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SUBEJCT

ISLAMIAT

TRANSLATION
PREPARED BY 1. 1. 2. 3. 4. 2. 1. 2. 3. 3. 1. 2. 3. 4. 4. 1. 2. 3. 4. 5. Surah-E-Ikhlas Say, He is Allah, the one Allah is Eternal and Absolute None is Eternal and Absolute And there is non like him Surah-E-Kausar Indeed we have given you the Kawsar So, pray to your lord and make Sacrifice Surely your hater is the one cut off Surah-E-Nassar When the victory granted by Allah and the conquest came And you see people embracing the religion of Allah is large numbers The celebrate the praises of your Lord, and seek his forgiveness He is ever ready to shoe mercy. Surah-E-Falak Say, I seek refugee in the lord of the daybreak from the evil of what he has created From the evil of darkness when it is intense From the evil of those who seek to promote discord From the evil of envier when he envies

5. 1. 2. 3. 4. 5. 6. 6. 1. 2. 3. 4. 5. 7. 1. 2. 3. 4. 5. 8. 1. 2. 3.

Surah-E-Nass Say I seek refugee in the lord of mankind The king of mankind The god of mankind From the mischief of the sneaking whisper Who whispers in the hearts of mankind From among jinn and mankind Surah-E-Quraish From the tradition of the Quraish Their tradition of traveling in winter and summer Let them worship the lord of this house Who provides them with food lest they should go hungry And with security lest they should live in fear. Surah-E-Lahab May the hand so Abu Lahab perish doomed he is his wealth and his gains shall not avail him He shall enter a blazing fire And his wife, the carrier of firewood Shall have a rope of palm fiber round her neck Surah-E-Kafaroon Say, o disbelievers I dont worship what you worship Nor do your worship what I worship

4. 5. 6. 9. 1. 2. 3. 4. 5. 6. 7. 10. 1. 2. 3. 4. 5.

I shall never worship what your worship Neither you worship what I worship You have your own religion and I have mine. Surah-E-Maoon Have you seen him who denies our religion It is he who harshly repels the orphan And does not urge others to feed needy Woe to those who pray but are heedless to their prayers Who put on a show of piety But refuse to give the even the smallest help to others Surah-E-Fell Have you not seen how your lord has death with the people of the elephant Did he not cause their treacherous plan to be futile And send against them flights of birds Which pelted them with stones of sand and clay Thus he made them like devoured day leaves.

CHAPTER # 2 FUNDAMENTAL PROBLEMS OF HUMAN LIFE AND THEIR DIFFERENT SOLUTIONS


1. 2. 3. Fundamental Problems. Fundamental problems and science The scope of science is limited to experiment, observation and research Foundation of science is laid on sense perception Science never has touched the questions relating to the human soul. FUNDAMENT PROBLEMS AND PHILOSOPHY Greek philosopher Democritus of Atomist school of though

Existence of Universe A sudden clash of indivisible particle resulted into universe Democritus Mixing of should and matter resulted into universe Aristotle Determination and ideas as creator Schopenhauer and Rant Evolution is the foundation of every thing Darwin All our attempts to reforms this world will fail Voltaire To go into search of the solution of the fundamental problems of man is just making a fun of this problems Schopenhauer The above vies lead to or given birth to may other views The highest duty of man lies in leaving one self to ones fate Zeno It is impossible to willingly accept defeat there fore it must be totally forgotten in pleasure Epicures

There is no firm truth Corneades Government of Philosophers over the general people as the solution of the over all problems of human beings Plato

Economic forces as equal to the government of philosophers Karl Marx Notion of peoples Government as absolutely wrong Voltaire Economic equality as impracticable Spinoze Philosophy is something deceptive interpretation of the unknown and imperfect known will Durant

4. 5. i. ii. iii. iv. 6. 7.

Fundamental Problems and Religion Provides a code of life Exmphasizes upon knowledge received by Why Fundamental Problem and Knowledge Science based on sense perception Philosophy (Reason) takes the help of senses Meditation (Wajdan) not free from senses Divine revelation or Wahy Stronger and reliable knowledge Fundamental Problems and modern civilization Based on material culture i.e. sense perception E.g. The western world. Fundamental Problems and Islam A complete code of life

Need of the world An Islamic ideology

CHAPTER # 3 RELIGION AND ITS PLACE IN HUMAN LIFE


Religion A path, a way A path fined or appointed by God, a way of life prepared by God 1. 2. 3. Religion is the natural urge of man i.e. fulfils spiritual requirements of man. Religion is a human necessity. Religion is a universal truth.

