobey Allah Ta’ala.
4. The consequences of obstructing the worship of Allah Ta’ala are
dire.
5. Allah Ta’ala has bestowed innumerable blessings on His servants.
6. One can get close to Allah Ta’ala by descending more and more
into prostration.

Writing a Reflective Diary (Homework)

Prepare a list of areas of practice of teachings of Surah Al-Alaq in your real life.

The Last Three Verses of Surah Al-Hashr

Every surah and verse of the Quran is very significant and dignified. However, certain
verses and Surahs carry special significance. The last three verses of Surah Hashr are
one of them. Surah Al-Hashr is the 59th Surah of the Holy Quran. It was revealed in
Medina. We will now know about the meaning, explanation, virtues of the last three
verses of Surah Al-Hashr i.e. 22nd, 23rd and 24th verses.

Benefits/Virtues
The last three verses of Surah Al-Hashr have many importance and virtues. In these
verses, the identity of some of the most important names of Almighty Allah has been
beautifully revealed. About the virtues of these three verses, the Holy Prophet (peace
be upon him) said that-if a person recites the last three verses of Surah Al-Hashr in the
morning after reading out the following three times-
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(Pronounced: Auzu Billahis Sameel Alimi Minash Shaitanir Rajim.)
Allah Ta’ala will appoint seventy thousand angels for himwho will continue to pray for
forgiveness for that person until the evening. And if the man dies during this period,
then he will gain the dignityof a martyr. And the person who reads like this in the
evening will also get this virtue. (Tirmidhi)

Word Meaning
Word Meaning Word Meaning
He
Mighty

Who
Strong

Wise
Sublime

Invisible
Holy, great

Visible, present They associate with (Him), set

partners
Kind
Creator

Most merciful
Inventor

Master, owner
Shaper

Sacred
Names

Peace
Beautiful

Protector He tells over the beads, proclaims

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glory

Watcher, Wise, knowledgeable

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Translation
In the name of Allah, the Most Gracious, the
Most Merciful

1. He is Allah—there is no god ˹worthy

of worship˺ except Him

2. Knower of the seen and unseen.

3. He is the Most Compassionate, Most

Merciful.
4. He is Allah—there is no Illah except
Him
5. The King, the Most Holy, the All-
Perfect,

6. The Source of Serenity, the Watcher of

all

7. The Almighty, the Supreme in Might,

the Majestic

8. Glorified is Allah far above what they

associate with Him in worship

9. He is Allah: the Creator

10. The Inventor, the Shaper

11. He alone has the Most Beautiful

Names

12. Whatever is in the heavens and the

earth constantly glorifies Him.
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13. And He is the Almighty, All-Wise.

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Explanation
These verses describe some of the attributive names of Allah the Almighty. The power
and greatness of Almighty Allah has been expressed in the names of all these virtues.
There is no Ilah or Ma’bud except Him. He knows what is hidden and unknown to
creation. And He also knows what is manifested and known to them. Nothing in this
universe is beyond His knowledge. He is Merciful, Most Gracious. His mercy is infinite
and endless, pervading the whole world.
Everything in the universe receives His bounty and grace. He is the possessor of all
power. Everything from the sky to the earth is under his control. As He wills, whatever
He wills, so be it. He alone is worthy of worship. Everything in the heavens and the earth
glorifies Him and proclaims His holiness. So our duty is to worship Him aloneobeying
all His commands and prohibitions.

Al-Hadith

Dear students! You have learned about hadith in previous classes. You learned there
about the identity, types, importance and pure 6 books of hadith. You learned some
selected humanitarian and moral virtues and prayerful hadiths related to life. With what
you have learned about hadith in seventh and eighth grade, in ninth grade, you will learn
about hadith, Sunnah, Asar, Hadith-e-qudsi, Matruk, the identity of Mawzu hadith and
importance of hadith. In addition, you will be able to practice in your practical life after
knowing the teachings of some selected hadiths and prayerful as well as life-related
hadiths.

Hadith

Hadith is Arabic word. It means talk, speech, discourse, message, matter and
news etc. Usually the words, actions, approval and silence of Rasulullah (SAW) are
called hadith. Everything that Nabi Karim (peace be upon him) said, everything that he
did and everything that he allowed to say or do or endorsed is called Hadith.
Sunnah
The word Sunnah is synonymous with Hadith. The word Sunnah means way, method,
principle and standard of action. The way, methods and practices followed by
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Rasulullah (SAW) are called Sunnah. In other words, the Sunnah is the ideal preached
by Rasulullah (SAW). This Sunnah is justified as the best ideal in the Quran.

Asar
The word Asar means sign, symbol and remnant of things. The word Asar also
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sometimes refers to the hadith of Rasulullah (SAW). But many make a distinction
between Hadith and Asar. According to them, whatever is quoted from the Companions
about the Shari’ah is called Asar. According to some, the words and deeds, support and
approval of the Companions and Tabayyin are Asar.
Hadith-e-Qudsi
The main point of the hadith which Allah Ta’ala directly conveyed to Rasulullah
(SAW) through a dream or Ilham and Rasulullah (SAW) narrated it in his own
language is called Hadith-e-Qudsi.
Matruk
The word Matruk literally means forsaken, abandoned and annulled. The Hadith
narrated by the Rabi who is weak to all the Muhaddiths is called Matruq. In other
words, a hadith narrated by a weak Rabi alone is ‘Matruk’ or abandoned. His hadith is
‘Mardud’ or rejected.
Mawzu or fake Hadith: The word Mawzu means fake, concocted,
fabricated, fictitious, contrived, lying and misrepresenting the sayings of Muhammad
etc. Fabricated and composed sayings about the Prophet (peace be upon him) are called
Mawzu hadith. In other words, the Hadith narrated by a Rabi who is proved to have
been deliberately uttered falsely in the name of Rasulullah (SAW) in his life is called
Mawzu Hadith. In short, what has been said falsely in the name of the Holy Prophet
(SAW) is a fake hadith.
Ruling on Mawzu or Fake Hadith: Since a fake hadith is not a hadith, it is haram/
prohibited to propagate the said statement as a hadith of Rasulullah (SAW) even after
knowing that it is fake and fabricated. However, it is permissible to narrate a fake
hadith in order to make people aware of it.
Importance of Hadith
Hadith is an invaluable resource for Muslims. The second source of Islamic Sharia
is the Hadith, one of the foundations of Islamic code of life. The place of Hadith is
after Quran. Where the Qur’an presents the principles of the Islamic way of life, the
Hadith analyses these principles in detail. Quran is the pillar of light of Islam; Hadith
is its scattered light. The Qur’an appealsto follow Allah Ta’ala and Rasulullah (SAW).
The Qur’an is a revealed ohi from Allah Almighty. The hadith is unpublished ohi.
Because Rasulullah (peace be upon him) himself never said a fabricated thing. He used
to inform people about various things after receiving the guidance of Almighty Allah.
Allah the Almighty says:
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Meaning:Nor does he speak of his own whims.It is only a revelation sent down to him.
(Surah An-Nazm: 3-4)

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In addition to the accurate interpretation of the Quran, the hadiths provide detailed
descriptions of the life, actions, sacrifices, ideals, patience, love of humanity, fear
of Allah, uncompromising in the path of truth, faithfulness, honesty, prophethood,
guidance and advice of the Prophet (peace be upon him).
Al-Qur’an describes ‘everything’. Most of them are ‘primary instructions’which are
impossible to observe without explanation. The Holy Prophet (peace be upon him) has
given the necessary explanations and analyses of the brief instructions. For example,
the highest and greatest act of Islam is ‘Salah’. There are instructionsrelated to Salah in
many places in the Quran. But the method of prayer is not explained in the Quran. That
is, what is ‘Salah’, when it should be performed, when and how many rak’ats should be
performed, how each rak’at should be performed, how the Qur’an should be recited in
each rak’at, how many rukus are there, how many sajdas/prostrationsare there, how the
rukus and sajdas should be performed, etc. Nothing (related to these) is taught in the
Quran. Rasulullah (SAW) taught the detailed method of Salah. He said-

Meaning: You shall pray as you see me praying. When it is time for prayer, one of you
will give the call to prayer. Then whoever is older among you will lead your prayers.
(Bukhari)
Similarly in the Qur’an there is a command to pay Zakat. But there is no detailed
guidance on paying Zakat in the Quran. Rasulullah (SAW) described these rules in
detail through hadiths. This is why the importance of hadith like Quran is immense. In
short, from the birth of a Muslim to his death, we get detailed guidance on all personal,
family, social, economic, political and international issues in the hadith of the Prophet.
That is why Allah says-

Meaning:Whatever the Messenger gives you, take it. And whatever he forbids you
from, leave it. (Surah Hashr, verse 7)
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Obedience to Rasulullah (peace be upon him) is absolutely necessary to obtain Allah’s

forgiveness and love. Because obedience to Rasulullah (peace be upon him) is obedience
to Allah. In this context, Almighty Allah says, ‘Say, O Prophet, if you sincerely love
Allah, then follow me; Allah will love you and forgive your sins.’ (Surah Al-Imran,
verse: 31)
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Rasulullah (SAW) was the teacher of mankind. We can know the life style of the Holy
Prophet (peace be upon him) through the hadith;what was he like, how did he get the
Quran, how did he teach it, how did he compile it etc. Therefore, the importance and
necessity of hadith in human life is immense. It is not possible to obey the Quran or
build an Islamic life without Hadith. Again, denying or doubting the hadith is Kufr. So
we will completely follow the Messenger of Allah (peace be upon him), the instructions
of the Quran based on the hadith. And we will build our life in the light of Hadith.

Some Important Hadiths of the Holy Prophet (peace be upon him)

Hadith- 1: (Hadith regarding commanding children to pray)

Meaning: Instruct your children to pray when they reach seven years of age. (Abu
Dawud)
Explanation:
In this hadith, emphasis is placed on teaching children religion. Family education is of
immense importance in determining the course of a child’s life. It is the duty of parents
to teach their children to prepare for the Hereafter. Besides worldly education,they
must be provided with religious education. Manners and conducts should be taught.
Moreover, if he is taught good deeds, he will be fortunate in this world and the hereafter.
And if he is used to do evil deeds, or is despised and ignored,then he will be miserable
and destroyed.
Salah is the most important act of worship after Iman. It is the responsibility of parents
to accustom their children to prayer from childhood. Then he will be careful about the
Salah in the future. Rasulullah (SAW) called Salah the distinguishing feature between
the believer and the unbeliever. Islam has ordered not only for prayer, but also for the
establishment of prayer in the family and society.
Parents and guardians should also be careful about prayer. Because children learn
by watching the adults. Parents will keep the children next to them during the prayer
so that they can imitate them. Just giving advice or ideas is not enough. When they
will enough understanding, they should be taken to the mosque. At the age of seven,
the child should be taught about prayer by hand. The importance of prayer should be
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highlighted in front of the child. The evils and punishments of not praying should be
described. Events related to Salah should be told to them. Then the children will be
motivated to pray.
Parents should also keep an eye on whether the child is praying properly or not. Laziness
in prayer should be brought under accountability. Parents will also pray for the child
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to be careful about the prayer. Up to the age of 10, the parents will try to get the child
used to prayer through encouragement. After completing 10 years, the child will be
instructed to pray. Even then, if they neglect to pray, be harsh to them. The parents will
punish them if necessary. May Allah Ta’ala grant us Tawfiq to raise our children as
good and ideal human beings.

Teachings:
1. The responsibility of parents is to teach their children morals and ethics
along with religious education.
2. Parents themselves should be responsible for prayer.
3. Accustoming the child to prayer from 7 years. If they are not used to
prayer from childhood, they will lose interest in prayer later.
4. Beating mildly if they neglect to pray even after completing 10 years.

Hadith-2 (Hadith about planting trees)

Meaning: If a Muslim plants a tree or cultivates a crop, then humans or birds or

quadrupeds eat from it, it will be considered as Sadaqah for him. (Tirmidhi)
Explanation
In this hadith, the Prophet (peace be upon him) emphasizedthe plantation and crop
production. The contribution of green trees and crops to human life is immense. It
benefits people in various ways.
Humans need food, clothing, and shelter to survive. Trees fulfil our needs directly and
indirectly. From trees we get food, medicine, clothing, wood, fruits etc. Besides, the
role of trees is also important in protecting the environment. The contribution of trees
is also undeniable in protecting natural balance, increasing oxygen supply, preventing
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climate warming, preventing excessive rain, lack of rain etc.

Again the tree also gives us financial solvency. Everything from food to medicine
is produced by humans through planting and farming. People do this for their own
needs, for themselves. That man is the best of creation is proved through plantation and
cultivation.
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Many of us despise the farming profession as petty. But indeed no task is small. All
things done honestly are good. There is no shame in plantations either. Rather, it is a
deed of great reward.
Planting or growing crops is an activity that not only benefits humans but also animals
and other creatures. For this, the Holy Prophet (peace be upon him) declared planting
trees and growing crops as sadaqah.

Teachings:
1. The Holy Prophet (peace be upon him) encouraged us to plant trees.
2. Planting trees and cultivating crops with the expectation of benefiting
created beings is a charity. As long as these survive, the reward will
continue to be preserved in the person’s record.
3. People get benefitted financially by planting trees. Environment
is protected,and rewards are available in the Hereafter. That is why
everyone should take care by sowing seeds and planting trees.
4. Sunnah of the Prophet is to plant trees and cultivate crops.
5. Animals and others also have rights in the fruits and crops produced by
humans.
6. Medicinal trees or fruit trees are very beneficial to the environment and
people.
7. No activity of a believer goes in vain.
8. Helping others is an important teaching of Islam.

Hadith-3: (Hadith regarding the importance of determination or intention at the

beginning of work)

Meaning: Verily all actions (results thereof) are dependent on intention. (Bukhari)
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Explanation
This hadith is the first hadith of Sahih Bukhari. Its significance is very wide. Everything
people do in daily life is dependent on intention. The importance of purpose of work is
understood by this hadith. Niyat is an Arabic word. Niyat is the will or determination of
the mind. In the terminology of Shari’ah, pure intention is to sincerely intend to work

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only for the satisfaction of Allah the Almighty.
In Islam, the importance of pure intention is very high. It is important to have a pure
intention in everything from Salah, Sawm. Even good deeds are worthless if there is
no purity of intention. That act will not be acceptable to Allah. Due to a difference in
intentions, even after doing good deeds, one must be cast into the fire of hell.
In the Hereafter, all the deeds of people will be accounted for. Who has worked with
what intention will be looked into on that day. People will get reward if they work for
good purpose. If they work with good intentions, they will be rewarded even if they
fail. And if they act with evil intentions, they will be punished. For example, those who
do social service for the sake of Allah, their social service will also be performed and
they will also receive a reward from Allah. And those who do social service with the
intention of showing people, their service will be counted as social service only. They
will not get any reward from Allah. Because Allah Ta’ala will not look at people’s
faces but will look at their hearts. If the intention is not right, even good deeds will be
considered as bad. Showing off is called Riya in Islamic terms. Severe punishment is
mentioned about Riya.
Rasulullah (peace be upon him) narrated this hadith in a special context. And that is -
a woman named Umm Qays accepted Islam and migrated to Medina. Then a person
migrated to Medina to marry her. After knowing the intention of that person, Rasulullah
(SAW) narrated this hadith the main point of which is that migrating for the sake of
Allah Ta’ala is a very virtuous act. The man was deprived of the reward of Hijrah
because he did not intend to please Allah.
So we will do all the work with pure intention. We will not do anything with the hope
of show off or worldly gain. Rather, we will work for the satisfaction of Allah Ta’ala
and His Messenger.
Teachings:
1. All our work should be for the satisfaction of Allah.
2. The outcome of activities is dependent on intention. If the intention is
good, you will get a good reward. And if the intention is bad, even if
you do good deeds, you will not be rewarded.
3. Allah Ta’ala observes the state of the heart as well as the outward deeds
of man.
4. One should avoid worshiping or performing acts of show off.
5. All deeds will be accounted for after death.
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6. If the intention is bad, even after doing good deeds, you will be punished
in the hereafter.

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Hadith- 4 : (Hadith regarding love for Rasulullah (SAW)

Meaning: None of you will be a true believer until I am dearer to him than his father,
his children and all people. (Bukhari)

Explanation:
In this hadith, the importance of love towards Rasulullah (peace be upon him) has been
indicated. Love for Rasulullah (SAW) is a condition of being a true believer. Without
love for the Prophet (peace be upon him), it is not possible to follow his ideals. It is
impossible to implement his ideals in society without sincere love for Rasulullah (SAW).
The demand of Iman is to give priority to the Sunnah of Rasulullah (SAW) in all
cases,abandon one’s desires in following Rasulullah (SAW), andthus show love to
Nabi (peace be upon him).
Therefore, the believers must give proof of the love of Rasulullah (SAW) in all cases.
They have to say that they love Rasulullah (SAW) more than anything. Because
obedience to Rasulullah (SAW) is the love of Allah.

Teachings:

1. The condition of true faith is love for Rasulullah (SAW).

2. Rasulullah (peace be upon him) should be loved more than anyone.

3. It is not possible to attain the love of Allah without the love of Rasulullah.

4. Love for Rasulullah (SAW) is to implement his teachings and ideals in

social life.

5. Love for the Holy Prophet (peace be upon him) will be based on belief,
faith, knowledge and conscience.
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6. The Holy Prophet (peace be upon him) should be loved ignoring all
loved ones who are against Islamic ideals and beliefs.

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Hadith- 5 (Hadith regarding the duty of a believer on another believer)

Meaning: A believer has six rights over another believer. He will serve him when he
is sick, attend his funeral when he dies, answer his call, greet him when he meets him,
respond to him when he sneezes, and seek his welfare at all times in his presence and
absence. (Tirmidhi)
Explanation
Islam has a beautiful combination of rights and duties. Everyone is given their due
rights. In Islam, the most importance is given on the rights of others. And believers are
brothers to each other. A Muslim brother has six rights over another Muslim brother.
The rights are:
If a believer is sick, it is the moral duty of another believer to inquire about him,
provide nursing care, support him financially and physically, pray for his recovery,
etc. It is for all believers, relatives, non-relatives, rich and poor, acquaintances and
strangers. Because service to Allah lies in serving the patient.
Besides, if a believer dies, he must participate in his funeral. It is not only a moral duty
but also a part of faith. Attending funerals and waiting until burial is a very virtuous act.
The call of the believer should be answered as best as possible. Especially when a
believer calls for a good deed, or calls for rescue from a danger, or calls for food, then
it is the duty of the believer to respond to his call.
One of the most important acts in Islam is exchanging greetings. Salam is a greeting
from Allah Ta’ala to His servant. He will greet the people of paradise. Salam is a very
simple and well-wishing greeting for others. Before entering someone’s house, upon
arriving at the majlis, one should greet all the people present, young and old, rich and
poor. Moreover, the one who greets first is dearer to Allah.
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If a believer sneezes and says Alhamdulillah (All praise be to Allah),then the listener
will say Yarhamukallah (May Allah have mercy on you) in response. After hearing
this answer, the sneeze giver will say Yahdikumullahu (May Allah guide you to the
right path). If the sneezier does not sneeze and say Alhamdulillah, there is no need
to respond. The etiquette of sneezing is to cover the mouth with hands or cloth while
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sneezing,reduce noise as much as possible.