Necessity and importance of religion and its place in human life 1. 2. 3. 4. 5. Solve fundamental problems of human life Imparts particular peculiar angle of thought Helps is the establishment of a balanced society Religion stands for unity of life. Only Religion can secure you of your emancipation in this atomic age (Toynbee) 6. 7. 8. 9. 10. 11. Religion is the natural age of man Man gets consolation from religion Religion tells man as to what is his position in the universe Fear of punishment in life after death for evil deeds. Balancing the worldly and other worldly Religion prescribes a complete code of life.

12.

Religion brings loftiness in character. It is religion which has always given human beings loftiness of character and has been responsible for remodeling society.

Importance of religion Religion proves to be the greatest force, the relinquished and redeemer of mankind. (Toynbee) in an atomic age religion is the only hope of mankind. Islam Indeed, Islam is the only religion in eyes (near) of Allah Meaning Peace OR complete submission Technically Means achievement of peace with Allah and man and complete resignation to Allah in thoughts, words, beliefs and deeds peace with Allah means complete submission to his well, Peace with man means dong well for fellowmen. Essence of Islam Peace Root Fruit Mission of Islam To bring peace in the world Prophet Book Characteristic of Islam 1. 2. Islam is the religion of nature framed to the very nature of human beings Islam presents details of rights and duties rights of neighbors, etc. Muhammad (SAW) Holy Quran

3. 4. i.

Islam is a combination kind and just Not as harsh as Moses. Not as lenient as Christ. But a midway. Islam a sum total of teachings of all prophets. Teachings of Hazrat Hood We sent a brother to nation of Aad. He said, O people of my nation

worship Allah because there is on except him worthy of worship ii. Teachings of Hazrat Saleh And we sent Saleh to the nation of Samod. He Said, O people of my nation worship as there is non worthy of worship except him. iii. Teachings of Moses Then Moses said, Do I search an other Allah for worship for you even he make you the superior of all nations. iv. Teachings of Jesus Indeed Allah is mine and your Rabb worship him, this is the right path. v. Prophet (SAW) Say (SAW) o the holder of the book, come to the point which is common between you and us, that is, worship non except Allah and none of us make Rabb except Allah. So all the Prophets preached Islam i.e., All people worship only one Allah. 5. 6. 7. Teaching of Islam very instructive the Quran is full of valuable instructions. Islam is a complete code of life. Islam a solution of fundamental problems

Basic Characteristics of Islam as a world religion 1. 2. 3. 4. 5. 6. 7. 8. Simplicity Explicitness Realistic attitude towards problems No room for Puritanism Freedom and satisfaction to all human desires and instincts. Individual reforms ands self discipline. Social, political and economic reforms. Sees life as a whole and an indivisible unity. A Muslim cannot be a Muslims in the Mosque and a nationalist or communist in politics. He is a Muslim everywhere. Teachings of Islam Very instructive and reasonable i. ii. iii. iv. v. Believe in one god, Believe in His angels His books His apostles / Prophet Last Day of Judgment and decision of good and evil.

Pillars of Islam: Five i. ii. iii. iv. v. Faith (Iman) Namaz or Prayer Roza or Saun Zakat or Charity Hajj or Pilgrimage

Other Teachings i. ii. iii. iv. Social codes Economics codes Moral values / codes Political codes.

Islam is Din not Mazhab Din a complete code of life Mazhab not a complete code of life e.g. Christianity Comparative Estimate of the Fundamental beliefs of the great religions 1. i. ii. Concept of God Hinduism treats god soul and matter and no unity of god Idol worship. Judaism God is faithful husband, Hazrat Uzair is His son and Angels are his daughter attributer sexual position to god. iii. Christain. Treats god as a kind father Jesus as son of God According to Trinity three concepts of God, a. b. c. d. God the father The son The Holy Ghost Some includes Mary (Mariam) also in God hood. Surely have they disbelieved? Who say that God, He, is the Messiah, Son of Mary. (Al-Maidah-17) Most certainly they (also have chosen disbelief who says that God is a third of the three, and there is no deity except the one god

iv.

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

authority; none is worthy of worship, except Him, who has always been alone and will always remain alone Islam is a form of kind of theism, simples and more austere than the theism of most forms of Christianity lofty in the conception of the relation of man to God and of man to lower creation. (Stanley Lane Poole) 2. i. Concept of Prophecy Judaism Consider Moses as prophet but Hazrat Uzair as son of God. They give title of prophet to every ordinary person who could indulge in sins. They changer or accuse many prophets for adultery and other sings ii. Christianity Jesus as prophets and also as son of god. iii. Hinduism No concept but believes in Avatars whom they gave the position of prophet. iv. As Ram Chandra Ji and Krishna Ji. Both indulge in sensual pleasure and love. Viz Krishna Ji and Gopis. Buddhism Gautam Buddha had rebelled against view of God and Prophets. But after his death his followers gave him the position of God and an elevated Prophet.

v.

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

27. Muslims believe in all Prophet and finality of Prophet Muhammad (SAW). 3. i. ii. Worldly Life Jesus do not have any code worldly life. Buddhism and Christianity preach monastic life and asceticism which is unnatural and impracticable. This concept leads towards loose character. iii. iv. Hinduism put forward the most critised cast system Islam Rejects monasticism and asceticism There is no monasticism in Islam (Hadith) This world is created for the use of mankind and it is folly on the part of man not to use it. 4. i. The Hereafter Buddhism and Hindusim preach a theory of KARMA and Transmigration of soul. ii. Christinaity have some concept of it but popes, Cleargymen and priests invented such devices as to escape punishment by getting sins forgiven. As the sale of entry cards to heaven by Tetzel in Germany. Islam Belief in hereafter is essential for embracing Islam. Concept of Heaven and Hell. 5. i. Family Life Christianity Woman has a secondary importance in family life. After marriage she has no right in husbands property. There is law for cancellation of marriage.

ii.

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

women with dead husband. iii. Islam Has fixed the status of woman. Emphasis on Nikah, Laws for marriage. Islam, the only workable religion A perfect religion A complete code of life Indeed Islam in the only religion (Din) Near (in the eyes of) Allah (Al-Baqar19) ISLAMIC IDEOLOGY Ideology: View of life

It signifies the thoughtful foundations of any movement or system and a civic, political and social programmer or lives of action derived out of it Islamic Ideology The way of thought and the civic line of action this is approved of an recommended by Islam. Characteristic of Ideology Establish a relationship between one aspects of life with another. Characteristics of Islamic Ideology Based on derive revolution. Complete code of life. Middle Path Mid way in every action the best of all (hadith)

Socio-Moral code Faith (Iman) the central point. No Ascetician and Monsticism. No Asceticism in Islam An ideal economic system. Universal and permanent principles Emphasis upon knowledge. It is the duty of every Muslim to seek knowledge (Hadith) Seek knowledge even if it be found in china (Hadith) Approbation (Rawadari) Islamic ideology a movement Force from all doubts and superstitions.

ISLAMIC IDEOLOGY AND OTHER IDEOLOGIES Other Ideologies 1. 2. 3. 4. Incomplete nature of codes Not provide answers to fundamental problems of human beings No reliable sources of knowledge. Concept of God is absent.

Conclusion Mention all the above characteristics briefly Source of Islamic Ideology Divine revelation i.e. the Holy Quran and Sunnah

WORSHIP IN ISLAM Ibadat I have not created the Jinn and ins (human kind) for any other purpose except that they worship me (As-Zuriyat 156) Meaning The world Ibadat is derived from the world abd which means servant or Slave. Thus Ibadat means servitude or slavery. Forms / Kind Namaz, Roza, Hajj, Zakat, Jihad etc. Islamci Philosophy of Ibadat To serve God and to be obedient to Him throughout life in all circumstances in called Ibadat. Salah, Saum, Zakat, Hajj and Jihad are the Ibadat that we have to perform throughout our lives. NAMAZ OR PRAYER Rise O Bilal And sooth us through the prayer! Purpose of Creation of Man I have not created the jinn and ins (human bind) for any other purpose except they worship me 9Az-Zariyat: 56) Objective of Islamic teachings purification of soul This purification depends on persons relationship of servitude with Allah. This relationship manifests in three forms. 1. Worship: Prayer and Zakat

2. 3.

Obedience: Fasting and I taikaf Support / backing for cause of Islam: Hajj and Umrah / Jehad

Meaning Derived from Arabic word Slat which means to pray Is a person word which mean Ibadat to any deity so the word SLAT should be used. Al-Quran i. And keep up the prayers and give the stated alms and bow with those who bow ii. (Al-Baqarah:43)

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

iii.

O you who believe Strengthen yourselves with preservence and prayer. (AlBaqarah: 153)

iv.

Keep up the prayer it restrains you from indecency and evil (Al-Ankabot: 45)

Traditions / Hadith (SAW) v. i. ii. iii. iv. Prayer is the pleasure of my eyes Prayer is the key to heaven Prayer is the coolness of my eyes Washing in Reiver for five times Ibn Masud Asked to prophet (SAW) which deeds does Allah like the best? He replied offering the prayer on time. Kinds of prayer i. ii. Obligatory Fajf, Zuhar etc Optional prayers Nawafil

iii. iv. v. vi.