One should seek the welfare of the believer in his presence or absence. Welfare
in absence means not wasting his wealth in his absence and safeguarding it if it is
wasted. The meaning of seeking welfare in presence is to cooperate with him in all
circumstances, not to oppress him, not to let him be oppressed, not to cheat him, to
make him aware if there is a fear of being cheated, not to differ with him, etc.
Some other responsibilities of a Muslim towards another Muslim are to help him, to
hide his faults, to forgive his mistakes, not to harbour any enmity towards him, etc.
So every Muslim person should note these things. May Allah Ta’ala grant us all the
tawfiq to properly fulfil the rights of other Muslim brothers.

Teachings:
1. A believer will serve and help another believer by being beside him
during his illness.
2. He will participate in the funeral of a believer, comfort his family and
complete his burial.
3. He will always respond to his calls in case of danger.
4. He will circulate Salam among all the believers, known and unknown.
5. He will pray for him after sneezing.
6. He will not do things that harm the believers. Rather, he will wish for
his welfare as a whole.

Hadith-6 (Hadith related to life after death)

Meaning: When a person dies, all his deeds cease,except the three types of activities.
Sadaqah Zaria (ongoing charity); that knowledge, by which other people get benefitted;
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good child, who prays for him. (Muslim)

Explanation:
All human activities on Earth are preserved. These activities cease with death. However,
the three acts continue until Qiyaamah. The beloved Prophet (peace be upon him) has
mentioned these three deeds in the mentioned Hadith. The three practices are:
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A donation that always benefits humans and animals. The reward of this donation
is ongoing. For example, mosques, madrasas, orphanages, inns, hospitals, bridge
construction, tree planting, other long-term public welfare works, etc.
Knowledge that benefits people. For example, writing Islamic and public welfare books,
making discoveries for public welfare, producing good students who will continue to
impart knowledge to others, leaving ideals that will continue to inspire people forever, etc.
Similarly, leaving well-educated and ideal children, the parents will continue to be
benefitted from the good deeds of the child. As long as the child does good deeds,
the parents will continue to get rewards from it. Children will continue to pray for
their parents. The virtuous child will say, ‘O Allah, my parents showed mercy and
compassion to me, nurtured me with love and care in my childhood, you kindly bless
them with similar mercy and grace.’
Therefore, those who do ongoing public welfare work, leave useful knowledge and
virtuous childrenbehindwill continue to receive rewards even after death. May Allah
grant us Tawfiq to do this kind of work.

Teachings:
1. With death, the path of human life is closed. Only sadaqah zariah,
beneficial knowledge and virtuous children can send rewards to people.
2. In addition to general charity, special importance should be given to
sadaqah zariah. Benevolent work is the greatest form of worship.
3. We should spend as much money and talent as possible on permanent
welfare and reform works. Then participation in good deeds will continue
even after death.
4. The responsibility of parents is to raise their children as honest and ideal
people. A child’s duty is to obey his parents,pray for parents after their
death.
5. The main goal of all the actions of the believer will be the success of the
Hereafter.
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Writing a Reflective Diary

‘I will enlighten my life with the teaching of Quran-Hadith’
(Write down in 300 words how the teachings of Quran and Hadith will
illuminate or brighten your real life in the light of the mentioned title.)

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Two Hadiths about Prayer

Allah is the creator of the universe. He is our Lord. The Most Merciful and Giver. There
are infinite blessings with Him. We will ask Allah Ta’ala for the welfare of this world
and the hereafter. He will answer when we call. Rasulullah (SAW) taught us the method
of asking to Allah. There are many hadiths of the Prophet (peace be upon him) related
to prayer. We will learn two hadiths about prayer here.

The First Hadith

Pronunciation: Allahumma inni a’uzubiqa min munkaratil akhlaq wal a’maal wal ahwa.
Meaning: O Allah! I seek refuge to you from bad character, bad deeds and bad habits.
(Tirmidhi)

The Second Hadith

Pronunciation: Allahumma inni asalukal huda was sada-da.

Meaning: O Allah! I ask you for guidance and a straight path. (Muslim)

The above hadiths are two important prayer hadiths. In the first hadith, prayer is taught
for obtaining forgiveness, kindness, guidance, health and sustenance, and in the second
hadith for guidance and the straight path. We will learn two hadiths with meaning, pray
for Allah’s blessings through two hadiths. Then Allah Ta’ala will grant us the welfare
of this world and the hereafter.

Gathering for Purely Quran Recitation

In the light of the previous sessions of this chapter, you participate in the Qur'an
recitation competition purely.
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Chapter 4

Akhlaq

Dear students!
You do many things as you go about your daily life, right? But all the
things you do are correct or agree with our Islam? We will learn about
the importance of character and some good and bad characters in the
chapter being discussed here. Akhlaq is the plural form of the Arabic
word ‘Khuluqun.’ Khuluqun literally means disposition, character,
behaviour, habits etc. Akhlaq refers to both good and bad character.
Akhlaq is the integrated form of human nature. Terminologically, all
the good or bad behaviour, thoughts, mentality and actions of people in
their daily life are collectively called character or Akhlaq. In short, the
totality of all human actions and principles is called Akhlaq. So let’s
know about Akhlaq in detail...

Importance of Akhlaq
Akhlaq is the precious resource of human life. Akhlaq is of immense importance in
Islam. The better the character of the nation is, the more prosperous the nation becomes.
Peace, security, social unity, solidarity, communal harmony are destroyed by the
characterless nation and anarchy and unrest spread in the society. The Prophets were
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of the best character. They taught their nation good character. The Prophet (peace be
upon him) said,

Meaning: I have been sent for the perfection of good character. (Baihaqi)

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Good character is the life force of a developed nation. Happiness and peace in this
world and the hereafter depends on good character. A person of noble character is good
in the eyes of the society as well as dear to Allah the Almighty. The Prophet (peace be
upon him) said,

Meaning:A person whose character is good is the most beloved to Allah Ta’ala. (Ibn
Hibban)
Good character leads people to attain Taqwa. And a person of moral character is
respected, trusted and loved by all. Everyone comes forward in his distress and he
holds a high place of dignity in the society. On the other hand, a person with evil
character is hated and condemned by everyone. No one loves him, trusts him, rather
they avoid him. No one helps him even in his distress. The more advanced his character
is, the more advanced he is. Nabi Karim (PBUH) said,

Meaning: Good character is good deeds. (Muslim)

Good character is similar to a dress for a believer’s life. People are respected everywhere
because of their character. As Rasulullah (SAW) himself possessed good character, he
taught mankind to build good character. He enjoined the practice of honest and moral
character in order to become a complete believer. Improved character leads people to the
perfection of Iman. The Prophet (peace be upon him) said, “He who is the best among
them in terms of character has full faith among the believers.” (Tirmidhi) In fact, good
character will be a tool for people’s welfare and a means of liberation in the afterlife.
And a characterless person indulges in all kinds of vices. He disobeys Allah Ta’ala.
Allah does not love him. On the Day of Resurrection, Allah Ta’ala will severely punish
the characterless person. The Prophet (peace be upon him) said-

Meaning: Evil and violent people will not enter Paradise. (Abu Dawud)
A person of good character will be highly respected in the Hereafter. Good character
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will weigh heavily on the scales. Good character drives people to good deeds. And
good deeds wipe away man’s sins. Nabi Karim (SAW) said, ‘Good character melts sins
as the heat of the sun melts ice.’ (Baihaqi)
We will acquire good character. We will avoid reprehensible nature so that we can be

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loved by everyone as a real person. And in the Hereafter, we can get Allah’s Paradise.

Single/Individual Activity
‘Knowing in the previous class, the manners which I regularly practice/avoid`’
(You will fill up the prescribed table in the light of the mentioned title and submit it
with the parent’s opinion or signature.)
The manners we How we have practiced / Guardian’s
SL regularly practice or avoided opinion
avoid (Yes/No)
While talking at school or yes
1 family, I behave politely and
Modesty and humility
humbly with everyone, big
or small.
2
Benefitting others

3 Spreading slander and

rumours

৪. Duty to the neighbours

৫. Respect to the elders

Some Admirable Characters (Akhlaq-e-Hamidah)

The word Hamidah means praiseworthy. Akhlaq-e-Hamidah is a person’s admirable

character, beautiful character, good qualities, good character, etc. In Islamic terms, the
nature or character that is liked and appreciated by Allah Ta’ala and Rasulullah (SAW)
is called Akhlaq-e-Hamidah.
In short, the good, beautiful, pure and elegant qualities of human character are called
Akhlaq-e-Hamidah. For example, patience, honesty, truthfulness, promise keeping,
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human service, patriotism, kindness, forgiveness etc.

We will learn about tawakkul (dependency), dignity of labour, harmony and equality,
good behaviour towards children, responsibilities and duties of children towards
parents, dignity and rights of elders and elderly, halal earning and social service.

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Tawakkul
Tawakkul is an Arabic word. It means to depend on, to rely on, to trust etc. In
terminology, Tawakkul is to fully rely on Allah Ta’ala in solving any need or problem.
Tawakkul, in other words, is putting one’s best effort to achieve good, relying on Allah
for the outcome and trusting in destiny.

Importance and Virtue of Tawakkul

The importance of Tawakkul in Islam is immense. The greater the amount of trust one
has in Allah, the greater the success one enjoys. Because success is only in the hands
of Allah. There are many instructions in the Quran for attaining the virtue of Tawakkul.
Trust in Allah is an essential quality of a believer. Iman increases through complete
trust in Allah. Faith is strengthened. This is the condition of Iman. Allah says:

Meaning:Allah—there is no ilah ˹worthy of worship˺ except Him. So in Allah let the

believers put their trust. (Surah Tabagun, verse: 13)
In another verse-

Meaning: And rely on Allah, if you are believers. (Surah al-Maida, verse 23)
The fruit of tawakkul is very good. If you trust in Allah, your mind will be calm. Peace
of mind comes. Because Allah is the King. He is Ever-livingand Mighty. He can do
whatever He wants. Allah says-

Meaning: Put your trust in the Almighty, Most Merciful. (Surah Shu’ara, verse: 217)
Tawakkul is an act of worship. Tawakkul in every work is a must for the believer. A
believer will be determined to work,will try his best to get the job done. He will not
be disappointed if he is not successful. Because the one who has Tawakkul is never
disappointed. He does not lose hope or get panicked in danger. He sees the light of
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hope in the darkness,believes that Allah is the sole owner of benefit and harm. He has
firm trust in Allah Ta’ala at all times. This is the highest stage of Tawakkul. Allah says:

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Meaning:Once you make a decision, put your trust in Allah. Surely Allah loves those
who trust in Him. (Surah Al-Imran, verse: 159)
Many virtues and benefits of tawakkul are described in Quran and Hadith. If one puts
hundred percentage of his trust in Allah, then Allah is sufficient for him. He gains
success in this world and hereafter. And Allah Ta’ala becomes responsible for his
sustenance. Rasulullah (SAW) said, ‘If you were truly dependent on Allah Ta’ala, then
you would have been provided with sustenance in the same way as birds are provided
with sustenance. They go out empty-handed in the morning and come back full in the
evening.’ (Tirmidhi)

Methods of Tawakkul
Tawakkul doesn’t mean sitting back and trusting in Allah without making an effort.
Allah Ta’ala has made the world the centre of life materials. So the materials of life
must be accepted. It is not against Tawakkul to adopt Shari’ah backed supplies. Rather,
our duty is to try and the responsibility of Allah is to bless us with perfection. There
is a story about this in the hadith. Once a Bedouin came to the place of Rasulullah
(SAW). Rasulullah (peace be upon him) asked him, ‘Where have you left your vehicle
or camel? The Bedouin companion said, ‘O Messenger of Allah! I left it open outside
the mosque and put my trust in Allah. Allah will see my camel. Then Rasulullah (SAW)
said, ‘Tie your camel first, then put your trust in Allah.’ (Tirmidhi) From this, it can be
understood that after full effort one should trust in Allah Ta’ala.

Finally, Tawakkul is an important part of Tawheed. Allah the Great is the Almighty and
the sole owner of all benefits and harms. So we will always trust in Allah.

Halal Earnings

Halal earning is an important worship in the life of a believer. As a result of halal

earning, people’s thoughts and actions become pure. Manners and character become
beautiful. Purification of heartgets flourished. It helps to become religious.
Halal is an Arabic word. It means lawful and holy. Generally, the matter permitted by
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Shariah is called Halal. And earnings are wages and income. So halal earnings means
lawful earnings, legitimate earnings, valid earnings etc.
In terminology, earning income in a manner approved by Islamic Shariah is called halal
earnings. In other words, earning according to the principles of Quran and Sunnah in
the way given by Allah Ta’ala and guided by Rasulullah (SAW) is called halal earnings.
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Importance and Necessity of Halal Earning

Peace and security of individual, family and society depend on halal earning. Therefore,
the importance of halal earning in human life is immense.

Allah Ta’ala has ordered people to take halal livelihood. Allah Ta’ala’s instructions can
be obeyed by taking halal livelihood. Halal earnings is the most important obligatory
act of worship after Iman. Rasulullah (SAW) said, ‘Earning a halal livelihood is
another obligatory act after the obligatory worship.’ (Baihaqi) The prerequisite for the
acceptance of worship is to have halal livelihood. Therefore, it is important to eat halal
livelihood for concentration and devotion in worship. Allah says:

Meaning:O humanity! Eat from what is lawful and good on the earth and do not follow
Satan’s footsteps. He is truly your sworn enemy. (Surah Al-Baqarah, Verse: 168)
Halal earnings motivates people to work, prevents from forbidden and sinful actions,
hinders from immoral thoughts and actions,encourages a clean and holy life. As a
result, it has a positive impact on the society.
Halal earning is the Sunnah of Prophets and Messengers. Prophets and Messengers
earned in lawful ways. They ordered their Ummahs to earn in halal ways. Because the
food that is earned through physicallabour is the best food. The Prophet (peace be upon
him) said-

Meaning: No one eats food better than food earned by one’s own hands. (Bukhari)
The halal earner is loved by Allah Ta’ala, friend of Allah. Allah Ta’ala will reward them.
Obedience to Almighty Allah and Rasulullah (SAW) is done through Halal earnings.
Therefore, those who earn in lawful ways are given the status of fighters in the path of
Allah. Rasulullah (SAW) said, ‘He who earns halal for his family is like a fighter in the
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way of Allah.’ (Ibn Majah)

In addition to jobs, people establish businesses and various types of organizations
for the purpose of halal earnings. As a result, self-employment is created. National
development and prosperity is ensured. Not only that, the halal earner becomes a worker.
That is why the Prophet (peace be upon him) said, “Allah loves a skilled craftsman.”
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As a result of halal earnings, people have love about money and wealth. So they do not
spend money in vain and sinful activities. It removes financial injustice and wastage
from the society. Corruption is eradicated. The thought of illegal and extortion is
removed. One does not even think of eating other people’s wealth unjustly. As a result,
irregularities and corruption are reduced everywhere in the society. People enjoy their
earnings freely. His heart and mind becomes exhilarated in tranquillity.
Halal earnings is an important issue. The body or generation raised by ill-gotten wealth
will be the fuel of Hell. It will destroy the life of people in the world. The lives of
their families will be ruined. There is also punishment in the hereafter. Therefore, it is
necessary for everyone to engage in halal earnings.

Ways of Halal Earnings:

One can earn halal through work by avoiding forbidden and haram methods. For
example, through physicallabour i.e. farming, trade and job. However, in the case of
physical labour, it is not halal if deception is there in work, if the work is not done
properly, if the method is contrary to the prescribed one. No one can encroach on other’s
land or harm others in agriculture. Haram things cannot be traded in business. Again, if
you resort to lies in business, if you make more or less measurements, if you resort to
fraud and deception, if you do syndicates and hoarding, the business will not be halal.
Earnings will not be halal if the duties assigned to the job are not performed properly.
Also halal earnings can be made by nursery and tree planting, fish farming, cattle
rearing, poultry farming,setting up small or big cottage industries etc.
In general, there is no alternative to earning a halal income as a Muslim. If every
person tries to earn halal, a pure and clean society will be developed. This will prevent
financial lawlessness and rampant wastage in individual and social life. And human
body, mind and spirit will improve. They will get welfare in this world and liberation
in the hereafter.

Pair work
“Identify the practices or applications of tawakkul and halal earnings in
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daily life”
(Present posters/papers in pairs as directed by the teacher

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Dignity of Labour

Panel Discussion
According to the teacher's instructions, you present the panel discussion in the
light of the specific content.