Juman and Eids Ramazan prayer (Tarawih) Prayer for thankfulness Prayer for dead

Ode of worship Realization of the divine presence need attention i. ii. Azan Mosque

An ancient Institution All the prophets at are their time enjoined it. Importance of Namaz i. A dividing line between belief and unbelief (Dr. Hakim Aslam) ii. It is a communion between God and man (Maulana Muhammad Ali) iii. A prerequisite for Muslim citizenship and is the hallmark of Muslim. If they repent and be diligent in the prayer and pay zakat, they shall become your brother in religions. (9:11) iv. Save us from evil Be steadfast in prayer because it stops lewdness and evil (29:45) v. The prayer cleanses away sins. Attend with diligence to your prayers at both ends of the day and in a portion of night. No doubt, good deeds make amends for sins. That is an admonition for thoughtful man. (11:14)

vi.

Means of countering hardships, eradicating troubles and difficulties: Believers seek help from perseverance and from the prayer. Indeed, God is with those who preserve. (21:153)

vii.

Reward (Dawah) And those who hold tightly the book of god and who are diligent in prayer (and the righteous), we shall not deny these righteous their reward. (7:170)

viii. ix. x.

Means of perseverance on the truth As nature of every object of the universe The prayer is real life. O you who believe Respond to Allah and his messenger when he calls you

to that which will give you life. (8:24) Individual Benefits 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 2. 1. Discipline and responsibility Character Building Sense of duty responsibility Humbleness Bring a person near to god Punctuality Fear of god Self belief self contest Purification of mind and soul Efficiency Collective benefits Unification of Muslim community

2. 3. 4. 5. 6. 7. 8.

Equality and fraternity brotherhood Principle of leadership and discipline Solution to communal problem Source of communication Physical fitness Destroy Egoism Live purpose of Muslim Ummah

Belief in God (Tawheed) Is there doubt about god who is the creator of sky and earth. (Abrahim:10) First and foremost principle in Islam Concept of God in other religion Christian Trinity Hinduism idolatry Zoroastrianism Dualism

Concept of God in Islam i. ii. Sunah Ikhlas Quranic Argument: 3 kinds

Lower of material experience of humanity i. Drawn from the word that centers on the word Rabb: Indicates that every thing created by god bears the impress of divine creation in the characteristic of moving on from lower to higher stages until it reaches completion

ii.

Human Soul Nature experience of Humanity There is inner light within each man which makes him conscious of the

existence of God. Depends on mans spiritual development iii. Divine Revelation Clearest evidence of the existence of God. There are many prophecies which had been foretold when the whole circumstances were against them but which came true at last and testify the truth that there is a great power. Arguments of Quran i. And there are tracts adjoining one another, and gardens of grapes, And field of (Corn) And plan trees with roots joined together and with roots not so joined. They are watered with same water And we distinguish some above the other in relish of eating. Most surely there are sings for people who understand. (Al-Raad:4) ii. Surely you lord is God, who has made the heavens and the earth into six periods. (Aale-Iman) 3. Rational Proofs According to Islam Allah exists Many scientists to not believe but admit that three is some power or energy behind this creation. Argument 1: The Phenomena of universe Read in the name of Rabb who created

He is the controller. Argument 2: One law for the whole universe There is neither incongruity where things belonging to the same class are subject to different laws, nor disorder whereby the law cannot work. Argument 3: Everything is held under control and is subject to law No one interfere with the course of another or hampers it, on the other hand all things are helping each other to attain perfection. Argument 4: human soul itself (inner light tells We are means to it (the soul) than you (Al-Quran) Argument 5: Divine Revelation Argument 6: Everything has a cause and then finally there is first cause and first cause is single, perfect unchangeable and free from all accidents. Technological Argument Order, coordination and proposition in universe The Unity of Allah: Essential belief for a Muslim The Doctriin of Divine unity is standing protests against polytheism, dualism, atheism and idolaters. Allah is one in this person, one in his attributes and one in his work.

Effects of faith on man in the Unity of God 1. 2. 3. 4. Principle of moral elevation. Doctrine has freed man from slavery of nature. Freed from slavery of man. Produce high degree of self respect and self esteem in man.

5. 6. 7. 8. 9.

An end to false expectation. Patience Peace of heart and mind. Broad mindedness. Self respect. To whom you are asking are noting else than men like you (Al-Araf-194)

10. 11.

Contentment. Bravery

RISALAT One of the cardinal principles in Islam is the belief in the prophets or Nabis who appeared in this world to preach the religion of Allah. Prophet or Nabi Meaning / Definition An ambassador of Allah and the rational beings amongst creatures Who are the Prophets? The prophets were raised by Allah himself for the making. They were appointed to convey to man his message of truth. It is the command of Allah that His Prophets should be believed. 1. Righteousness is this one should believe in Allah, and the last Day and the angels and the books and the Prophets 2. Obey Allah and His messenger (Al-Quran) (Al-Quran)

Function and Necessity of Prophets 1. Conveying the message of Allah.

2. 3. 4. 5. 6. 7.

Uplifting the Humanity. Releasing man from bondage of slavery. Guiding man to right path. Divine revelation. Establish religion of Islam. Purify it from all sorts of corruptions.

Attributes / Distinct Marks of Prophet hood 1. 2. Humanity Says) I am man like you? We are but men like you Prophet Hood is the bounty of Allah. Allah knows best on whom to bestow prophet hood. 3. Knowledge bestowed by Allah: He does not speak according to personal desires but says what is revealed to him. (Al-Najm) 4. Ismat (Sinlessness): They are nature We dedicated them (the Prophets) for our purpose on account of their inclination towards the next world and remembrance of the life to come, verily they are all in our sights elect and good persons. They are pure, Perfect, obedient a faithful person (Al-Imran) It is not attributable to a Prophet that he should act unfaithfully (Al-Quran) 5. 6. 7. Miracles: Wahy: Sadiq and Ameen

Finality of Prophet Hood Mohammad is not the father of any men among you, but he is the messenger of Allah and the seal of the Prophets. (Al-Quran) Following creates necessity for a new Prophet i. ii. iii. If teachings and instructions of previous prophet disappear. If they are incomplete and unsuitable to the people. If previous Prophet was raised for a particular period or a particular nation. This day have I perfected for you your religion and completed on you my blessing (Al-Quran) Prophet Hood in Revealed Religions Judaism: Mosses (A.S) as Prophet but Jews consider Hazrat Uzair (A.S) as son of God. Christianity: Jesus Christ as Prophet but also son of God Concept of Prophet Hood inIslam Very clear Islam believes in all the Prophets without any distinction Muhammad (SAW) last Prophet and seal of Prophets. Prophet Hood of Muhammad (SAW) is for all humanity and all nations

Conclusion Verily, it is our favour to the faithfull that we sent to them a Prophet from amongst them a prophet who recites his curses and purifies their soul, and teachers them the book and its wisdom. (Al-Quran)

HAZRAT MUHAMMAD (SAW)


PROOFS AND ARGUMENTS 1. 2. 3. Torah (On Moses) Bible (Jesus) There is mentioning of (SAW) with the name of Ahmad. Guatam Buddha mention him with the name of Maitrya Vedas and Bhagvada Gita. Zoroaster also mentioned Prophet (SAW) in his discussion. His miraculous personality also a Proff of his greatness. Unique incidents at the time of his birth ex. Distinction of Iran fire house. Sadah canal not dry. Unique light on Mr. Faran Statues turned turtle in Kaaba turtled down in Kaaba Distinction: He is for whole of universe

Personality of (SAW) 1. 2. 3. A great reformer His (SAW) behaviour with Slaves Eradication of Social evils etc. As a nation builder Established Republic at Madina The greatest teacher of humanity

4. 5.

Most successful person in religion worldly affairs enydopedin Britannica Top personality of the world by a non believer write (Micheal Hart top personality of world.

AKHIRAT Kullo nafficin zaiqa tul maot Introduction One of the essential articles of Muslim faith, which is the belief in the last day (Yaum-al-Akhirat) Towards him is the return of you all, the promise of God is a sure fact. (Al-Quran) There is for them a boiling drink and a painful agony, on account of what they believed. (Al-Quran Younus) Last Day / Day of Judgment Allah will destroy the whole world one day and then restore it Appearance of the last day The exact time is known only to God. Signs i. ii. iii. iv. v. Disbelief among men. Spread of sensuality pleasures of senses Sedition and tumults uproar violent agitation of mind or feeling Great distress in world Trouble / misfortune / danger Rising of sun in west

vi. vii. viii. ix. x.

A monster emerge from Mt. Safa Coming of Dajjal. A smoke shall fill the earth. Three eclipses of moon. Coming of Al-Mehdi.