Using physical and intellectual energy in the performance of work is called labour.
Again, the spending of all kinds of physical and mental energy engaged in the welfare
of humanity, moral development, service and production of creation is called labour.
Even today, people are bringing about movement for the establishment of dignity of
labour in the world. They are levying lives. But about fourteen and a half hundred
years ago, Islam confirmed the dignity of labour. The prophets and messengers spent
labour to earn their living. Rasulullah (SAW) and his Companions also took up various
professions to earn a living. They hated earning without labour. In fact, it is through
labour that happiness comes in human life.
Dignity of Labour
The dignity of labour in Islam is unparalleled. Because labour is the key to all
development and production. The more industrious the nation is, the more advanced
the nation is. Labour is an invaluable power and resource given by Allah to mankind.
Allah Ta’ala said about this-

Meaning: Indeed, We have created humankind in constant struggle. (Surah Balad,

verse 4)
There is no discrimination between owner and worker in Islam. The owner provides
capital and the worker provides labour. The worker belongs to the owner’s family.
Islam has recognized the worker as a ‘brother’. Rasulullah (SAW) said, “Your slaves
are your brothers.” Allah has made them subject to you. So if someone’s brother is
under him, then let him eat from what he eats, and let him wear from what he wears.’
(Bukhari) Rasulullah (peace be upon him) himself used to sit and eat with the workers.
Spending labour or working is the Sunnah of the Prophets. Every prophet has done some
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works in life. They taught the ummah the dignity of labour by working. For example,
Adam (AS) used to earn his living by farming. Beside this, Hawa (AS) assisted Adam
(AS) by weaving cloth, sewing and building agricultural machinery. Nuh (AS.) knew
working of wood; Dawood (AS) made armour; Idris (AS) worked as a tailor; Shuaib
(AS) and Saleh (AS) traded and Musa (AS) grazed sheep. Rasulullah (SAW) said,
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‘Allah has not sent any prophet in the world who did not graze goats and sheep.’ Then
the Companions asked, ‘O Messenger (peace be upon him) you too? Rasulullah (peace
be upon him) said, ‘Yes! I also grazed the goats and sheep of the people of Makkah
in exchange for wages.’ (Bukhari) Our Prophet (peace be upon him) used to earn his
living by working hard.
The Companions also followed the footsteps of the Prophet (peace be upon him). For
example, Abu Bakr (RA), Omar (RA) and Osman (RA) did business. Ali (RA) used
to draw water from wells by bartering. Khabbab (RA) was a blacksmith. Abdullah
Ibn Masood (RA) used to graze sheep and goats. The Ansars (those who helped our
Prophet in Madinah during emigration) were generally engaged in agriculture. And the
emigrants used to run trade and commerce. The Prophet (peace be upon him) used to
encourage all activities equally.
Allah Ta’ala loves perfection and perfectly done work. Because the best workers
are those who are strong and responsible. Hell is forbidden for such workers. It is
mentioned in the hadith that Sa’d (RA) used to work as a blacksmith. Both his hands
became discolouredbecause of working with the hammer. One day he shook hands
with the Prophet (peace be upon him). Then the Prophet (peace be upon him) asked
Saad (RA) about the condition of the hand. He said, this happened while working with
hammer. The Prophet (peace be upon him) kissed his hand and said, ‘Fire will never
touch this hand.’ (Bukhari)
Labour is very important in Islam. Providing physicallabour is a good job. Physicallabour
creates unique joy in human mind. It increases self-confidence,reduces dependence on
others. Self-earned livelihood is the best livelihood. Rasulullah (SAW) said, ‘There is
no better food than this, which people eat by earning with their own hands.’ (Bukhari)
Allah Ta’ala has honoured humans as children of Adam. So there is no caste discrimination
in Islam. No form of labour is worthless in the eyes of Islam. Every labour is dignified.
And no profession is hated. Rather, hard work is the best. Rasulullah (SAW) describes
the status of a hardworking person and says-

Meaning: Workers are friends of Allah. (Kanjul Ummal)

Begging is the worst practice in Islam. Whoever begs without doing any work, will appear
on the Day of Resurrection with a fleshless face. And if labour is given, people don’t have
to go from door to door for help. So exchanginglabour is better than begging. The Holy
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Prophet (peace be upon him) said, ‘It is better to go to the forest with a rope and carry
firewood on your shoulder and earn a living with it than to beg from others.’ (Bukhari)
Labour is an essential thing in our life. Allah Ta’ala has compared labour to blessings.
Because we earn money through labour,fulfil the basic needs of life. That is why Allah
Ta’ala ordered the spending of labour at the end of worship. He said, ‘Once the prayer
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is over, disperse throughout the land and seek the bounty of Allah. And remember Allah
often so you may be successful.’ (Surah Jumu’ah, verse: 10) But we should not forget
Allah while doing work.
Islam has declared war on laziness. Satan deceives a lazy mind more. Labour keeps
people away from useless and immoral activities.
The dignity of the servant’s labour is very high in the sight of Allah. Because this world
is the harvest field of the Hereafter. And the success of the hereafter can be achieved
only through labour. So we will respect any kind of labour and profession. We ourselves
will be diligent for the satisfaction of Allah.

Social Service

Humans are social creatures. It is human instinct to live socially. So mutual help and
cooperation is very important in social life. Human service and social service is one of
the goals of Islam. Islam and social service are closely related to each other. And Islam
inspires people to help each other for the welfare of others. Almighty Allah says:

Meaning: Cooperate with one another in goodness and righteousness, and do not
cooperate in sin and transgression. (Surah Al-Mayda, verse: 2).
There is no alternative to living socially. People live all their lives standing next to each
other. So the work undertaken voluntarily for the welfare of the deprived people of
the society is called social service. In broad sense, all programs undertaken for human
welfare and development are known as social service. Usually though the service
activities undertaken for the welfare of the deprived people of the society is called
social service, but we call it social service to help the people of the society, to work for
the betterment of the society and the country. According to the definition of the United
Nations, ‘Social service is the sum of activities undertaken and organized with the aim
of promoting harmony between the individual and his environment.’
The scope of social service in Islam is very wide. For example, social services include
treating and serving patients, providing care and assistance to disaster-affected people,
arranging jobs for unemployed people, providing food to hungry people, quenching
the thirst of thirsty people, giving clothes to the clothless, financial assistance and
support to the needy and poor, rehabilitation of homeless, unable to work and disabled
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people, poverty alleviation, construction of roads, houses and bridges, development of

environment and planting of trees, elimination of social and state chaos and terrorism,
establishment of peace in social and state life and provision of safety of people’s lives
and property. Even removing a thorn or a painful object from the road, smiling at others
are also social service.

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Importance and Significance
We do a lot of service activities. And the best social work is to give food to the destitute,
the poor, the hungry, the orphans, the poor and the travellers. Paradise can be gained
through these. Rasulullah (SAW) said, ‘Whoever feeds a Muslim orphan until he
becomes self-sufficient, Paradise will be reserved for that person.’ (Ahmad) Narrated
in another hadith-

Meaning: A person asked Rasulullah (SAW), which is the best work in Islam? He said,
‘You will feed the needy.’ (Bukhari).
Rich and poor, high and low class people of various professions live in the society.
The socio-economic status of all of them is not equal. Their facilities are also not
equal. Some are rich and some are poor. Wealthy people will also spend wealth on the
development of needy people. Institutions will be built for the welfare of the neglected
people of the society. This is the order of Islam. Because in the wealth of the rich, the
poor people have the right. Almighty Allah says:

Meaning:And in their wealth there was a rightful share fulfilled for the beggar and the
poor. (Surah Az-Zariat, Verse: 19)
If wealthy people build welfare institutions, job opportunities will be created for the
needy people in the society. They will find a way to survive. Obstacles to the country’s
development will be removed.
Education is a basic human right. Deen (religion) cannot be understood without
education. The world cannot be understood. Development of society and nation is not
possible. In this case, the wealthy should come forward. They will build educational
institutions to free the society from illiteracy. If educational institutions are established
by government and private initiatives, illiteracy will be eradicated from the society.
Because Almighty Allah told us to read. So it is obligatory upon every person to acquire
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knowledge. It is said in the hadith-

Meaning: Seeking knowledge is obligatory upon every Muslim. (Ibn Majah)

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It is the responsibility of the believer to maintain peace in the society. All correctional
activities are regarded as community service. If there is any chaos or disturbance in the
society, it must be removed. Because chaos destroys the environment of the society.
Allah says-

Meaning: For persecution is far worse than killing. (Surah Al-Baqarah, Verse: 191)
Social service also includes protecting social security, solving conflicts and disputes.
Allah Ta’ala says, ‘And if two groups of believers fight each other, then make peace
between them.’ (Surah Al-Hujurat, Verse: 9)
It is necessary to inculcate the habit of doing work that benefits the public from
childhood. For example, repairing damaged roads, helping in the construction of new
roads, building bridges and dams, serving sick people, transporting injured people to
medical centres, planting trees, saving the environment, etc.
Social service is an act of worship. Through this violence and hatred is removed from
the society. Allah’s help can be obtained through social service. Rasulullah (SAW) said,
‘Allah helps a servant as long as he helps his brother.’ (Muslim)
Finally to say, we want to serve the society. We will build the society well, devote
ourselves to the welfare of all people and try to get the satisfaction of Allah through
human service.
Harmony and Equality
Islam is a religion of equality, friendship, amity and peace. The Holy Prophet (peace
be upon him) was the pioneer of tolerance and compassion towards all. Desire for
mutual welfare, standing next to people in danger, giving priority to others despite
their own needs etc. are the traditional beauty of Islam. The best example of harmony
and equality is the Ansar of Madinah. They sacrificed their wealth and interests for
the Muhajirs (the migrants) despite their own need and poverty. About this sacrifice
of theirs, Allah Ta’ala says, ‘They give the emigrants preference over themselves even
though they may be in need.’ (Surah Hashr, verse: 09)
Amity means friendship, bonding, courtesy, affection, companionship, affinity, friendly
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relationship, etc. And Sammya means equality and similarity. Equality can be of many
types such asfinancial, social, religious and legal equality. In the eyes of Islam, all
people are equal.

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Importance
The importance of harmony and equality in Islam is immense. In Islam, injustice,
tyranny of the strong on the weak, fighting, oppression in the name of religion, torture,
terrorism, riots, sedition are not acceptable. Islam does not differentiate between people
on the basis of caste, religion, caste or language.
In the eyes of Islam, all people are equal. Because all are children of one Adam. And
Adam (AS) was created from the soil. The Beloved Prophet (peace be upon him)
destroyed caste discrimination and the pride of nobility. He laid the foundations of
unity, equality, amity and peace. To strengthen this peace at all levels, the Holy Prophet
(peace be upon him) explained the word ‘Muslim’ and said, ‘The one from whose
hands others are not safe is not a true Muslim.’
Harmony and equality are essential for a healthy social environment. Spreading hatred,
torture and oppression between different communities is prohibited in Islam. Allah
says:

Meaning: Do not let the hatred of a people lead you to injustice. Be just! That is closer
to righteousness. (Surat al-Maida, verse 8)

The Holy Prophet (peace be upon him) struck the root of the glory of rich and poor, caste
and clan. He has established equality, friendship and world brotherhood, guaranteed
equal rights for all. In this context, Allah Ta’ala says, ‘O believers! Do not let some
men ridicule others, they may be better than them. (Surah Hujurat, verse: 11) Everyone
should be treated well regardless of caste, religion and class. Because everyone belongs
to the same family. Rasulullah (SAW) said, ‘The world is the family of Allah. The
person who is best to his family is also best to Allah.’ (Tabrani)

From the beginning, Islam has been talking about building a society based on human
rights, equality, harmony and justice. It has also taken effective steps to implement it in
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real life, asked to pray in a row for equality of worship. In Salah, there is no hindrance
for the head of state and the beggar to stand side by side in the same row. Zakat system
was introduced to prevent the disparity between the rich and the poor. Fasting, Eid,
Sacrifice, Hajj have sown the seeds of equality in all worships.

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Islam is a religion of justice. It is the duty of the believer to establish equality, friendship
and harmony in the society. Because good deeds are likedby Allah. Rasulullah (SAW)
was asked, who is the most beloved person to Allah? He replied, ‘He who is most
beneficent to mankind.’ (Tabrani)

In the character of Rasulullah (SAW), a wonderful reflection of amity, equality and

friendship has emerged. Sahl bin Saad (RA) said, “A woman brought a beautifully
crafted piece of cloth for Nabiji and said, ‘I have made it with my own hands. I will be
happy if you wear it.’ Rasulullah (SAW) accepted the cloth. He also needed clothes.
When he came out of the room wearing it as a lungi, a person said, ‘Very nice clothes!
Will you donate it to me?’ Then Nabiji went to the house, opened it, folded it and sent
it for the man. Seeing this scene, the other Companions scolded the person and said,
‘Hey brother! Don’t you know, the cloth is needed to Nabiji? And he doesn’t say ‘no’
if anyone wants something.’ The man replied, “I know all that, yet I wish, that I may
make my shroud with cloth blessed by the sacred touch of his body.” The narrator
Sahabi said, after the death of that person, he was buried in that cloth. (Bukhari)

Also, the symbol of equality, the Holy Prophet (peace be upon him) appeared at the
invitation of a Jewish woman. He stood up after seeing the dead body of a Jew. The
door of meeting the Great Prophet was always open to everyone. And in the farewell
Hajj speech, he said, ‘Human children were created from Adam (AS) and Adam (AS)
was created from the soil. There is no superiority of one over the other.’

A Muslim will work for the welfare of another Muslim, maintain mutual and cordial
relationship. They will come forward in each other’s danger. He will give food if another
one is hungry, respond if he is invited. If someone is sick, he will nurse,keep him safe
from the harm of face and hand. If anyone dies, he will attend his funeral and burial.

These things are emphasized in Islam. Because Allah’s help is obtained by helping
others. Rasulullah (SAW) said, ‘Allah continues to help the servant as long as the
servant continues to help his brother.’ (Muslim)

Just as Islam has urged the elimination of enmity, hatred and conflict between Muslims,
it has also ordered to maintain amity and goodwill with people of other religions and
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nations. Rasulullah (SAW) said, ‘By Allah, he is not a true believer, from whose evil
his neighbour is not safe.’ (Al-Mustadrak)

If this unique ideal of Islam can be implemented, peace will return to the society. And
humanity will be freed from turmoil and suffering.
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Writing a Reflective Diary

“How I can involve myself in community service”
(Write how you would involve yourself in social service in the light of the
mentioned title.

Kindness to Children
Virtue leads to happiness, peace and prosperity. On the other hand, bad behaviour leads
to misery. Islam has ordered to be gentle with children. The minds of children and
teenagers are very simple, tender and pure. If children are treated gently, they will grow
up safely. Rasulullah (peace be upon him) has gifted the world a ‘child friendly’ society.

A child is the primary form of a person at birth. The United Nations Convention on
the Rights of the Child defines a child as any human child under the age of 18. In the
context of our country, those who are in the age range of 0-18 years are considered as
children. However, in the eyes of Islam, a human child who has not reached puberty is
a child.

Virtue means pure conduct, good behaviour, good manners etc. Kindness towards
children is to treat children well.
Virtue is a noble quality of man. It helps to win the hearts of children. So a believer
should love children, caress them, greet them, treat them gently, talk to them in a soft
voice, and kiss them. Because these are the teachings of the Holy Prophet (peace be
upon him). Nabi Karim (peace be upon him) himself used to be gentle with children.
His genuine love for children will forever be remembered in history. Being kind to
children builds self-esteem in them. Behaving well with children is part of Iman. The
Prophet (peace be upon him) said about this-

Meaning: He who does not love our younger and respect our elders does not belong
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to us. (Tirmidhi)
Virtue is the beauty of Islam. It is the responsibility of parents to treat their children
well, to teach them good and clean manners, to call them by beautiful names, to make
them accustomed to prayer, to teach them good manners of speech, pure pronunciation,
etc. These are part of good manners towards children. Rasulullah (SAW) said, “Love
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your children, treat them well and teach them good manners and conducts.” (Tirmidhi)
He said in another hadith, “Teaching children virtue is better than charity.” (Muslim)
Children are the butterflies of heaven. The moral teaching of Islam is to treat children
well. Playing with children, joking, telling stories, giving time, looking after them,
buying new clothes, giving gifts, making them interested in religious activities, praising
good deeds, understanding emotional expressions, fulfilling basic needs, and praying
for them are also a virtue.
The Prophet (peace be upon him) loved and cherished all children, Muslim and non-
Muslim. He used to play sports with them. The Holy Prophet (peace be upon him)
sometimes used to be like a horse and his two grandsons Hasan and Hussain (RA)
used to ride on his back. Many times when the Holy Prophet (peace be upon him)
bowed down to Sajdah in prayer, the two infant grandsons would ride on his back. He
remained in prostration until his grandsons descended from his back. He never felt
bored. He didn’t even forbid. When a child came to the mosque, he would call him in
front. After returning from the trip, he used to make the small children sit in front and
behind the camel and used to laugh and enjoy with them. He used to caress the children
and sit close to them. He patted them on the head. He used to buy them new clothes.
Thinking about the suffering of children, he advised to shorten the congregation of Farz
Salah. He used to inquire about the children despite his busy schedule. This is how
Rasulullah (SAW) behaved well towards children.
In the life of the Holy Prophet (peace be upon him), there are many incidents of kindness
towards children and adolescents. Once while delivering a sermon in the mosque,
Hasan and Husain came towards their grandfather dressed in red clothes. Rasulullah
(SAW) could no longer wait on seeing them. He suspended the sermon and made them
sit in front of him. Then he started the sermon. (Ibn Majah) He was never disturbed
by any behaviour of children. Once he was feeding a child with sweets. At that time
the child urinated on his lap. But he was not disturbed at all, rather washed the place
himself with water.
Rasulullah (SAW)’s compassion for orphans was even greater. Once on the morning of
Eid, Nabiji (peace be upon him) saw a child standing on the road and crying. He was
wearing torn clothes. Mud was there all over the body. He asked the child and found out
that he was an orphan. Nabiji was very sad to hear this. He felt compassionate for the
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child. He brought the child home. He told his wife Ayesha (RA) to give the child a good
bath. Ayesha (RA) bathed the child. Then Prio Nabi dressed him in new clothes with
his own hands. Then he took him to pray the Eid prayer andtold the childaffectionately,
‘From today I am your father and Ayesha is your mother.’

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If the tender and pure mind of children gets with any bad idea, it will remain in their
future life. So children should be trained to speak the truth and follow the right path.
We should always speak them the truth. Harsh language should not be used. Fulfilling
promises made to them, not abusing them physically and mentally, not getting angry,
not mocking, not abusing them, not neglecting them, not cursing them, not getting
upset with their behaviour etc. are also virtues. For example, Anas (RA) spent 10 long
years in the service of Rasulullah (SAW). Describing his childhood, he said, “The
Prophet (peace be upon him) never objected to any of my actions, saying why you did
this or why you didn’t do that.” (Muslim)
Finally, it can be said that the children of today are the future leaders of the country, nation
and state of tomorrow. So if children are treated well, they are taught good manners,
they are taught the ideals of Islamic ethics and human values, then parents, society,
nation and state will benefit from their service. The future world will be beautiful.

Self-Evaluation (Observing yourself through the eyes of a parent)

How am I to family or neighbours, parents, elders, children?
(You collect the comments of 5 to 10 people in the light of the mentioned title. In
this case, if the commentator is able to sign, the prescribed chart with the signature
will be submitted in the reflection diary according to the teacher’s instructions).

Your (family member/neighbour)

Commentator Signature
comments or thoughts about me

Father

Mother

Younger Sister
Grandfather
(Neighbour)

Responsibilities and Duties of Children towards Parents

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Parents are the greatest blessing given by Allah Ta’ala. It is through them that the child
sees the face of the world. The mother bears and nurtures the child through suffering
after suffering. The little child grows up slowly under the loving care of the parents.
They take care of the child in sickness, grief and danger. Children’s paradise lies under
their feet. Allah’s satisfaction is in the satisfaction of parents and Allah’sdissatisfaction
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is in the dissatisfaction of parents. It is not possible for the child to repay the debt of
the parents. Children have certain responsibilities and duties towards their parents. By
obeying them, the child will be able to attain paradise. Responsibilities and duties of
children are:

Treating parents well, serving them, showing respect to them, showing gratitude to
parents, trying hard to please them, giving them gifts on various occasions etc. Just
as parents brings up a helpless child with utmost affection, care and love, they should
treated similarly in their old age. Because if parents are happy, Allah is also happy. Not
only that,even if the parents are non-believers, Islam has ordered to treat them well.
Allah says:

Meaning: For your Lord has decreed that you worship none but Him. And honour your
parents. (Surah Bani Israel, verse: 23)
Every child should not hurt his parents, not bully them, not scold them, not use harsh
language, not disrespect them, especially in old age, the children should tolerate their
childish behaviour. It is the duty of the child to be generous towards them without
showing resentment towards their speech or behaviour. Allah Ta’ala says, ‘If one or
both of them reach old age in your care, never say to them even ‘ugh,’ nor yell at them.
Rather, address them respectfully. (Surah Bani Israel, verse: 23)
It is the duty of children to obey their parents. They should be consulted on any
matter. All of their instructions should be obeyed unless they order something against
Islam. One should speak to them in beautiful and elegant language and look kindly on
them. However, disobeying parents is haram/forbidden. Heaven and hell lie in their
satisfaction and dissatisfaction. In this context, Rasulullah (SAW) said-

Meaning: They are your paradise and your hell. (Ibn Majah)
The other duties of the child are to accompany the old parents, to take all the
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responsibilities of the parents if they are incapacitated, to meet all the expenses of
their maintenance, to provide financial support, to remove their difficulties, to provide
treatment as possible if they are ill, to care and serve them. It is the duty of the child to
support the parents when they become incapacitated due to illness or old age.

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Duties after Death of the Parents
After the death of the parents, the responsibility of the child is to bury them, to pay
the debts left by them, to fulfil the promises and bequests made by them before the
distribution of property, to give sadaqah for them according to their ability, to distribute
the property left by them fairly among the heirs, etc. Up to one-third of the bequeathed
property can be expended in fulfilling the will. Even we should maintain good relations
with relatives and friends of our parents.

After the death of the parents, it is the responsibility of the child to pray to Allah for
them and ask for forgiveness. The language of prayer is taught by Allah Ta’ala Himself,
as He and says-

Meaning: And say, O my Lord! Have mercy on them, as they brought me up as a child.
(Surah Bani Israel, verse 24).
Allah says elsewhere-

Meaning: O our Lord! Forgive me, my parents and the believers on the day of reckoning.
(Surah Ibrahim, verse 41)
In general, serving parents is worship. It is worship to endure sufferings given by
them. The destruction for those who do not fulfil the rights of parents is inevitable.
The Prophet (peace be upon him) once said three times, “Let that man perish.” He was
asked, ‘Who is he?’ He said, ‘It is he who gets his parents or one of them in old age and
did not become able to enter Paradise.’ (Muslim)
Cursing parents is a great sin. So we will keep the parents satisfied, fulfil all duties
towards them. They want our well-being. We will always obey their orders.

Dignity and Rights of the Elder and the Aged

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Aging is a biological state which is the last stage of human life cycle. Everyone has to
face this cruel reality. Today among us, those who have reached old age are our elders
and the successful reformers/shapers of society. We are the ultimate beneficiaries of
their lifelong sacrifice. Therefore, Islam has given due dignity and rights to elders.

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Elderly in the general sense refers to a physically and mentally disabled person.
According to the National Elderly Policy and the United Nations Declaration on
Elderly, a person aged 60 years or above is considered an elderly person. The rate of
increase in the elderly population in Bangladesh is alarming. Currently, the number of
elderly people in Bangladesh is 1.60 crore which is 8 percent of the total population.
Demographers estimate that the number of elderly people in the country will be 2.80
crore in 2025 and 4.50 crore in 2050. In 2050, the number of elderly people will be 20
percent of the total population.
Respecting elders is a practice followed by all societies. The tradition of showing
respect and honour to the elders in the society can be observed even today. Still, some
old people are sent to old homes which is by no means desirable. The elderly are not a
burden to the family, society and the state; rather, they are a unique source of inspiration
for success in this world and the hereafter. Islam has given immense respect and honour
to elders. Prophet (peace be upon him) also urged to protect the honour and dignity of
elders and ensure their rights. He said, ‘He who does not love our younger and respect
our elders does not belong to our party.’ (Tirmidhi)
Showing respect and honour to the elders is the Sunnah of Rasulullah (SAW). So
dignified person should be given his due status. Because if the elders are respected and
appreciated, peace and order is maintained in the society. Rasulullah (SAW) said, ‘Your
welfare and blessings are with the elders.’ (Ibn Hibban)
A wise man should be respected for his knowledge and an old man for his age. This is
the teaching of Islam. Those who do not follow this law of Islam must appear before
Allah as offenders. In fact, showing respect to Allah lies in the respect and honour of
the elders. Rasulullah (SAW) said-

Meaning: Surely honouring a white-haired Muslim is similar to honouring Allah the

Almighty. (Abu Dawud)
Islam values and respects the elders. They are given priority in salam and special
privileges in Salah. For example, if an old man is unable to pray standing, he will pray
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sitting. If he is unable to do that, then he should pray lying down. Even in honour of
the elders, the Prophet (peace be upon him) has ordered the imam to shorten the prayer,
given priority to the elders in leading the prayer, given special privileges in observing
the fast. If the aged or elderly person is unable to keep the fast, then one poor person
will be fed for each fast. In return, the elders are exempted from fasting. Provision of
alternative Hajj is there for those who are physically unable to perform Hajj. Not only
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that, Islam has also given preference to the elderly in getting close to the Prophet (peace
be upon him). Rasulullah (SAW) used to say, ‘Let the elders and wise men among
you stand near me. Then those who are close to them will stand in turn. Then those
who are close to them will stand.’ (Muslim) Special importance has also been given to
the worship of the elders. Since it is difficult for the elderly to perform Ibadah due to
physical reasons, Allah Ta’ala accepts their Ibadah.
The teaching of Islam is: It is the duty of the child to take care of the parents in their old
age in the same way as the parents take care of the children when they are helpless. This
is not the end, even if the parents are non-Muslims, Islam has ordered to maintain a
good relationship with them. Neglecting this duty is inhumane and un-Islamic. There is
no forgiveness for those who do such things. On the other hand, there is family turmoil
due to not giving due status to elderly parents. Family traditions are under threat. And
various types of social chaos are being created.
The contribution of the elders in family, social and national life is immense. At one
point they reach old age. Then it is an inevitable duty of the society to provide the
overall welfare and protection of the elderly. The elders deserve love, care and respect.
Also, giving priority in talking and getting a seat, providing financial assistance and
rehabilitation if needy, providing necessary care, providing food and medicine, medical
treatment, clothing and shelter, helping to cross the road, etc. are the rights of the elderly.
In short, it is everyone’s duty to show proper respect and fulfil the needs of the elders.
It is also a human responsibility, especially for close relatives. So there should be no
disrespect, no discrimination towards the elderly. Respect, compassion and love for the
elderly should be the pledge of all. It is possible to gain Allah’s satisfaction by showing
respect for the elders and fulfilling their rights.

Group Works/Activities
Discuss with your classmates how you show or will show respect and reverence
to your parents, family or neighbourhood elders according to the teacher’s
instructions.

Akhlak-e-Jamimah (Reprehensible character)

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The word Jamimah means evil, disliked, reprehensible etc. Akhlak-e-Jamimah means
reprehensible nature, evil nature etc. The inferior, evil and reprehensible nature of
human life is called Akhlak-e-Jamimah. For example, pride, hatred, lying, usury, bribery,
obscenity, cheating, mockery, betrayal, envy, greed, slander, gossip, miserliness, anger,
pride, etc. are all Akhlak-e-Jamimah. Akhlake Jamimah is the exact opposite of Akhlak-
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e-Hamidah. Later we will learn about adultery, obscenity, drug addiction, slander and
bribery.
Avarice

Parashrikatrata or avarice means envying the good or progress of others, not being able
to bear the good fortune of others. Jealousy of others because of their honour, wealth,
promotion and seeking their destruction is called avarice. The people with avarice do
not help others in good deeds but create obstacles. By means of violence, they hinder
the progress and fortune of others by any means. They try to find fault with others.
They do not hesitate to do wrong things like gossip and chatter to serve their own
interests. As a result, the mutual harmony and peace between the people of the society
is destroyed.

Bad Result
Avarice is an abominable mentality that causes various social problems. In Islamic
Shariah, polygamy is declared haram. When Allah Ta’ala honoured Adam (AS) by
creating him, Iblis disobeyed Allah’s command by disobeying the superiority and
honour of Adam (AS). Because of this he is cursed and deprived of Allah’s mercy.
The root causes of covetousness are mutual hatred, self-conceit, greed for leadership,
tendency of thinking others as inferior. Avarice is the first crime committed in human
society. Kaabil, the son of Hazrat Adam (AS) was jealous of his own brother Habil
and killed him. In this way wickedness increases due to selfishness. Therefore, while
ordering to refrain from envy and jealousy, Rasulullah (SAW) said, “Do not hate each
other, do not be jealous of each other, do not plot against each other and do not sever
mutual relations. Be brothers to each other as servants of Allah. (Bukhari)

A jealous person is always hurt by the progress of others. Ha can’t tolerate other people’s
good luck. He is always burning with jealousy, always thinking of harming others. As
a result, his mental peace is destroyed. He cannot enjoy anything in peace. He cannot
devote himself properly to his work. As a result, his self-development is hindered.
On the other hand, a person who survives from philanthropy can focus on his work,
worshiping Allah with single-mindedness. As a result, he is blessed with success in the
world and the hereafter. Once Rasulullah (SAW) declared a Companion to Paradise.
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When he was asked about what special he was doing for which Rasulullah (SAW)
has declared him Paradise, he replied, “When Allah bestows upon a person something
good, I never envy him.” (Ibn Majah)

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We do good deeds with great difficulty. Allah rewards us in return. But selfishness
destroys our rewards. Rasulullah (SAW) said, “Beware of envy. For, as fire consumes
and destroys wood, so envy consumes or destroys the good deeds of men.’ (Abu Dawud)
Rasulullah (SAW) said in another hadith, “The sins of three persons are not forgiven.
One of them is one who harbours hatred towards others. (Al-Adabul Mufarad)

Avarice turns people away from good deeds. The people with avarice are immersed in
negative thoughts. They consider others inferior and small. He insults others whenever
he gets the chance. As a result, violence and hatred increases in the society, peace and
order is destroyed. Islam is a religion of peace. It is the duty of every Muslim to seek
the welfare of others, so that peace is established in the society. Rasulullah (SAW) said-

Meaning: Desire for mutual welfare is religion (religion). (Muslim)

A believer can never be dissatisfied with the good fortune of others. He will wish
good fortune for himself and others. Rasulullah (SAW) said, ‘You cannot be a perfect
believer until you do not like for your brother what you like for yourself (Bukhari).
Many previous nations have perished due to avarice. Rasulullah (SAW) said, “The
disease of the ummah before you has been infected among you. That is jealousy and
hatred. And hatred destroys (religion)’. (Tirmidhi)

There is no harm in seeing others improving or doing good, and wishing for good for
yourself- like competing with one another in acquiring knowledge or giving charity.
When the Companions of Rasulullah (SAW) saw others doing good deeds, they wished
to do good deeds themselves. They used to pray to Allah that He would grant them such
a blessing. Almighty Allah instructs mutual cooperation and says, “Help each other in
good deeds and Allah-fearing”. (Surah Al-Ma’ida, Verse: 2) Rasulullah (SAW) says-
‘Allah helps His servant as long as he helps his other brother.’ (Muslim)
Development of individual, family, society and country is accelerated through
mutual cooperation. On the other hand, due to covetousness, one cannot tolerate the
improvement of the other, rather hinders the improvement of the other. As a result, the
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development of individuals, society and the country is hindered. We should try to avoid
the envy of the envious. Allah Ta’ala has taught us dua to save us from the envy of the
envious. It is stated in the Quran-

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Meaning: And seek refuge (with Allah) from the evil of the envious when they envy.
(Surat al-Falaq, verse 5)
As mutual love develops, avarice disappears. Rasulullah (SAW) ordered to exchange
salaam to develop love, asked to exchange gifts as much as possible. We will love each
other, never be jealous of others, and never be selfish. We will all live together, build a
beautiful society.

Slander

Group Works/Activities
Make a list of the harmful aspects of hypocrisy, slander and discuss it in groups
and present it (on a poster).

The word ‘opobad’ means to slander, defame, falsely accuse, falsely condemn, etc.
Placing blame on an innocent person is called slander. Slander is called Tuhmat and
Buhtan in Arabic.
Slandering others is a heinous crime. People don’t trust a slanderer; everyone hates
him. Many times due to slander, an innocent person becomes known as guilty in the
society. As a result, his dignity is demolished.
Slandering others is considered abhorrent in every society. Islam has declared all forms
of slander haram. Lying is the root of all sins. Slandering someone is the worst lie. It is
stated in the Qur’an:

Meaning: Allah’s curse on the liars. (Surah Al-Imran, verse: 61)

Blaming each other unnecessarily has become a social disease. Social media is one of
the means. A matter is spread on social media without knowing whether it is true or not.
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It is important for everyone to be aware of this. Since slander is most likely to occur out
of ignorance and suspicion, so no blame should be imposed on anyone on the basis of
concept. To avoid slander, we should have a good understanding of people and avoid
making assumptions. If fault is told to anyone against another, he should scrutinize it
without blindly believing what he says. Almighty Allah says, “O believers! You stay
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away from most assumptions.’ (Surah Al-Hujurat, Verse: 12)
One is slandered out of personal enmity and malice. Even if the slander is used to
defame the character of a temporarily innocent person, the consequences are dire. It is
a heinous crime to accuse the chaste women of adultery. Allah Almighty says, “Surely
those who accuse chaste, unsuspecting, believing women are cursed in this life and the
Hereafter. And they will suffer a tremendous punishment’ (Surah An-Noor, Verse: 23)
In Islam there is a provision of punishment for slander. Those who accuse an honest
and innocent woman of adultery must prove it with four witnesses. If it cannot be
proved by four witnesses, each will receive 80 lashes. Their testimony against anyone
will never be accepted in an Islamic court and from then on they will be known as Fasiq
and sinners. Almighty Allah says, ‘Those who accuse chaste women of adultery and
fail to produce four witnesses, give them eighty lashes each. And do not ever accept
any testimony from them—for they are indeed the rebellious—except those who repent
afterwards and mend their ways, then surely Allah is All-Forgiving, Most Merciful.
(Surah An-Noor, Verses 4-5)
Rasulullah (SAW) said, “Do you know what backbiting is called?” The Companions
said, ‘Allah and His Messenger (peace be upon him) know best.’ He said, ‘Speaking of
your brother in such a way as he dislikes is ghibat. The Companions asked Rasulullah
(SAW), “O Messenger of Allah, if the fault I am talking about is there in my brother,
will it be backbiting?” In reply the Prophet (peace be upon him) said, “If the fault you
speak of is there in your brother, then you must have slandered him and if what you
say is not there in him, then you have falsely slandered him.” (Muslim) Backbiting or
slander is completely haram and forbidden in Islamic Shariah. Just as it is a crime to
backbite, it is also a crime to hear a deliberate backbite.
When someone backbites in front of us, we should ask him to stop. Or we should move
away from there. The beloved Prophet (peace be upon him) said, ‘A blasphemer will
not enter Paradise’ (Bukhari and Muslim).
Rasul (peace be upon him) has strictly forbidden baseless talk and spreading any news
without verifying it. Rasulullah (SAW) said, ‘It is enough for a person to be a liar to
speak out what he hears.’ (Muslim)
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People are defamed by false accusations. No one has the right to defame anyone.
Rasulullah (peace be upon him) said about the one who belittles the honour of another
brother, “If a Muslim insults another Muslim in a place where he is dishonoured, Allah
will insult him in a place where he hopes to be helped.” (Abu Dawud)

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Slandering sometimes leads to blasphemy. Slandering Allah and His Messenger is Kufr.
By slander, the right of a servant is demolished. If someone is slandered, the slanderer
will not be forgiven if he does not forgive. So we should refrain from slander.

Investigation of the instructions of Islam on hypocrisy and slander

With the help of the teacher, find out the Islamic rules, regulations and instructions
about hypocrisy and slander outside the textbook. In this case, you can take the
help of various religious books, online sources, etc., by consulting with religiously
knowledgeable people. Then present the rules or instructions received as per the
instructions of the teacher.

Bribe
‘Ghush’ means bribes, overpayment of salary, illegal gifts etc. The officers and
employees assigned to each job get fixed salary and allowances. Accepting extra
money or gifts for a job is called bribery. In many cases, the responsible officials force
the service recipient to pay for the service, and sometimes the service recipient pays
extra money to get unethical benefits. Both types of exchange of favours are considered
bribes. Bribery is a heinous crime.
The scope of bribery is very wide. Directly or indirectly taking extra advantage from
another person will also be considered as bribery. Even accepting something in return
for interceding for someone else would be considered bribery. Rasulullah (SAW) said,
“Whoever intercedes for his brother and he gives him something as a gift in return. If he
accepts it in this state, then he entered through one of the great gates of interest. (Abu
Dawud)

Evil Effects of Bribery

Bribery leads to moral decay. When people deviate from morality, social peace and
order is destroyed. The service recipient does not receive the service in the normal
process. In many cases the service is delayed. People meet with harassment. Bribery is
a punishable offense in all societies and countries of the world. Bribe giver or receiver
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is punished if caught.
Bribery exchange is haram and great sin in Islamic Shariah. If one thinks the exchange
of bribes permissible, then he becomes a kafir/disbeliever. Allah Ta’ala has declared the
wealth acquired through bribery impure. Allah Ta’ala has given a clear order to refrain
from exchanging bribes and says, ‘Do not consume one another’s wealth unjustly, nor
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deliberately bribe authorities in order to devour a portion of others’ property, knowing
that it is a sin. (Surah Al-Baqarah, verse: 188)
Although it is possible to enjoy temporary pleasures with the wealth acquired through
bribery, one has to suffer in the world and the hereafter. Everyone hates a bribe taker.
He will have to face severe punishment in the Hereafter as well. Due to the temptations
of this transitory world, many fall into this heinous crime. They should not be deprived
of the success of this world and the hereafter because of their addiction to easy money;
Allah the Almighty warns them- Say, O Prophet, good and evil are not equal, though
you may be dazzled by the abundance of evil. So be mindful of Allah; O people of
reason, so you may be successful.” (Surah Al-Maida, Verse: 100)
Both bribe givers and receivers get unethical benefits. Many people are deprived of
the rights they deserve because of them. Deprived people curse the bribe giver and
receiver. Allah Ta’ala and Rasulullah (SAW) also cursed them. Rasulullah (SAW) says-

Meaning: Curse of Allah on both the giver and taker of bribe. (Musnad Ahmad).
Rasulullah (SAW) says-

Meaning: Both the giver and the receiver of bribe are hellish. (Tabarani)
Rasul (peace be upon him) also says-

Meaning: Rasulullah (SAW) cursed both the bribe giver and the receiver. (Tirmidhi)
Many times gifts are given to officials or employees to get unethical benefits. If the
official accepts additional gifts while performing his duties, it will be considered as
bribery. As narrated in the hadith, Rasulullah (SAW) employed a man named Ibn
Lutbiya to collect Zakat. He returned after collecting zakat and said, ‘These are the
wealth of your zakat, and these have been gifted to me. Rasulullah (SAW) stood on the
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dais and praised Allah and said, “What happened to my servant!” He tells me, these are
yours, and these have been gifted to me. Why didn’t he stay at home with his parents?
Then he would see if someone gave him a gift or not? By Allah, whoever among you
embezzles something unjustly, he will appear on the Day of Resurrection carrying it on
his shoulders.