Stages of life after death Life after death begins as the deceased person in interred into sepulcher. This state is called As-saah. It is of three kinds (1) Sughra (Minar resurrection). (2) Wusta (3) Kubra. 1. 2. 3. 4. Questioning by Angels Munkir and Nakir God, Prophet, faith and Qibla Burzakh Stage between death and resurrection Spiritual world Peace of suffering according to deeds. Hour of resurrection Israfil (angle of resurrection) Trumpet blast (Blast of resurrection) 3 blasts Day of Judgment

And we shall set up just balances on the Day of Resurrection so that no soul shall be dealt with unjustly in the least and though there be the weight of a grain of mustered seed. We shall bring it and sufficient are we to take account (Al-Quran) 5. Heaven A likeness of the garden which the righteous are promised, there flow rivers, it fruits are perpetual and its shade. (Al-Quran) We have made then virgins loving equals of age, for sake of companies of the right hand. (Al-Quran) 6. Hell Non-believers have to eat Zaqam (a tree) and said to them, taste ye the pain of burning. Importance of the Faith 1. Strong Safeguard Against Vices World is the cultivation of hereafter (Hadith) 2. 3. 4. 5. 6. 7. 8. Law and order, peace Religions Zeal. Human Character Moral Responsibility The Chief Aim Ibadat Great source of Consolation Patience to bear trials

9. 10. 11. 12. 13. 14.

Courage Spirit of Sacrifices Reduction of poverty help of fellow man. Shahadat & Jihad Solution of many trivial problems Positive attitude Fear god and ye know that ye have to got to God. (Al-Quran)

Concept in other religion 1. 2. 3. 4. Hindusim: no Christian: have some concept Judaism: have some concept Buddhism: no

ZAKAT 27 times in Quran 3rd Pillar of Islam. Word derived from Zakat Which, means to purify. Compulsory in 2 AH

Compulsory on i. ii. iii. iv. Muslim Adult Own property according to Nisab and one year is passed on it. Who is Sahib-E-Nisab

And keep up the prayer and give Zakat and bow your head with those who bow (Al-Baqra:43) If they none believes accept this Islam, tell them that Allah has made obligatory a charity in their wealth which is taken from the wealthy among them and returned to the poor among them. (Al-Hadith) Def and Meaning Meaning Derived from Arabic word Tazkia which means to purify in Arbaic Zakat means purity and cleanliness Technically It is portion set from wealth for poor and need so that wealth and self could be purified. Heads of Zakat Zakat is only for the poor and needy, and for those who are Amil over it, and for those whose hearts may be reconciled (to the truth), and for the emancipation of slaves and for those who have been inflicted with loss and for the way of Allah and for the way farer. This is an obligation decreed by the Almighty, All knowing and the wise Zakat is given to a. b. c. d. Poor and needy. Collectors of Zakat. Whose hearts are to be won Emancipation of slaves.

e. f. g.

Burdened by loan In way of Allah. Wayfarer, traveler.

Zakat in Quran 1. Those who spend their wealth, by night and by day secretly and generally verily there is no fear on them not shall they grieve. (Al-Baqarah) 2. Fight in the way of Allah with your wealth and your lives (Al-Quran) 3. By no means shall you attain righteousness until you spend (in way of Allah) of that you love (Al-Quran) 4. And woe unto idolatrous who give not Zakat and who are disbelievers in hereafter. (Al-Quran) 5. Do hey not know that God himself accepts the repentance of his servants and takes their charities (Al-Quran) 6. Take Zakat from their wealth o prophet in order to purify them with it. (Al-Quran) Advantages of Zakat 1. 2. 3. Social security system Distribution of wealth. Eliminate poverty or reduction

4. 5. 6. 7.

Circulation of wealth Investment flourishes Capital labour problems Wealth increases

Social Benefits 1. 2. 3. 4. 5. 6. 7. Reduction of poverty Welfare state Social welfare Peace and harmony Mutual help Reduction in crimes Social mobility

Religious Benefits 1. 2. 3. 4. 5. 6. 7. Allahs blessings Better life in this world and hereafter. Purification of self Purification of wealth. Spiritual peace Lessens love of wealth Taqwa Piousness

Umat Muslima You are the best Ummah. (Al-e-Imran: 110) Meaning: A Group Quran used the word Ummah for Muslims e.g. And in this way we made you an average Ummah. (Al-Baqarah: 143) All the Muslims are included in Ummah. As Hazrat Abrahim and Ismail A.S prayed O our Rabb, make us your subservient and raise a subservient nation (Ummah) from us. (Al-Baqarah: 128) Purpose of this ummah To propagate the name of Allah i.e. Islam Status of that Ummah The best ummah because it has best Shariah which cancels all the previous shariahs RESPONSIBILITIES 1. To understand its own Shariah Asked them whether knowledgeable and ignorant can become equal (Zumar: 09) Only those understand it who are knowledgeable (An Qabot 43)

2.

To follow the Shariah Who created death and life so that he can test who acts in the best way (Al-Quran)

3.