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Then, if his acquired wealth is a camel, it will make its (camel) sound, and if it is a cow,
it will make sound like humba hamba, and if it is a goat, it will keep on making sound
like vaan vaan. Then Rasulullah (SAW) raised his hands so much that the whiteness of
his armpits became visible. He said three times, O Allah! Have I delivered? (Bukhari
and Muslim)
If someone asks for forgiveness from Allah Ta’ala, Allah the Almighty forgives his sins.
But He does not forgive the right of the servant, until he forgives the one whose right
has been violated. Therefore, Allah Ta’ala will not forgive his sins, until the person
who suffered for the bribe does not forgive him. Rasulullah (SAW) said about the
punishment of the bribe giver, both the giver and the taker are in hell. (Tabrani)
A bribe receiver takes away the rights of others, and is hated by all. In this way mutual
hatred increases in the society and peace and order is destroyed. The opposite of a bribe
is a gift. Giving something to one another in love is called a gift. Love grows through
the exchange of gifts. Rasulullah (SAW) encouraged us to exchange gifts. We will
refrain from accepting and paying bribes and build a beautiful and orderly society.

Drug Addiction
Narcotics distort the human brain, cause anxiety, addiction, and decay thinking power.
People become intoxicated by consuming specific foods and drinks. Addiction prevents
people from thinking normally. So drugs have been made haram. Drug addiction is a
very heinous and despicable vice. All types of drugs are prohibited in Islam. Almighty
Allah says:

Meaning: O believers! Intoxicants, gambling, idols, and drawing lots for decisions1 are
all evil of Satan’s handiwork. So shun them so you may be successful. (Surat al-Maida:
90)
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All bad habits can be given up, but drug addiction cannot be given up easily. Drugs
destroy people’s senses. Even taking small amounts of drugs is prohibited. Rasul (peace
be upon him) said, “All those things which are intoxicating in large quantities, those
things are forbidden even in small quantities”. (Tirmidhi)

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Drugs are called ‘Khamr’ in Arabic. Among the narcotics wine, ganja, phensidyl, yaba,
opium, heroin, marijuana, LSD, cocaine, morphine, cannabis, tari, codeine tablets,
rectified spirit, buprenorphine, alcohol etc. are noted. Consuming or taking these
substances for the purpose of intoxication is prohibited.
Drug addiction is the source of many sins. As a result of drug addiction, people indulge
in various misdeeds including murder, robbery, theft, stealing, brawling and corruption.
Drug addiction increases social unrest, creates family strife, turmoil, and destroys mutual
harmony. Rasulullah (SAW) said ‘drinking wine is the source of all obscenity and sin’.
As a result of drug addiction, worship is not accepted by Allah. Also, Allah Ta’ala
dislikes drug addicted people. Drug addiction keeps people away from jikr, fear of
Allah and worship. The beloved Prophet (peace be upon him) said, ‘A drunkard will
meet Allah after death like an idolater’. (Musnad Ahmad)
Besides drug addiction, another bad habit of people is smoking. Smoking is injurious
to health. Smoking is done with bidis, cigarettes, cigars and tobacco products. Smoking
is also prohibited in Islam. Smoking causes bad smell in mouth. It is forbidden to go to
the mosque with a smelly mouth. The stench causes problems for other worshippers.
The Prophet (peace be upon him) has forbidden to go to the mosque with bad breath.
Smoking causes people to die slowly. Nicotine in tobacco is a toxic substance. Everyone
exposed to smoking is affected. Children suffer more physical harm. It is through
smoking that the adolescents turn to other drugs.
Smoking and drug addiction also waste money. They get involved in various social
crimes in the society for earning money, create family strife, misbehave with parents,
relationships with people are destroyed. Allah does not like the wasters. Allah Ta’ala
says, “Indeed, the spendthrifts are the brothers of Satan.” (Surah Bani Israel, verse 27)
Apart from financial waste, drug addiction and smoking cause health damage the most.
Because of this, people suffer from liver problems, hepatitis, pneumonia, shortness of
breath, lung cancer, heart disease, kidney problems, bronchitis, tuberculosis, gastric,
loss of appetite, weight loss, loss of taste, respiratory tract cancer, nerve damage and
their life falls at risks. Sometimes it leads to slow death.
Islam is a complete code of life. Islam provides a clear definition of halal and haram.
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Allah Ta’ala has ordered everyone to eat Halal food. He has made all kinds of nutritious
food halal and all harmful things haram. Allah Ta’ala says, “Eat of the good and lawful
things which I have given you as sustenance”. (Surat al-Baqarah, verse: 172).
So we will live a beautyful, normal and orderly life without being addicted to drugs.

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Obscenity
Obscenity stands first in the Akhlaq-e-Jamimah or reprehensible character. Obscenity
is shameless behaviour. Shame prevents people from all evil. Shame or modesty is a
special part of faith.
A Muslim’s heart must always be pure. Purification of the heart requires modesty and
a pure mind. It can never be obtained from indulging in immorality. And obscenity is
so abominably impure that Allah has forbidden even approaching it. Because obscenity
opens the way to all other sins. Allah says:

Meaning: Do not even approach the brink of obscenity in public or in secret. (Surah
Al-An’am, Verse: 151)
Currently, in modern society, obscenity is being presented in front of us in various ways.
Due to lack of Islamic knowledge, we are unknowingly accepting and propagating it.
Allah Ta’ala says, “Those who want to spread obscenity in the society of believers will
suffer a painful punishment in this world and the hereafter.” (Surah An-Noor, Verse: 1)
Allah Ta’ala has created man as the best living being. It is only general and natural that
man would be decent as the best creature in creation with conscience. Satan commands
people to behave indecently. Allah Ta’ala says, ‘He only incites you to commit evil
and indecency, and to claim against Allah what you do not know.’ (Surah Al-Baqarah,
Verse: 169)
A naughty person leaves a mark of obscenity in character, speech and everything. His
behaviour with people and society is rough. The beloved Prophet (peace be upon him)
said, “A believer is never a backbiter, a curser, shameless and obscene” (Tirmidhi).
An immoral person will never like the orderly and beautiful rules of society. He will
like profanity. Because his heart is dead. He fails to realize the beauty and happiness
of modesty. We will always practice decency and refrain from all kinds of obscenity.

Writing Reflecting Diary

“Akhlak-e-Jamimah (indulgence, slander, bribery, drug addiction and obscenity)
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creates disorder in our society.”

(You will prepare a report of 200 words in the light of the given title and later present
(present speech) as per the instructions of the teacher.)

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Chapter Five

Ideal Lifestyle

Dear students, you must remember that in class Six and Seven, we
learned about the life of our beloved Prophet Muhammad (peace be
upon him) up to his birth, prophethood, preaching of Islam in Makkah,
going to Mi’raj and migration to Madinah. In the 8th grade, we have
learned about preaching Islam in Madinah, formation of Madinah state,
conducting of various campaigns including Badr, Ohud, Khandak in
self-defence and the treaty of Hudaybiya and its significance. In this
class we will learn about the conquest of Khyber, the battle of Muta, the
conquest of Makkah, the battle of Hunayn, the Tabuk campaign and the
Farewell Hajj.।

Investigative work
“Whose lifestyle inspires me”
In the light of the mentioned title, write down the qualities of your favourite person
as you follow. The favourite person can be the student’s family member/neighbour/
classmate/teacher etc.
Favourite
Qualities I like The ways I follow
Person
Nazma 1. truthfulness 1. I speak the truth in all aspects of daily
(my mother) life.
2.
2.
3
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3.

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Hazrat Muhammad (peace be upon him)

(From Conquest of Makkah to Death)

Pair Works
"Reminiscences of the Biography of Hazrat Muhammad (SAW)"
In the light of the mentioned title, prepare a list by discussing with your classmates
what you have come to know from the biography of Prophet Muhammad (SAW)
after studying in the previous class.

Conquest of Khaybar

Jews expelled from Medina for betraying the Muslims were living in a place called
Khaybar. Even after the expulsion they continued to incite against the Muslims. They
even prepared four thousand soldiers to attack the Muslims. The Holy Prophet (peace
be upon him) came to know about their conspiracy in 7th Hijri with 1600 soldiers and
led an expedition to Khaybar and defeated them. Even after the defeat, the Prophet
(peace be upon him) did not take revenge on them but forgave them in return for paying
the security tax. He returned their property and gave them freedom of religion. Such
examples of greatness in conquered territories are rare in history.

Battle of Muta

In 630 AD, the Roman feudal lord Shurahbil killed a Muslim envoy at Muta on the
Syrian border. Being forced, the Holy Prophet (peace be upon him) sent a group of
3000 Muslim soldiers under the leadership of Zayd bin Hares towards Muta. At Muta,
Muslim soldiers faced millions of Roman soldiers. Three commanders, Zayed, Zafar
and Abdullah, were martyred after fighting bravely. Then the greatest hero Khalid took
over the responsibility of commander. He adopted a strategy of temporary retreat. In
the meantime, a helping army sent by the Holy Prophet (peace be upon him) reached
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Muta, after which the combined Muslim forces attacked the enemy with great ferocity.
As a result, the battle turned in a very short time and the Muslims were victorious. The
Holy Prophet (peace be upon him) conferred the title Saifullah (Sword of Allah) on
Khalid bin Walid for his brave leadership in this battle.।

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Conquest of Makkah

Context of the Conquest of Makkah

According to the terms of the Treaty of Hudaybiyah, the Khuja’a community sided
with the Prophet (peace be upon him) and Banu Bakr sided with the Quraysh. But
within two years of the treaty, the Quraysh broke the treaty of Hudaybiyah. The Banu
Bakr tribe attacked the Khuja’a tribe with the help of the Quraysh and killed some of
them. The Holy Prophet (peace be upon him) came forward to help them according to
the terms of the Treaty of Hudaybiya.
He first sent a proposal to the Quraish that-
1. Either you compensate the Khuja’a community with a suitable amount.
2. Else, cut ties with Banu Bakr tribe.
3. If not, declare the Treaty of Hudaybiyah null and void.
The Quraysh accepted the latter proposal and declared the Treaty of Hudaybiyah null
and void. As a result, the Holy Prophet (peace be upon him) set off to Makkah with
10,000 (ten thousand) companions in 630 AD. The Muslim army camped in the Sar-
uz-Zahran valley near Makkah. Quraysh leader Abu Sufyan came out of Makkah with
two companions to observe the movements of the Muslims. At that time, Hazrat Umar
Farooq arrested Abu Sufyan and brought to the Holy Prophet (peace be upon him).
The Holy Prophet (peace be upon him) forgave his long-time enemy even when he
had the opportunity to kill him. Impressed by this greatness of the Holy Prophet (peace
be upon him), Abu Sufyan accepted Islam. During the conquest of Makkah, the Holy
Prophet (peace be upon him) declared, “Whoever enters the house of Abu Sufyan is
safe. Whoever enters the house of Hakim Ibn Hizam is safe. He who closes the door of
the house is also safe. Whoever enters Masjid al-Haram is also safe.”
The Holy Prophet (peace be upon him) entered Makkah in the guise of a conqueror
after crossing a small obstacle without shedding any blood. On the eve of the victory,
the Holy Prophet (peace be upon him) said to the Companions, “The animals and birds
of Makkah cannot be killed, trees cannot be cut, grass or any tree cannot be uprooted
and no one can pick up the fallen things without permission.”
After that, the Holy Prophet (peace be upon him) forgot about the past atrocities and
announced a general amnesty to the people of Makkah and said, ‘I have no complaint
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against you today. You can go because you are all free.’
Importance of Conquest of Makkah
The importance of the conquest of Makkah is immense. The conquest of Makkah
established the authority of Islam over the whole of Arabia. As a result of this victory,
the Bedouin tribes of Arabia began to come under the shadow of Islam.
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The conquest of Makkah was an unparalleled victory without bloodshed. The Muslims
were once forced to migrate to Madinah due to the persecution of the Makkahns. But
in the conquest of Makkah, they forgot all the injustices and sufferings of the past and
forgave them. Therefore, during the conquest of Makkah, there was no killing, looting,
torture of women and children, or coercive behaviour towards people of different
religions. There is no comparison in the history of the world for such a bloodless victory.
The Holy Prophet (peace be upon him) set an incomparable precedent by announcing
amnesty to the people of Makkah.
Conquest of Makkah restored the sanctity of Baitullah. 360 idols kept in the holy
Kaaba were demolished. At this time the Holy Prophet (peace be upon him) recited the
following verse of the Holy Quran-

Meaning: And declare, “The truth has come and falsehood has vanished. Indeed,
falsehood is bound to vanish.” (Bani Israel, verse: 81).
After the call of Hazrat Belal (RA), the Holy Prophet (peace be upon him) led the
assembled Muslims in prayer. Thus ended paganism forever from the Kaaba.

Battle of Hunayun

Although paganism ended with the conquest of Makkah, some sects were still opposed
to Islam. Among them, the Hawajin and Sakiq tribes of Makkah declared rebellion
against Islam. At that time the Bedouins also joined them. They assembled at Hunayan
near Makkah with 20,000 troops to attack the Muslims. On hearing this news, the Holy
Prophet (peace be upon him) marched towards Hunayun with 12,000 soldiers. This
battle took place in 630 AD.
As the Muslim soldiers crossed the narrow mountainous path, the hidden Bedouin
soldiers scattered them with arrows. At the call of the Holy Prophet (peace be upon
him), the Muslim army regrouped and attacked the enemy in a heroic manner. Allah the
Almighty helped the Muslims in this war through angels. As a result, Muslim soldiers
won the battle. A large amount of cattle, gold and silver and war materials were captured
by the Muslims. Also 6000 enemy soldiers were arrested.
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The pagans defeated in this war took refuge in Taif Fort. Muslim soldiers besieged
the fort of Taif. After a three-week siege, the people of Taif surrendered. Instead of
taking revenge from them, the Prophet (peace be upon him) behaved generously and
magnanimously. He forgave them. Impressed by the greatness of the Holy Prophet
(peace be upon him), the people of Taif embraced Islam.

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Significance of Battle of Hunayun

Battle of Hunayun is a great lesson for Muslims. Muslims became proud of their
superiority in this war and began to despise the enemy. As a result, they were scattered
by the surprise attack of the enemy. In the face of defeat, with the help of Almighty Allah
and the firm leadership of the Holy Prophet (peace be upon him), the Muslims finally
emerged victorious. In this war, Almighty Allah helped the Muslims by sending angels.
Allah Ta’ala says, ‘Indeed Allah has given you believers victory on many battlefields,
even at the Battle of Ḥunayun when you took pride in your great numbers, but they
proved of no advantage to you. The earth, despite its vastness, seemed to close in on
you, then you turned back in retreat. Then Allah sent down His reassurance upon His
Messenger and the believers, and sent down forces you could not see, and punished those
who disbelieved. Such was the reward of the disbelievers. (Surah Tawbah, Verses: 25-26)

Significance of the Battle of Hunayun

Victory in the Battle of Hunayun made the Muslims recognize as an invincible power.
As a result of the victory in this war, a large number of non-Muslims became interested
in accepting the allegiance of the Holy Prophet (SAW). The tribe of Banu Hawazin, the
eternal enemy of Islam, also embraced Islam. This increased the influence and prestige
of the Holy Prophet (peace be upon him) and he had free authority in the political field
as well. From this time the administrative importance of Madinah began to increase.
Medina’s trade and commerce expanded and it gained the status of an international city.

Tabuk Campaign

Tabuk Campaign is a significant event of 9th Hijri. The Byzantine Emperor Heraclius
became jealous when Islam began to conquer Makkah, Taif and Hunayun under the
leadership of the Holy Prophet (peace be upon him). His jealousy increased a hundredfold
when the Christians were defeated in the battle of Muta. Besides, the incitement of the
Arab Jews intensified the vengeful spirit of the Roman emperor. As a result, in 630 AD,
the Roman emperor marched to attack Madinah with about a million soldiers.

On learning about Heraclius’ campaign, the Holy Prophet (peace be upon him) marched
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towards Tabuk with 40,000 soldiers. The Roman soldiers retreated after receiving
news of massive resistance organized by the Muslims. The Prophet (peace be upon
him) waited there for a few days and returned to Madinah. It is known in history as
‘Ghazwatul Usra’ or the Battle of Hardship as this campaign was carried out through
extreme summer heat and unbearable water hardship.
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After the Tabuk campaign, representatives from the regions of Oman, Najran, Yemen,
Bahrain etc. came and expressed their allegiance to the Holy Prophet (peace be upon
him). Tribes like Banu Tamim, Mustaliq, Kinda, Azad, Tay, etc. embraced Islam.

Farewell Hajj

In 10th Hijri, the Holy Prophet (peace be upon him) wanted to perform Hajj. He left
for Makkah in 632 AD with millions of companions. It was the last Hajj of his life.
That is why this Hajj is called Farewell Hajj. The Holy Prophet (peace be upon him)
finished the Hajj program and addressed the assembled Muslims standing on top of
Mount Arafar. In this speech, he presented the image of an ideal Muslim society in
front of everyone. He talked about anti-social activities such as ancient customs, usury,
exploitation, torture, injustice to women etc. It is a unique speech in the history of
humanity. The Holy Prophet (peace be upon him) began his speech by praising Allah
the Almighty. Then addressing the people, he said, “O people! Listen to me carefully. I
don’t know, maybe I will not meet you any more here again after this year. O mankind!
Your blood and your wealth are pure like this day and this month until the day you meet
your Lord. Remember, you will have to appear before Allah one day and He will ask
for an account of your deeds.
Be careful! Do not to exaggerate about religion. Many nations before you have perished
due to excesses in religion.
O mankind! Remember your Allah is One, your father is one. Be careful! An Arab has
no superiority over a non-Arab just as a non-Arab has no superiority over an Arab. Just
as the black has no superiority over any white, so the white has no superiority over the
black. The only criterion of superiority over the other is Allah-fearing or good deeds.
O my followers, your wives have a right over you as you have over them. Be kind to
your spouses. Indeed, you accepted them with Allah as witness and made them lawful
for you according to His command.
Always treat the slaves with kindness. What you eat, feed them; wear them what you
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wear. If they do wrong and if it is unforgivable to you, then abandon them. But do not
be harsh with them, for they are also the creation of Allah and human beings like you.
All the blood (blood revenge) of the Dark Ages was abolished. And first of all, I declared
the blood of Rabi’a ibn Harith of my family null and void.
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All interest of the Dark Ages was abolished. First of all, I cancelled all interest of Abbas
Ibn Abdul Muttalib of my tribe today.
O mankind! Listen to me and try to understand. Know that all Muslims are brothers. You
belong to the same brotherhood. No one can take anything by force without permission.
I leave the words of Allah and the Sunnah of His Messenger to guide you. As long as
you practice these, you will not go astray.
You shall worship your Lord, perform the five daily prayers, fast the month of Ramadan,
and observe what I have commanded. By this you will enter the Paradise of your Lord.”
Then the Holy Prophet (peace be upon him) looked at the sky and said, “O Lord! Have
I reached your message to the people? The crowd responded in unison, ‘Yes, you have
conveyed everything to us.’ Then Rasulullah (peace be upon him) said in an emotional
voice, ‘O Allah! You be a witness’.
At that time the ohi was revealed to him: ‘Today I have perfected your religion and
fulfilled My favours upon you and have chosen Islam as your religion’. (Surah al-
Maida, verse: 3)
Then he addressed everyone and said, “Those who are present today will convey my
message to those who are not present. Those who are absent will be able to remember
my advice more than those who are present.”
After that, the Holy Prophet (peace be upon him) remained silent for some time and
looked at the crowd and said, ‘Adieu’.

Death of the Holy Prophet (peace be upon him)

After the Farewell Hajj, the Holy Prophet (peace be upon him) returned to Madinah.
Then one day suddenly he fell ill. Gradually his illness worsened. One day he gathered
the companions and said, ‘O friends! If I have ever wronged anyone, let him take his
revenge today. If I have disrespected anyone, let him do the same to me today. And if
I have usurped someone’s wealth, let him take it today from my wealth. Let him not
think, I will be displeased with him; because my nature is free from it.’
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At that time, a person demanded three dirhams from him. He immediately paid it and
said, “The insults and abuses of this world are much easier than the insults and abuses
of the Hereafter.” Also the Holy Prophet (peace be upon him) gave utmost importance
to prayer and behaving well with slaves during the last days of illness. He said, I am
bequeathing to you Salah, Zakat and you slaves. (Musnad Ahmad)
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The illness of the Holy Prophet (peace be upon him) was getting worse day by day. He
fainted several times before his death. Then his fever started to increase. The severity
of the fever had increased so much that the hands could not be laid on him. At that
time unrest and anxiety engulfed the entire city of Madinah. The Companions gathered
around his house with tearful eyes and sorrowful hearts. Everyone was looking for the
beloved Prophet (peace be upon him) with anxiety, restlessness and broken heart and
praying to Almighty Allah.
On the day of his death, he recovered a lot. But as time went on he fainted more and
more. Hazrat Fatima (RA), the only daughter of the Holy Prophet (peace be upon him),
was sitting by her father’s bed and was looking at his bright face with broken heart,
tearful eyes. The Prophet (peace be upon him) called her close and spoke to him. When
he finished speaking, tears began to flow down the eyes of Fatima (RA). The Prophet
(peace be upon him) again beckoned and spoke to her. Now Fatima (RA) raised her
head with a smile. The companions were surprised at the opposite behaviour of the two
at the same time.
After the death of the Prophet (peace be upon him), Fatimah (R.A.) said about the
reason for crying and laughing at the same time, ‘My father first informed me of his
death. That’s why I cried. But later he told me that you are the first one who will meet
me. This news made me happy and I also realized that in a few days I will meet him.’
Prophet Muhammad (peace be upon him) passed away on Monday, 11 Hijri 12 Rabiul
Awal, at the age of 63, after a few days of physical illness. His death ended the glorious
earthly life of the greatest human being in the world. His holy body was covered with a
chadar (piece of cloth). In a very short time, the news of the death of the Holy Prophet
(peace be upon him) spread throughout the city of Madinah. The companions were
speechless. A lot of time passed like this.
Many Companions could not generally accept the death of the Holy Prophet (peace
be upon him). They went crazy. Omar (RA) was extremely shocked by this news. He
stood at the door of the house and told the assembled crowd, “Muhammad (peace be
upon him) has not died, he cannot die. Whoever says he is dead I will take his neck.”
It was at this time that Hazrat Abu Bakr (RA) came, lifted the veil of Rasul (peace be
upon him) and began to kiss his forehead with devotion. And with tearful eyes he said,
‘As beautiful you were in life, you are just same beautiful in death. O my dear friend,
you have truly left us today.’
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Then he said to Omar, ‘O Omar! Be quiet; Rasulullah (peace be upon him) died, then
what is there to be surprised?’ Allah Ta’ala has said, ‘Every soul will taste death.’ (Al-
Imran, verse: 185) Allah Ta’ala also said, ‘Muhammad is no more than a messenger; other
messengers have gone before him. If he were to die or to be killed, would you regress
into disbelief? (Al-Imran, verse: 144) Therefore, ‘O people, know that Muhammad
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(peace be upon him) is dead. Only Allah does not die, He lives forever.” Hearing this
speech of Abu Bakr (RA), Omar (RA) came back to his senses. He was shivering. Then
the sword fell from his hand and he too fell to the ground. The Companions were sure
that the Prophet (peace be upon him) had passed away. At this news, everyone’s face
became dirty, tears began to flow from their eyes. A shadow of mourning descends
everywhere in Madinah. Then they continued to pay their last respects to the beloved
Prophet (peace be upon him) and offer prayers, salutations and supplications to him.
The Companions of the Holy Prophet (peace be upon him) came in groups to offer his
funeral prayers. The Holy Prophet (peace be upon him) was buried in the room where
he breathed his last.
Writing a Reflective Diary
“The biographies of Hazrat Muhammad (peace be upon him) is one of the
signs of patience, secrifice and compassion”
In the light of the mentioned title, prepare an action plan of how you would
practice the lifestyle of Hazrat Muhammad (peace be upon him) in your
practical life.

Hazrat Musa (AS)

Pair Works
"The biographies of Hazrat Musa (AS) and Hazrat Ali (RA) are full of
obedience to Allah."
In the light of the mentioned title, discuss with your classmates and find out in
which aspects of the lives of Hazrat Musa (As) and Hazrat Ali (RA) the obedience
to Allah is reflected.

The Pentateuch was the capital of ancient Egypt, a city on the banks of the Nile. The
people of Bani Israel lived at the end of this city. The emperors of the city were called
‘Pharaohs’. The name of the contemporary Pharaoh of Musa (AS) was Walid Ibn Musab.
He was also called ‘Ramses II’. He hated the Bani Israel. Because Pharaoh once saw in
a dream that a flash of fire came from the ‘Baytul Muqaddas’ and engulfed Egypt and
burned his followers ‘Kibti’. But Bani Israel was not doing any harm. Pharaoh asked
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all the dream experts in his kingdom to get the interpretation of this dream together.
They said, “There will be a son in the house of Israel who will destroy you and your
kingdom.” After hearing the interpretation of the dream, Pharaoh became very worried.
Pharaoh ordered the army to kill all the children born to the Bani Israel. So at that time

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Pharaoh’s armies roamed. As soon as someone was born, he was brutally killed. Thus
many children of Israel were killed.

Birth of Hazrat Musa (AS)

In this adverse situation, the child Musa (AS) was born in the house of father Imran
and mother Yuqabad. Soon after his birth, his mother became very upset. She became
very restless to save the child. Prophet Musa (AS) was nursed by his mother in secret
for three months. Then Allah Ta’ala informed her to fill a box and float Musa (AS) in
the river. According to the instructions of Allah, she made a wooden box and floated the
baby Musa in the river. The wooden box floated to the Pharaoh’s palace. Some maids
came and picked it up and presented it to Pharaoh and his wife Asiya bint Mujahim.

After opening the box, Hazrat Asiya (AS) was impressed seeing Hazrat Musa (AS). She
wanted to keep the child as her own son. But Pharaoh hindered. He wanted to kill him.
He strongly suspected that this child would be someone from Bani Israel. Maybe this
is the one for whom he has killed countless children. But Hazrat Asiya (AS) reasoned
and said, ‘He may be the coldness of our eyes. Don’t kill him. We will make him our
own.’ Pharaoh accepted her words.
Childhood of Hazrat Musa (AS)
Asiya (AS) got into a lot of trouble about making Prophet Musa (AS) drink milk.
Several midwives were brought but he did not touch anyone’s chest. Maryam, the sister
of Musa (AS) was witnessing these events. She said, ‘I can find a midwife. She will
nurse him with great care and I hope he will drink her milk.’ This is how Musa (AS)
was brought up in the palace in his mother’s lap. Allah Ta’ala poured peace to his
mother’s heart. Pharaoh took baby Musa (AS) in his arms. Then the child Musa (AS)
grabbed Pharaoh’s beard and slapped on his cheek very hard. In this incident, Pharaoh
was very angry. He wanted to kill Musa (AS) and said, ‘This is the child who will
destroy my kingdom.’ Then Asiya (AS) made him understand by saying, ‘This was
childish behaviour. You can check him out.’ Based on Asiya (AS)’s instruction, Pharaoh
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arranged a checking event. Gemstones were put in one pot and fire embers in another
pot. After releasing Musa (AS), he went towards gemstones, but Jibreel (AS) turned
him towards fire embers. Then his face became numb as he took embers in his mouth.

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Migration of Hazrat Musa (AS)

Hazrat Musa (AS) once saw a Kibti torturing an Israeli. He punched the oppressive
Kibti to save the tortured man. The man died. Hazrat Musa (AS) then left his homeland
for the sake of saving his life. He started his journey towards Madayan.

He managed to reach an oasis in Madayan. By his own working skill, he collected

water for two waiting women. Through them, Hazrat Musa (AS) met Hazrat Shuaib
(AS). Hazrat Musa (AS) spent ten years with him. Hazrat Shuaib (AS) was impressed
by his efficiency, greatness of character and married his eldest daughter Safura to him.
Blessed with Prophethood
After ten long years, Hazrat Musa (AS) left Madayan for Egypt with his wife and a herd
of goats. When he reached the bottoms of the hill Tur, it was evening. He camped for the
night in the sacred valley called ‘Tua’ near the mountain and received the Prophethood
there. Allah Ta’ala gave him numerous miracles as a proof of his prophethood. One of
them is the stick of the hand turning into a snake and the whiteness of the hand. Allah
Ta’ala spoke to Prophet Musa (AS) directly and through angels. And for this reason he
was called ‘Kalimullah’.

Invitation to Deen (The True Religion)

After attaining prophethood, Hazrat Musa (AS) was commanded by Allah to preach the
religion. Prophet Musa (AS) spent most of his life in Pharaoh’s palace. His face became
numb due to burns on his face in childhood. But to carry out the work of prophethood,
it was necessary to be pure-spoken. So he prayed to Allah, ‘O my Lord, enlarge my
bosom and make my work easy and remove the stiffness from my tongue.’ Allah Ta’ala
accepted his prayer and ordered him to go to Egypt as soon as possible. Hazrat Musa
(AS) went to Pharaoh with Hazrat Harun (AS) and invited him to religion.

Prophet Musa (AS) showed Pharaoh his miracles and told him to believe in Allah
Ta’ala. Pharaoh did not pay much attention. Furthermore, he challenged Prophet
Musa (AS) with magic.
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Magic Stage and Acceptance of Iman by the Magicians

A magic show was organized in a huge field. There was a large crowd. The most skilled
magicians of the land came. In that huge gathering, Musa (AS) said with a bright
voice, ‘Woe to you; Do not ascribe falsehood to Allah. Then He will destroy you with
punishment. He who invents lies has failed.’ Hearing the words of Musa (AS), they

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were a little surprised and consulted each other. Then they pointed at Musa (AS) and
said, “You will start first or we?” He said, ‘You start first.’ The magicians threw their
sticks and ropes on the ground. They started running around under the influence of
magic. Then Allah Ta’ala said to Musa (A.S.), ‘Cast what is in your right hand, and it
will swallow up what they have made, for what they have made is no more than a magic
trick. And magicians can never succeed wherever they go.” (Surah Taha, verses 69)
When Musa (AS) threw his stick on the ground, it immediately turned into a huge
python and devoured all the snakes in the field. The magicians realized that this was
not just magic. They all prostrated and accepted Iman.

Fate of Pharaoh
When Pharaoh did not believe and release Bani Israel from his slavery, Allah Ta’ala
ordered Musa (AS) to leave Egypt. In the darkness of the night, Musa (AS) went out
with Bani Israel. When Pharaoh heard the news of Prophet Musa (AS) and his party
leaving Egypt, he rushed after them with his army. Hazrat Musa (AS) came to the bank
of the Nile with his people and stopped. On the other hand Pharaoh with his army
came very close to them. Then the followers of Musa (AS) were afraid. Musa (AS)
consoled them and said, ‘Surely my Lord will guide us.’ Prophet Musa (AS) struck the
river with his stick on the command of Allah. The road was made in the water of the
river. There were 12 paths for the 12 groups of Bani Israel. Hazrat Musa (AS) and his
followers crossed the river safely. Pharaoh and his army saw Prophet Musa (AS) and
his followers crossing the river and followed them. When they reached the middle of
the river, the road merged into the river water. As a result, Pharaoh along with his army
drowned. Going to destroy the Prophet of Allah, they destroyed themselves. And thus
the truth won.
Receiving Taorah
Allah promised to give the book of Taorah to Prophet Musa (AS). With the instructions
of Allah, he went to Mount Tur to bring the Taorah book. He wanted to stay there for
thirty days but by the will of Allah he stayed ten days more. Hazrat Musa (AS) used
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to engage in fasting, Itikaf and devoted meditation in Mount Tur. He succeeded his
brother Hazrat Haroon (AS) during his stay at Mount Tur. In this situation, many of his
followers were deceived by a person called ‘Samari’ and started worshiping the cow.
Hazrat Musa (AS) came with the book of Taorah and was angry and shocked to see
their condition. Then the cow worshipers were ordered to kill each other as penance
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(Taobah). As a result, seventy thousand Bani Israel were killed. Hazrat Musa (AS) and
Hazrat Harun (AS) cried a lot to Allah. Finally Allah forgave them.
Death
Every living being on earth has to taste death. Hazrat Musa (AS) is no exception.
Prophet Musa (AS) died at the age of 120 in the Sinai Valley. He was buried at the foot
of Tur Hill.

We will be fearless like Prophet Musa (AS) and call people to the path of truth. Success
in life lies in following the path of righteousness and justice.

Hazrat Ali (RA)

Panel Discussion

Practice of the biographies of Hazrat Musa (AS) and Hazrat Ali (RA)
Present in a panel or group discussion with your classmates how to practise the
biographies of the mentioned great men in your life based on the instructions of the
teacher.

Hazrat Ali (RA) was the son-in-law of the Holy Prophet (peace be upon him) and the
fourth Caliph of Islam. He is one of the members of Ahlul Bayt or Prophet’s family.
His father was Abu Talib, who was the paternal uncle of the Holy Prophet (peace be
upon him). His mother Fatima bint Asad was also a motherly figure to the Holy Prophet
(peace be upon him).
Hazrat Ali’s nicknames are Abul Hasan and Abu Turab. Asadullah (Lion of Allah),
Haider (Lion), Murtaza (Accepted), Ameer-ul-Mumineen (Leader of the Believers) etc.
are his titles.
Birth and Childhood
Hazrat Ali (RA) was born in Makkah in March in 599 AD, ten years before attaining
ohi of the Prophet (peace be upon him) and 23 years before Hijrah. According to many
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historians including Imam Hakim, he is said to have been born inside the Kaaba Sharif.
He was brought up from childhood in the family of Rasulullah (SAW) and Khadija
(RA). He always remained with Rasulullah (SAW).

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Accepting Islam and Contributing to the Service of Islam
Hazrat Ali (RA) was the first among the boys to accept Islam. Since he was brought up
in the house of Rasulullah (SAW), even before accepting Islam, he never indulged in
any non-Islamic activities including idolatry.

The Holy Prophet (peace be upon him) invited all the leading people of Quraysh to his
house and invited them to Islam. At the instigation of Abu Lahab, the Quraysh leaders
did not respond to his call. But Ali (RA) then declared his allegiance to Rasulullah
(SAW) with a firm voice. Even on the night of Hijrah, he risked his life and slept on
the bed of Rasulullah (SAW) in his house in Makkah. After some time he migrated to
Madinah.

Ali (RA) participated in every battle with the Holy Prophet (SAW) including the Battle
of Badr. He carried the flag in all wars. Only he could not participate in Tabuk war.
Because the Holy Prophet (peace be upon him) gave him the responsibility of the city
of Madinah. He showed extraordinary heroism in every battle. On the day of the battle
of Khaybar, Rasulullah (SAW) presented him with the flag. At one point in the battle,
when he lost his shield, he used a very heavy gate of the fort Kamus as a shield. Later
it required the combined strength of eight people to lift this door. By this miraculous
feat of his, the Muslims won the war. Rasulullah (SAW) gave him the title of Asadullah
or Lion of Allah.

Ali (RA) also served as a Katib-e-Ohi or Ohi writer. During the treaty of Hudaybiya, he
was also responsible for writing the treaty.

Marriage
After Hijra Rasulullah (SAW) married his beloved daughter Fatima (RA) to Hazrat Ali
(RA). Hazrat Hasan, Hussain, Muhsin, Zaynab and Umm Kulsoom were born in this
holy family. Muhsin (RA) passed away at a young age.
Loyalty and Support to Previous Caliphs
Hazrat Ali (RA) got Hazrat Abu Bakr (RA), Omar (RA) and Othman (RA) as caliphs
before him. He served as their chief advisor during the khilafat of each of them. Omar
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(RA) said, ‘If Ali were not there, Omar would have perished.’ Especially when Othman
(RA) was surrounded by enemies, he tried his best to protect him. At the same time he
appointed Imam Hasan and Imam Hussain (RA) for this work.

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Succession of the Khilafat
Caliph Hazrat Othman (RA) was martyred on June 17, 656 AD. A few days later, following
the request of the oldest Companions, Hazrat Ali (RA) assumed the responsibility of
the khilafat as the fourth caliph. After assuming the khilafat, he faced various problems
in prosecuting the murderers of Othman (RA). Many of the Companions demanded
justice for his murder. But the killers could not be prosecuted as their identities were
not identified. There was a misunderstanding between the Muslims and the bloody
Battle of Ustra and the Battle of Siffin took place as a result. Later the extremists called
Khareji emerged. With them Ali (RA) conducted the battle of Nahrawan.

Gaining Knowledge
Ali (RA) was one of the few people who knew education in Arabia. He was the precursor
of Arabic grammar. He narrated 586 hadiths. He was a very wise person. The Prophet
(peace be upon him) said-

Meaning: ‘I am the house of wisdom and Ali is the door to that house.’ (Tirmidhi)

Characteristic Qualities
Hazrat Ali (RA) was an extraordinary personality with knowledge, wisdom, intelligence,
consideration, patience, tolerance, altruism, worldliness etc. Once a Jew stole his
armour. But as he could not provide sufficient evidence, the judge appointed by him
ruled against him. He also accepted the verdict. Later, seeing this justice of Islam, that
Jew accepted Islam. He lived a lavish life. He wore ordinary clothes.