To preach / spread the Shariah And there should be a group among you who call others for good deeds and

prohibit them from civil deeds (Al-e-Imran) And Momin men and women are companion of one another who preach good and prohibit evil deeds. (Toba: 71) Degeneration / Decline of Ummah 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. Careless rulers Luxuriousness Materialism Treachery Internal disputes Hyporacy Regionalism Unfit education Alienation towards Moral values No participation in Jehad Rulers animosity Hatred toward relatives

13. 14. 15. 16. 17. 18.

un Islamic practices in vogue Exterme Taqleed / Adherence Illiteracy Sectarianism No Ijtehad Extinction of Religious practices

How to progress Address the above problems Unity of Ummah And all of you hold the rope of Allah and do not divide yourselves in sects (Al-e-Imran: 103) Basis of unity of Ummah On religion and faith is the base. Suitable steps of follow 1. 2. 3. 4. 5. 6. 7. Awakening the thought of unity Commencement of practical steps Mutual cooperation Need of passion Mutual problem of freedom Geographical unity can lead to a strong Muslim bloc. Exploit resources.

Hurdles 1. 2. Linguistic problem Economic problem

3. 4. 5. 6. 7. 8. 9. 10. 11. 12.

Regionalism Different culture and races Sectarianism Lack of strong leadership Imbalance between population and land Not following Islamic Teachings External powers Lack of practical steps Civil wars in some countries Differences between countries unwilling for the unity.

Step for unity of Ummah 1. 2. 3. 4. Preaching of unity among Muslims. Support in freedom struggle Self reliance Unity of Ummat-e-Muslim based on Islam and not on colour and races preached. 5. 6. 7. 8. 9. 10. 11. End to sectarianism Preaching of Islamic teachings Use of collective powers Brother hood Common language Literature preaching unity Common trade market centre

12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23.

Establishment of international Muslim Arbitrary council Easy transportation among Muslim countries Help for poor Muslim countries Interaction between students of Muslims countries. Taking advantage of pilgrimage. Establishment of Islamic system Culture delegation Establishment of Common wealth of Muslims countries. Work for common Islamic culture Common Education System Common News agencies. Summit conferences

SOURCES OF ISLAMIC SHARIAH What is the Shariat 1. Shariat is an infallible doctrine of duties and comprises of the whole of the religious, social, political, domestic and private life of those who profess Islam. 2. 3. Shariat means the canon law of Islam and its author is Allah. It is the basis for judging the actions of man whether these are right or wrong. 4. Shariat is the complete code of Islamic law pertaining to the rights and duties of a Muslim. Meaning Shariat means literally the clear path to be followed

Technically Law of guidance for the regulation of life in the best interest of man Purpose of Shariat The purpose of shariat is to see that Functioning of the society regularly and gloriously Enable man to make full use of his powers Make everything in the world serve him Make use of all the provided means Stop man from harming himself or other intentionally or unintentionally. We give these a Shariat in religion, follow it and do not follow the lusts of these who do not know (Al-Quran) Sources of Shariah 1. 2. 3. 4. 5. Quran Hadith and Sunnah Ijma Qiyas Ijtihad

Objective of Shariat Is to show best way to man Thus violation of this law amounts to sin. Deals with All aspects of life of Muslim both religious and secular and divided into four heads i. Right of God

ii. iii. iv.

Right of individuals Right of other man Rights of all creatures

SOURCE OF ISLAMIC LAW OR SHARIAH Main are Two i. ii. Fundamental Quran Sunnah Ijma Qiyas Ijtihad Implicative Istislah Istihsan Urf (Dr. Mustafa Ahmad Zarqa An Egyptia Scholar) Quran Principle source of Muslim law Collection and compilation (arrangement) of Holy Quran Revealed in portion in 23 years Verses were preserved on, skins of palm tree leather etc. shoulder boner of govts parchments of paper Zaid Bin Sabit was chief composer

30 equal parts Chapters 114 (Surah) Divided in Rukuu and each section (Rkuu) deals with one subject

1.

Section into Ayats Total Ayats 6240+113 (Bsmillah Ayats) = 6353 Holy Quran From book page (135)

2.

Sunnah From book page (139-141)

Maccan Surah 93 Madinite Surah - 21

Maccan Surah Short, incisive, fiery, impassion in style Replate with prophetic feeling

Deals in Faith is Allah and devoted to surrounding the Muslims into that faith Madinite Surrah Long, verbose and rich in legislative materials Intended to translate faith into action Regulation relating to prayers, fasting, pilgrimage and sacred months are laid down.