Honour and Dignity of Hazrat Ali (RA)

Hazrat Ali (RA) was one of the ten Companions who received good news of Jannah.
After the Hijrah, the Holy Prophet (SAW) fraternized an Ansari Sahabi with every
Muhajir Sahabi and selected Ali (RA) for himself. He said that he had a close relationship
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with Ali (RA) as Hazrat Harun (AS) had with Prophet Musa (AS). He declared-

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Meaning: ‘Whose guardian I am, Ali is also his guardian.’ (Tirmidhi)

In another hadith, the Prophet (peace be upon him) said to Ali (RA), ‘You are mine and
I am yours.’ (Bukhari)
Some Advices of Hazrat Ali (RA)
Ali (RA) said:
Knowledge is better than wealth. Because you have to guard wealth, and
knowledge itself guards you.
Wealth will be finished if it is distributed, and the more knowledge is distributed,
the more it will increase.
Your enemies are three: your own enemy, your enemy’s friend and your friend’s
enemy.
Generosity is the best virtue.

Death
Hazrat Ali (RA) was wounded by the poisoned dagger of Abdur Rahman Ibn Muljim,
a Khareji rogue, on his way to Fajr prayer on Friday, 18 Ramadan 40 A.H. Three days
later, on 21 Ramadan, he was martyred. Imam Hasan (RA) led his funeral. He was then
buried next to the Jama Masjid in Kufa. He was then 63 years old.

Writing a Reflective Diary

Why is Hazrat Ali (RA) called Asadullah?
(You write a report of 200 words in the light of the mentioned title. In this case,
you can take the help of your family members (parents, brothers and sisters,
classmates or religious persons).)

Imam Hasan (RA)

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Hazrat Hasan Ibn Ali (RA) is the beloved son-in-law of the Holy Prophet (SAW). He
was one of the members of the Ahlul Bayt or Prophet’s family. The Holy Prophet (peace
be upon him) loved him very much. He was the last caliph after four caliphs.

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Birth and Childhood
Hazrat Hasan Ibn Ali (RA) was born in the month of Ramadan in 3 Hijri 625 AD,
illuminating the house of Hazrat Fatima Zahra (RA) and Hazrat Ali (RA). The Holy
Prophet (peace be upon him) was very happy at his birth. He came to Ali (RA) and said,
‘Show my child. What did you name him?’ Ali (RA) first named it, ‘Harb’. The Holy
Prophet (peace be upon him) changed his ‘Harb’ name to Hasan. He himself gave the
adhan in Hasan’s (RA) ear and performed aqeeqah with ram.
The childhood of Hazrat Hasan (RA) was spent in the utmost affection and love of
Rasulullah (SAW). Sometimes he and his younger brother Hussain (RA) would come
and sit on the back of Rasulullah (SAW) when he was prostrating. He used to lengthen
the prostration of prayer so that they could stay on his backs for a long time.
Rasulullah (SAW) sometimes walked taking him in his arms. When the two brothers
Hasan and Hussain ran to him, he would hug them to his chest and kiss them. Once they
both came out wearing red clothes. But they were stumbling and falling. The Prophet
(peace be upon him) was giving a sermon at that time. He stopped the sermon and
quickly came down and picked them up and brought them to him.
Once again the Prophet (peace be upon him) lifted Hazrat Hasan (RA) on his shoulders.
Then a companion said, ‘O boy! What a fine ride you have mounted.’ Hearing this, the Holy
Prophet (peace be upon him) said, ‘The rider himself is also so good.’ (Tirmidhi) When
Hazrat Hasan (RA) was seven years old, Rasulullah (SAW) departed from this world.
Education
Hazrat Hasan (RA) acquired deep knowledge from his grandfather, Hazrat Muhammad
(SAW), father Ali (RA), mother Khatun-e-Jannat Fatima (RA) and others. He has also
narrated several hadiths from him along with Du’a of Witr. Once Hasan (RA) gave a
date in his mouth as sadaqah. Rasulullah (SAW) himself took the date out of his mouth
and explained to him that it is not permissible for the Prophet’s family to accept charity
from people. In this way, the Holy Prophet (peace be upon him) himself taught him
Talim and Tarbiyat.
Honour and Dignity of Hazrat Hasan (RA)
In numerous hadiths, Rasulullah (SAW) has clarified the status of Hazrat Hasan (RA).
From the hadith we know that Hazrat Hasan and Hussain (RA) will be the leaders of all
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youths in Jannah. They are the two flowers of the Prophet (peace be upon him) in the
world. He prayed to Allah for Hazrat Hasan (RA)-

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Meaning: ‘Allah. I love Hassan. You too love Hasan. And whoever loves Hasan, love
him too.’ (Bukhari) So loving Hasan (RA) is one of the ways to get the love of Allah
Ta’ala.
Eminent Companions also looked upon Imam Hasan (RA) with great respect and
dignity. Hazrat Ibn Abbas (RA) used to fix the reins of his ride. Hazrat Abdullah Ibn
Zubair (RA) used to sweat even in very cold nights if he sat near him. He used to say,
‘He is Fatima’s child!
Taking over the Khilafat
Prophet Muhammad (peace be upon him) predicted that after him the khilafat would last
for thirty years. At the time of Ali’s (RA) martyrdom, Rasheda’s khilafat had completed
29 years and 6 months. After him, Imam Hasan (RA) assumed the khilafat as the 5th
Caliph Rashid in the month of Ramadan, 40 Hijri (661 AD). He performed the khilafat
very efficiently for about six months. After that, in order to preserve the unity of the
Muslim Ummah, he made a treaty with Ameer-e-Muawiya (RA) and entrusted the
power to him. In fact it was the fulfilment of a prophecy of the Holy Prophet (peace be
upon him). He addressed Hasan (RA) and said, ‘This is my grandson leader, and perhaps
Allah Ta’ala will settle the matter between the two groups of Muslims through him.’
Character and Physique
Imam Hasan’s (RA) appearance and body structure resembled the holy body of the
Holy Prophet (peace be upon him). Once Hazrat Hasan (RA) was playing with children.
Abu Bakr (RA) saw him and took him on his shoulder. He said, ‘Hey Hasan, he looks
like the Prophet (peace be upon him), not like Ali.’ Ali (RA) laughed hearing this. Anas
(RA) said, ‘Hazrat Hasan was most similar to Rasulullah (SAW).
Hazrat Hasan (RA) used to worship a lot. After the Fajr prayer, he would always sit at
the place of prayer till sunrise and perform Zikr-Azkar. He performed Hajj a total of 15
times on foot, not using any vehicle. He said in a poem-

Meaning: ‘O the world-loving people. The world is not permanent, it is utter folly to
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be distracted by the fading shadows.’ Biographers have mentioned many aspects of his
great character. As such, he was a very modest, charitable, patient, profoundly wise and
unworldly personality. Everyone was impressed by his behaviour. Everyone looked at
him with great respect. Once Hasan (RA) heard a man praying. He asked Allah for ten
thousand dirhams. Hasan (RA) came home and gave ten thousand dirhams to that man.
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Another time he went to a garden and saw a servant eating bread and feeding a dog
from his bread. He said, ‘Are you feeding the dog too?’ The servant said, ‘Leaving
her, I hesitate to eat alone.’ Then Hasan (RA) said, ‘You stay here. Don’t go until I
come.’ Then he went to the owner of the garden and bought the garden and the slave.
Then he came back and freed the slave and gave him the garden too. The slave was
overwhelmed and immediately donated the garden to the path of Allah. (Al Bidaya Wan
Nihaya) Another time, Imam Hasan Ibn Ali (RA) was going somewhere on a mule. On
the way, he met a group of poor people. They were eating food scattered on the ground
and begging to the people. Seeing Hazrat Hasan, they said, “O son of Rasulullah. Come
have breakfast with us!’

Hazrat Hasan (RA) immediately got down from the vehicle and sat on the ground
and ate the food spread on the ground with them. Then he said, “I have accepted your
invitation. Now my invitation should be accepted.’

After that one time he called all of them and arranged a lot of valuable food. This time
too he sat and ate together with them.
Death
Hazrat Hasan (RA) was poisoned by a group of unknown miscreants. As a result of
this poisoning, he became seriously ill. Finally, at the age of 44, he was martyred in
Madinah Munawara in 670 AD. On that day in Masjid Nabbi, Abu Huraira (RA) cried
out to the crowd and said, “O people! Beloved personality of Nabiji (peace be upon
him) passed away today. You cry.’ After the funeral, Hazrat Hasan (RA) was buried in
Jannatul Baqi next to the grave of his mother Khatun-e-Jannat Hazrat Fatima (RA).

Hazrat Rabia Basri (RA)

Individual Work/Activity/Task
"Noble Women in Islam"

According to the teacher's instructions, make a list of the Muslim noble women in
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the light of the mentioned titles.

Many beloved servants of Allah the Almighty have come to earth through the ages. As
they themselves were lovers of Allah, they also made others seek the path of Allah. One
such great Sufi was Hazrat Rabia Basri (RA).

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Birth and Identity
Hazrat Rabia Basri (RA) was born in the city of Basra, Iraq in 717 AD according to 99
Hijri. So she is called Basri. Her father’s name is Ismail and mother’s name is Mayful.
Her father was very poor. On the night she was born, there was no oil in her father’s
house to light the lamp. She was the fourth of four sisters. So she was named Rabia
(fourth). Her parents died in her childhood. As a result, she had to lead her life with a
lot of sufferings.
Educational Life
Hazrat Rabia Basri (RA) acquired knowledge of Quran, Hadith, Fiqh from her parents
at a very young age. She never had any qualms about getting education. Although
she was poor, she was very pious and devoted to Allah. She was gentle, humble and
modest, also possessed keen intelligence. She was always deep in thought. Anger,
jealousy, pride could never corrupt her character. In short, she had all the qualities
required to be a true saint of Allah. After long Sadhana, Rabia Basri (RA) acquired the
pure knowledge of Ilm Tasawf and Marifat. Later, Rabia became known as a poet.

Life of Slavery
After the death of Hazrat Rabia Basri’s (RA) parents, her elder sisters migrated
elsewhere in search of life and livelihood. Rabia Basri (RA) started leading her life
crying day after day alone.
Suddenly a fanatic came and forcibly took away Rabia Basri (RA). Taking her to a
bazaar of selling slaves, he sold her to a man with a hard heart. Rabia Basri became
a slave. She worked hard during the day. She used to worship Allah Ta’ala awake at
night. Suddenly, her master woke up in the middle of the night. The master heard the
muttering of some indistinct words. Whose voice in the dark? He found Rabia praying,
praying in a longing voice to Allah the Almighty. At one point, Rabia prayed and said to
Allah Ta’ala, ‘O Allah, if you had not subjected me to any human being, I would have
worshiped only you all the time. Hearing Rabia’s fervent prayer, the master’s heart
melts. The boss said to himself, ‘Alas! Who have I made a maid in my house? She can’t
be a general woman. She is surely the beloved of Allah. The morning after this incident,
the master freed Rabia Basri (RA) from the life of slavery. Now Rabia Basri (RA) was
freed and dedicated her life to the worship of Allah. She never married in her life, spent
only in the worship of Allah Ta’ala.
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Trust on and Worship of Allah

Tapashi Rabia Basri (RA) was more dependent on Allah. She lived in a dilapidated
cottage. However, she did not accept any help from human beings. Once Hazrat Rabia
Basri (RA) was sick, Abdul Wahid Amr and the famous Muhaddith Sufian Sawri visited
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her. Then Sufian Sawri said to Hazrat Rabia Basri (RA), ‘If you make dua, then Allah
Ta’ala will heal you.’ Rabia Basri (RA) said, ‘O Abu Sufian, don’t you know by whose
will I have this illness? Is He not Allah Ta’ala?’ Sufian said, ‘Yes!’ Rabia Basri (RA)
said, ‘Then why are you asking me to pray against the will of Allah Ta’ala?’
Malik Ibn Dina was a prominent Muhaddith. He was known to Rabia Basri (RA). He
once saw Rabia’s financial plight and said, ‘If you say I can bring help from a rich
friend of mine for you.’ Rabia said, ‘O Malik! Does not Allah provide livelihood for
me and for your friend?’ Malik said, ‘Yes!’ Rabia said, ‘Will Allah forget the poor
because of their poverty, and remember the rich because of their wealth?’ Malik said,
‘No.’ Then Rabia said, ‘Since Allah knows my condition, why do I need to remind Him
again?’ Prominent Arabic writer Al-Jahiz said that some of Rabi’s acquaintances told
her, “If we tell your relatives, they will buy you a slave.” Rabia said, “The truth is that
I am ashamed of asking for worldly things from Him who owns all the worlds. So how
can I ask those from him who do not own the world?”
Hazrat Rabia Basri (RA) was incomparable in worship. Whenever she got time, she
used to get busy in the worship of Allah Ta’ala. Most of the time she used to fast during
the day and offer nafal prayer at night.
She used to pray to Allah Ta’ala saying, ‘O Lord, keep me busy in my own work
(worship) so that no one can divert me from your remembrance.’

Spirituality
It is not only males who have gained nearness to Allah. Many females have also become
Allah’s saints. Allah has given them many spiritual powers. Hazrat Rabiya Basri (RA)
also had many spiritual powers. Once Hazrat Rabia Basri (RA) went to cook food. She
found that there was no onion. She started thinking, from where to get onion, how to
get it, there are no slaves. There is no maid. This is what she was thinking. At that time,
she noticed that a bird was flying. Onions were on its feet. The bird (Chill) threw the
onions, and they came straight at Hazrat Rabia. She was told, ‘Rabia! You have become
mine, I have engaged Chill in your service.’
Hazrat Rabia Basri (RA) was once sowing grain. Locusts descended upon the cornfields.
Then Rabia prayed and said, ‘O my Lord, this is my livelihood. I will give it to your
enemies or friends if you wish.’ Then the locusts flew away.
There are many miracles of Allah’s people. But they never boasted of these powers.
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They never revealed it deliberately. Rather, it would have been revealed on its own.
Casual Living
Hazrat Rabia Basri (RA) lived a simple life. She always considered herself very
insignificant. She used to ask forgiveness from Allah more and more, and always
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sincerely repented to Allah. She used to say, ‘What is the use of false repentance if there
is no evidence of it in action?’ She was always a thankful servant of Allah.

Death of Rabia Basri (RA)

After living a hard, difficult and spiritual life, this beloved woman of Allah died in
Basra in 801 AD according to 185 Hijri. She was buried in Basra.

It is narrated that a man named Muhammad Ibn Tusi visited her grave. Going there
he said, ‘O Rabia, you used to be proud that you would not bow your head even in
exchange for both worlds. Have you achieved that advanced status?’ A voice replied,
‘I got what I wanted.’ We will build our lives in the light of her life. We will get peace
in this life and hereafter

Panel/Group Discussion
“Comparative analysis of the biographies of Imam Hasan (RA) and Hazrat
Rabia Basri (RA)”
According to the life philosophy of the mentioned two philosophers, you should
discuss and present in the panel or in groups the fields of patriotism, self-sacrifice,
dignity of labour, tolerance etc. according to the instructions of the teacher.

Writing Reflecting Diary

“The activities I will practise being inspired by the ideals of the life of Imam Hasan
(RA) and Hazrat Rabia Basri (RA).”
(You will fill in the prescribed table in the light of the mentioned title as per the
instructions of the teacher).
Name of the
Attributes The way I will practice
great men
Imam Hassan I will help the person in danger
Benevolent
(RA) according to my ability.
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Contribution of Muslim Thinkers to the Creation and the Welfare of
Humanity
Muslims have demonstrated extraordinary skills in the practice of knowledge, science
and technology throughout the ages. Based on these efforts and contributions, Muslims
once led the world, dedicated to the welfare of creation and humanity. The contributions
of Muslim thinkers to medicine and chemistry in modern science are mentioned below:

Individual/Pair Work
"The Field of Welfare for the Creation and Humanity"

Mention the areas of your choice from the various areas of welfare for the creation
and humanity as directed by the teacher.

Science of Medicine
The contribution of Muslims to medicine is unforgettable. The contribution of Muslims
is at the root of the development of modern medical science. Among those whose
contribution medical science has reached the pinnacle of development are Ibn Sina, Abu
Bakr Al Razi, Ibn Rushd, Hasan Ibn Haytham etc. Let us try to know about their identity.

Ibn Sina
Ibn Sina’s full name is Abu Ali Al Hussain Ibn Abdullah Ibn Sina. He was born in 980
AD in the village of Afshana near Bukhara. His father’s name was Abdullah. Shortly
after his son’s birth, Abdullah brought him to Bokhara. At that time, Bokhara was one
of the centres of knowledge and science in the Muslim world. He memorized the Holy
Quran at the age of ten. He was a philosopher, physician, mathematician, astronomer
and a famous scientist and omniscient in the Muslim world.
From the age of 16, Ibn Sina became habituated to medicine. He started to discover
new ways of treatment. He became a doctor at the age of 18. Ibn Sina used to treat free
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of charge. As a result, his fame spread far and wide. In 997, Amir Nuh appointed Ibn
Sina as personal physician, because he treated Nuh’s serious illness and he recovered.
There are numerous books written by Ibn Sina. But in medicine, ‘Al-Qanun Fit-Tibb’
is an immortal book. Al-Qanun brought a revolution in medical science. No one else
could write such a huge book in that era.
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It was translated into Latin, English, Hebrew etc. Al-Qanun was a long-standing text in
medical colleges in Europe. Al Qanun is divided into 5 major volumes. All the books
were written in 1025. The book contains detailed explanations of the causes, symptoms
and treatment of over a hundred complex diseases. Dr. Osler regarded this book as
the Bible of the science of medicine. Even in the modern world, his book is being
translated into different languages and is being taught in medical science. He is called
the father of modern medical science for his extraordinary contribution to medicine.
Ibn Sina died in June 1037 AD at the age of 58. He was buried in Hamadan, Iran.

Ibn Rushd

Ibn Rushd’s full name is Abu Walid Muhammad Ibn Ahmad Ibn Rushd. He was born
in 1128 AD in Cordova, Spain. Young Ibn Rushd received his primary education in
Cordova. He was completely devoted to acquiring knowledge. He studied philosophy
and herbalism extensively. He got the opportunity to study with two famous teachers.
They are Abu Jafar Harun and Ibn Baza. He was one of the world-renowned Muslims
in medieval times.

Ibn Rushd was the father of modern surgery. He was also a great spiritual saint. He
was loyal to Almighty Allah in his work. He believed, ‘I will bind the place of wound,
Allah will heal the wound.’ It is this belief that allows him to rise to the top. He became
Allah’s favourite slave.

This exceptionally brilliant man wandered in all branches of knowledge. His book
on medicine is called Kitab Al Kulliyat Fit Tibbi. It is a unique book in medicine.
It includes the three basic principles of medicine - diagnosis, cure and prevention.
The book contains the last mention of Ibn Sina’s ‘Al-Qanun’. It contains Ibn Rushd’s
original observations. Ibn Rushd wrote this book before 1162 AD. It has been translated
into many languages and has been accepted in medical science.

Ibn Rushd wrote numerous books. Notable among them is ‘Al Jami’. In this book, he
highlighted various aspects of astronomy, philosophy and medicine. Kitab fi Harakat
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al-Falaq is a book on astronomy by Ibn Rushd. In this book, he discusses the motion of
the Earth. His works were translated into Latin and Hebrew. Ibn Rushd died in 1198 AD.

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Abu Bakr Muhammad Ibn Zakaria Al Razi

Abu Bakr Muhammad Ibn Zakaria Al Razi’s name is Muhammad, and surname is
Abu Bakr; his father’s name is Zakaria. His full name is Abu Bakr Muhammad Ibn
Zakaria Al Razi. He is known as Al Razi. The Al Razi part comes from his birthplace.
In Europe, however, he is known as Al Rajes. He was born in 865 AD in Ray, Iran. Al
Razi’s contribution to medical science is unforgettable. If we talk about the contribution
of Muslim scientists in medicine, we have to talk about him first. But he was not only
a physician but also a mathematician, chemist and philosopher. For a long time, he was
working as a principal in government hospitals in Jundershahpur and Baghdad. At that
time, when his fame and reputation spread far and wide, many patients from Western
Asia and Eastern Europe came to him.
Al Razi was the greatest man of his time in surgery. His surgical methods were superior
to those of the Greeks. He wrote more than two hundred books. More than a hundred of
them are medical. He wrote a book called ‘Al Judairi Wal Hasbah’ on Pox and Measles.
Another book of his is called ‘Al Mansoori’. It is composed in 10 volumes. These two
books immortalized Al Razi in medicine. Al Kitab al Hawi, composed in 23 volumes
by Al Razi, lays the foundation for gynaecology, obstetrics and ophthalmic surgery. The
book ‘The Virtuous Life’, written in nine volumes, provides creative ideas on various
topics besides discussing and criticizing the works of Greek philosophers Aristotle and
Plato. In this book, al-Razi gathered all the notes he kept, his observations on various
diseases and their treatment, the knowledge he gained from reading various books. Many
scholars consider him the greatest physician of the Middle Ages for this book alone.
He was the first physician to identify measles and smallpox as separate diseases.
Earlier the two diseases were considered the same. His observations on measles and
smallpox appear in his book ‘Al Judari Wal Hasbah’. In the book ‘Al Mansoori’ he
mentions anatomy, physiology, temperament, medicine, hygiene rules, skin diseases
and cosmetics, surgery, poisons, fever etc. He pioneered many branches of medicine
including paediatrics, ophthalmology, neurosurgery, infectious diseases. He died in 925
AD in his native city of Ray. He will be forever remembered in the history of the world
for his glorious contribution in various branches of science.

Hasan Ibn Haytham

Hassan Ibn Haitham was born in 965 AD in the city of Basra, Iraq. From primary to
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higher education, he received everything in Baghdad. He was the son of a rich family.
At that time only the rich class of the society could afford higher education as it was
more expensive.
Hasan Ibn Al-Haytham’s educational career began by receiving religious education
from a Maktab in Basra. Hasan Ibn Haytham was an ophthalmologist. He wrote more
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than hundred books on philosophy, astronomy, medicine, mathematics etc. The basic
book on ophthalmology ‘Kitabul Manazir’ has immortalized him in history. It was the
only treatise on the science of light in the Middle Ages.
Researcher Roger Bacon, Neulardo, Kepler etc. did their research depending on this
book. He refuted the misconceptions of the Greeks about the refraction and reflection
of visual energy. He proved that light rays are reflected to our eyes from external
matter. Light emitted from the eye does not make foreign objects visible. He invented
the magnifying glass.
Although modern scientists claim the science of motion as their invention, Ibn
Haytham had elaborated on it much earlier. Weight of non-living things also varies
due to atmospheric weight, pressure and heat. He described in his books about gravity.
Sir Isaac Newton (1642-1717 AD) is considered to be the discoverer of the force of
gravity, but Ibn Haytham is believed to have first proposed it. Hassan Ibn Haysam died
in Cairo, Egypt in 1044 AD.

Contribution of the Muslims to Chemistry

The contribution of Muslims to chemistry as well as to various branches of science
is worth mentioning. Muslim scientists Jabir Ibn Hayyan, Al Kindi, Junun Misri, Ibn
Abdul Malik Al-Qasi made special contributions to Al-Kemi or Chemistry. Chemistry
has reached the pinnacle of development today due to their tireless efforts and genuine
contributions. Let us try to know about their identity.

Jabir Ibn Hayyan

Jabir Ibn Hayyan’s full name is Abu Abdullah Jabir Ibn Hayyan. He is also known as
Abu Musa Jabir Ibn Hayyan. He was born in 722 AD in the Azad dynasty in the city
of Tus in southern Arabia. His father was a renowned physician. From his childhood
he was inquisitive. After studying mathematics, he also studied medicine. Inspired by
the famous scholar of that time, Imam Zafar Sadiq, he started research in chemistry
and medical science. In a very short time his fame spread far and wide. He started
discovering new information and substances in various subjects and within a short time
became known as the best chemist. He established a scientific laboratory in Kufa and
continued research there until his death.
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He first established chemistry as a self-contained branch of science. He composed

various books on medicine, commentaries on Euclid and Al Majestic, philosophy,
warfare, chemistry, geometry and astronomy. Some of his famous books are: Jibakush
Sharqi, Kitabul Arkanil Arba, Kitabul Ahzar, Kitabul Kali, Kitabur Raha, Kitabul
Fidda, Kitabul Mihan, Kitabul Riyadh, Kitabul Nuhas, Kitabul Ihraq, Kitabul Borhani
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etc. Some important fields of chemistry and science such as filtration, dissolution,
combustion, vaporization, melting etc. were discovered by him. In his book, he
describes in detail the methods and rules of metal refining, liquefaction, vaporization,
steel making process, iron rust prevention varnish and hair glue, the ways of making
writing ink and glass etc. Jabir Ibn Hayyan perfected the science of chemistry; so he is
called the ‘father’ of this science.
Jabir Ibn Hayyan divided the material world into three main parts. Spirits in the first,
metals in the second and compounds in the third. Based on his discovery, scientists
divided the material world into three parts; namely vapour, substance and non-substance.
There is no branch of science in which he did not roam freely. He always worked with
his hands. He observed every subject thoroughly and wrote down his results.
Jabir Ibn Hayyan was the first to report that camphor, arsenic and ammonium vaporize
when heated. He gave the information that mixed and composite materials gold, silver,
copper and zinc can be crushed. Jabir Ibn Hayyan was the first to discover nitric acid and
sulfuric acid. He gave the name ‘aqua regia’ to the gold melting substance made from
the mixture of these two acids. Jabir ibn Hayyan could make gold and philosopher’s
stones. Jabir Ibn Hayyan died in 815 AD.

Al Kindi
Abu Yakub Ibn Ishaq Al Kindi in was born in Kufa, Iraq in 801 AD. He spent his
educational life here. Then he went to Baghdad for higher education. While studying
philosophy, al-Kindi established his own philosophical and scientific ideas. This
knowledge inspired him to write original treatises and commentaries on important
subjects ranging from Islamic mathematics to medicine. He determined a scale for
doctors using knowledge of mathematics and medicine. With this scale doctors could
measure the effectiveness of their prescribed medicine. His father Ishaq was the governor
of Kufa during the reign of Caliph Mamun. He translated Aristotle’s Theology into
Arabic. During the time of Caliph Mamun, his reputation as an astronomer, chemist,
physician and philosopher spread far and wide.
He enriched the store of knowledge by writing more than 365 books. According to him
philosophy is impossible without mathematics. Apart from philosophy, he wrote many
books on medicine, astronomy, chemistry, mathematics and music. He was well versed
in Pahlavi, Sanskrit, Greek and Syrian language besides his mother tongue Arabic. Al
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Kindi died in 874 AD.

Junnun Misri
Junnun Misri’s name is Chhaoban; father’s name is Ibrahim. He is known as Junnun
Misri. He was born in 796 AD in Akhmim, Egypt. Although he is famous as a Sufi, he
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was one of the earliest Arab Muslim scientists to study chemistry. He researched and
wrote on various materials of chemistry. Descriptions on various minerals including
gold and silver can be found in his writings. He understood the meaning of Egyptian
hieroglyphs. He died in 859 AD in Al-Jijah, Egypt.

Ibn Abdul Malik Al Qasi

Ibn Abdul Malik al-Qasi’s name is Abul Hakim Muhammad ibn Abdul Malik al-
Kharezimi al-Qasi. He was born in Baghdad in the eleventh century. He used to stay in
Baghdad. His book ‘Ainus Sanah wa Aywanus Sanah’ (Essence of the Art and Aid of
Worker) is a valuable addition to chemistry. He has briefly mentioned in this book the
simple and easy methods of every essential branch of chemistry. He described in detail
the uses and differences between the objects that are ‘white’ and those that are ‘red’.
The contributions of Muslims to chemistry are many. Many of us may not know that
the scientific process of Muslims is playing a very important role in the world’s major
activities.

Formulation of Action Plans (Welfare for the Creation and Humanity)

‘My Action Plan for the Welfare of the Creation and Humanity’

Being inspired by the life philosophy of the great men of Islam, you will formulate
a plan of what to do for the welfare of creation and humanity. Provide guidance on
the feasibility of the plan to be realistic (within your scope and capability)
Performed / Not
SL Activities Steps Taken Time
Performed
01.

02.

03.

Comments / Signature of the Guardian :

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Chapter Six

Compassion in Islam
Group Works/Activities
“Existing problems or challenges around us”
Dear Students!
Make a list of the various problems and challenges existing around you
after discussing with your classmates.
(Remember, at the end of this chapter, you will choose one problem from
the identified ones and take the initiative to solve it.)
We are the creation of Almighty Allah. Almighty Allah created us
from Adam (AS) and Hawa (AS). That is why all humans created
are equal. He has honoured man and placed him in the seat of
excellence among all creation. According to the system of life given
by him, people live socially. There are people of different religions,
castes and classes in the society. No one in society is self-sufficient.
Rather, they are dependent on each other. That is why everyone in
the society has some responsibility and duty towards each other.
One of these responsibilities is to show compassion to people of all
religions and all walks of life.
People face various situations in personal, family, social, education
or working life. Sometimes he falls into sudden danger and
sometimes he feels excessive stress. Due to these reasons, depression,
mental breakdown, despair etc. attack him. In such a situation, the
emotional integration with that person is called compassion.
Compassion means to be sympathetic, to be kind to people, to
want to help, to feel the pain of others, etc. Compassion is being by
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one’s side in his sufferings, danger-disasters, sickness-mourning or

perceiving the pain and anguish of the endangered-depressed people
and sympathizing with them. In other words, taking all the pain,
suffering, sorrow and sadness of people into one’s own feelings and
acting accordingly is called compassion.

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Compassion in Islam

Islam teaches to practice human values. Showing compassion to all irrespective of caste
and religion is part of it. In the Holy Quran and Hadith it is said to show compassion
towards everyone in the society. Many practical lessons of compassion can be found in
the life of the Prophet (peace be upon him) and the Companions.
The Companions always gave priority to others before themselves. Although they
themselves were in need, they did not show misery to give all things to others. Even
if they were hungry, they would give food to others. They used to donate their wealth,
houses, agricultural land, and cattle for the welfare of others.
The Holy Prophet (peace be upon him) migrated to Medina in 622 Hijri. Many
companions migrated with him. The Ansar Companions of Madinah welcomed
these Muhajir Companions who had migrated. They set an incomparable example
of brotherhood and compassion by providing their wealth, houses and homes to the
emigrants. Referring to their selfless solidarity, Allah Ta’ala says, ‘And they (the
Ansars) prefer them (the Muhajirs) over themselves, even though they themselves are
in need. Those whose hearts are kept free from avarice are successful.’ (Surah Hashar,
verse 9)
In the hadith, one Muslim is called the brother of another Muslim. Therefore, a brother
will never insult another brother, will not allow his life and property to be damaged,
and will not look down upon him. Rather, whenever that brother is in danger, he should
come forward to help him. If he is sick, he should be nursed, necessary medicines
should be arranged. Indeed, the entire universe is the family of Allah. Generally, if
someone behaves well towards one’s family, the head of the family also loves him. So
if someone behaves well towards someone in the universe, Allah Ta’ala loves him.
Rasulullah (SAW) used to visit someone who was ill. The patient felt relieved in his
holy company. Even if a non-Muslim was sick, he would visit him. He used to help
them. He extended his hand of sympathy in various ways. Once a Jewish boy fell ill.
The Holy Prophet (peace be upon him) went to see him. Sitting beside him, he invited
him to Islam lovingly. The boy then accepted Islam. The Holy Prophet (peace be upon
him) said, ‘Thanks be to Allah, who has freed him from Hell.’
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It is the teaching of Islam to sympathize and commiserate with human suffering. Hazrat
Zafar Tayyar (RA) was martyred in the Battle of Muta. Rasulullah (peace be upon him)
then stayed far away in Madinah. Almighty Allah told him this news immediately. He
then went to the house of Zafar (RA). He hugged his children and kissed them. Tears
started flowing from his eyes. He told everyone to pay special attention to the family

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of Zafar (RA). Everyone then cooked food and sent it to Zafar’s house. When someone
dies, the entire family is devastated. Naturally there is no mental energy left to cook and
eat. That is why the instruction of the Prophet (peace be upon him) is to send cooked
food to the house of the deceased. It is a bright sign of the compassion of Islam.
The Holy Prophet (peace be upon him) also showed compassion towards people of
different religions. Because he was sent as a benefactor to the world. Allah Ta’ala says-

Meaning: ‘I have sent you only as a mercy to the universe.’ (Surah al-Ambia, verse: 107)
In the biography of the Holy Prophet (peace be upon him), we find numerous examples of
compassion for all, regardless of caste and religion. Similarly, he enjoined his followers
to show compassion towards all creation. Once Hazrat Asma bint Abu Bakr’s mother
came to visit Asma. She also brought some gifts for her daughter. But Asma (RA)
refused to accept them as she was a non-Muslim. She asked Rasulullah (SAW), ‘My
mother is a non-Muslim. How will I treat my mother?’ Rasulullah (SAW) instructed
Asma (RA) to treat her mother well.
The Quraysh infidels of Makkah have always wanted to kill the Holy Prophet (peace be
upon him) and to wipe out Islam. But the Holy Prophet (peace be upon him) completely
forgave them on the day of the conquest of Makkah. Being overwhelmed, many non-
Muslims accepted Islam. He also enjoined them to be kind and generous to the infidels
who had been captured by the Muslims earlier during the Battle of Badr.
After the Battle of Khandak, the head of the Banu Hanifa clan, Hazrat Sumama Ibn
Usal (RA) accepted Islam. When he went to Makkah, the infidels of Makkah said,
‘Sumama, you have become an apostate’.
Sumama then said, ‘I have become a Muslim’. I will not send you even a grain of
wheat until Rasulullah (SAW) orders.’ Then Sumama came back and stopped exporting
wheat. The Quraysh fell in great dismay. Then they asked Rasulullah (SAW) for food.
Rasulullah (SAW) immediately ordered Sumama to supply wheat. Sumama resumed
the supply of wheat. The lack of food for the people of Makkah was removed. But the
infidel Quraysh of Makkah were still trying to kill Rasulullah (SAW). Previously, they
were the ones who kept the Holy Prophet (peace be upon him) in Shiab-e-Abu Talib
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Valley without food and drink for three years. The Holy Prophet (peace be upon him)
could have weakened his enemies by giving them the troubles of food. But he showed
extraordinary compassion towards this terrible and merciless enemy too.
Later Khulafay Rashedin also followed this ideal of the Holy Prophet (peace be upon

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him). When Hazrat Omar (RA) met a poor non-Muslim, he would help him from Baitul
Mal like a Muslim. The Holy Qur’an says about such compassionate behaviour, ‘Allah
does not forbid you to use mercy and justice with those who are not at war with you in
religion and have not driven you out of your homeland. (Surah Mumtahina, verse 8)
Individual Work/Activity
'How I will practise compassion in my daily activities'
(In the light of the mentioned title, you identify the areas of compassion work in
your real life and present them according to the teacher's instructions. You can take
the help of your family members, classmates or teachers if necessary to do this work
perfectly).
…………………………………………………………………
…………………………………………………………………
…………………………………………………………………
…………………………………………………………………...

Importance and Significance of Compassion

It is very important to practice compassion in human life. The humanity of the human
beings is revealed in compassion. Without mutual sympathy, people are emotionally
isolated from society. Then no one stands by anyone in danger; family ties are broken;
there is no one to tell personal advantages and disadvantages. As a result, mental
problems also worsen. Lack of empathy is one of the major reasons for the increase of
crime in society.

If there is empathy there is social cohesion. If there is social cohesion, all the people
of the society can live happily together. In the hadith, the entire Muslim nation is
compared to a human body. If any part of the human body is affected, the whole body
of the person becomes feverish, making him sleepless. Similarly, when a Muslim in
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any part of the world is in trouble, another Muslim feels emotional pain.

Allah helps a compassionate person everywhere in this world and hereafter. The Holy
Prophet (peace be upon him) said, “Whoever removes one of the worldly troubles of a
Muslim, Allah will remove one of his troubles on the Day of Resurrection.

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Whoever alleviates the suffering of a needy person, Allah the Almighty will alleviate
his suffering in this world and the hereafter. Whoever conceals the fault of a Muslim,
Allah will conceal his fault in this world and the hereafter. Allah helps the servant as
long as the servant helps his brother.’ (Muslim)

Compassion has a direct connection with many important acts of worship in Islam. As
in the hadith, the month of Ramadan is called the month of compassion. Giving charity,
giving zakat, providing food, taking care of orphans and widows - in each case Islam
has announced a great reward in the Hereafter.

We will apply Islam’s teaching of compassion in real life. Irrespective of caste, creed,
colour, if someone is in trouble, we will stand by him sympathetically; we will comfort
him. We will try to ease his suffering and give him the necessary help. If we follow this
teaching of Islam, when we ourselves fall into any danger, Allah’s help will be with
us. Everyone will sympathize with us. Then socially everyone can live happily and
peacefully.

Corner of Feelings

At the beginning of this chapter, as directed by the teacher, create a Corner of Feelings
together to solve the selected problems or challenges of you. By ensuring proper
transparency and accountability, arrange the distribution of the received support
according to the advice of the head teacher and class teacher.

Academic Year 2024

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