LITERARY STYLE OF SURAH Maccan Surah The ture happiness of mind may be sought in communion with Allah. Madinite That mans dealing with another man may be a source of bliss and comfort to him Compilation of Quran Surah were arranged during the days of prophet (SAW) Muslima Kazab and Shahadat of 70 Huffaz. Quran revealed from Allah to Prophet (SAW) through Gabriel AS collected and completed by Hazrat Abu Bakar and Usman R.A and provided with vowel points by Hajjaj Bin Yousaf had admittly remained unchanged through centuries. And we have revealed the scripture on you only that you may explain on them that wherein they differ and (as) a guidance and a mercy for a people who believe. Quran seeks to guide man through all walks of life (Muhammad Hamidullah) THE SUNNAH Allah is connected with community by His Quran and Muhammad (SAW) by Sunnah. (Sahih Muslim)

Means Literally: path or way of life Shariah: Sunnah of (SAW) Hadith: Sayings of (SAW) record of Sunnah Hadith is the rechile of sunnah Sunnah: deeds of (SAW) customer of the Prophet It is the custom in which this noble pattern (the Holy Prophet SAW) is said to have enacted positive rules for religious and moral life (H.L Lammens) Division of Sunnah i. ii. iii. Al-Sunnah Al-Qawliyah Al-Sunnah Al-Filiyah Al-Sunnah Al-taqririyah Deals in: Matters as a revelation, knowledge pilgrimage and cleanliness, prayers, funerals, taxes, trade, commerce, inheritance etc. History of Sunnah Not recorded during Prophet (SAW) era, Do not write down my sayings. He who has quoted me in writing in other then Quran should delete what he had written. But you are free to quote me orally. In 3rd A.H was compiled Sahih Bukhari Abu Abdullah, M. Bin Ismail Bukhari (804-869) Sahih Muslims Abdul Hussain Muslim Al Nishapuri ( 821-874)

QIYAS
FOURTH IMPORTANT SOURCE OF SHARIAT Definition Literally: Qiyas means comparing with judging by comparing with Islamic parlance: It is defined as the process of deduction in which the law of a text is applied to cases which though not concerned with the language are governed by the reason of the text Generally: Qiyas is an analogical deductin based on the three sources of law, namely the Quran the Sunnah and Ijma. Iman Abu Hanifa: was one of the four great Imams, and he made profound use of Qiyas. That is why his followers are called Follower of Qiyas or Rai Necessity of Qiyas Qiyas is used in those cases which are not discussed in the Quranh. Sunnah or even Ijma. If such a dispute arose, the jurists then looked for a case resembling it in the Quran, Sunnah then Ijma. By consulting these sources they reached an analogical decision which is called Qiyas. Example During the time of Prophet (SAW) intoxicating liquors were prohibited. But these liquors were made from grapes and dates later on the liquor was made from alcohol. The objective was the prevention of intoxication so through Qiyas the decision was reached that all the intoxicating materials is prohibited.

Authenticity / Authority of Qiyas In order to establish validity of Qiyas, Ullama rely upon the following Hadith which encouraged the exercise of individual judgment. When the Prophet (SAW) was sending Maaz Bin Jabal to Yemen as a Governor, he (SAW) asked Maaz what he would do if he encountered a new problem. Maaz replied that he would follow the Quran if it was not clear in the Quran he would follow the Sunnah of the Prophet (SAW) and if the Sunnah of Prophet (SAW) failed to satisfy him; he would use his own judgment (Qiyas) The Prophet (SAW) appreciated his reply and encouraged him to exercise his own judgment. According to as Hadith, Prophet (SAW) told Abu Musa Al-Ashari. Judge upon the book of Allah if you do not find what you need, judge upon the sunnah of Prophet (SAW) and if you dont find it in that also then use your personal opinion. In Quran To those who exert show a clear path Those who have eyes get admonition to warn gently

Difference between Ijma and Qiyas 1. 2. Qiyas of one generation could be rejected by another generation Qiyas could be done by a single person whereas Ijma is the opinion of majority. 3. Ijma is considered stronger than Qiyas. Primary Source of Shariat: Quran and Sunnah (SAW) Secondary Source of Shariat Ijma

Qiyas Ijtihad

Implicative sources I. ISTIHSAN

Means Juristic preference it means the application of discretion in juristic opinion, preferring one of the two possibilities which make for greater public good. II. ISTISHLAH Means a decision which will save a public good even through such a decision is not mentioned in the Quran and Sunnah (SAW) III. URF Is the common practice among the Muslim community (Ummah) as their common habit or adaa. The ulema of Arab counters have applied this method in the evaluation of Islamic law in their communities e.g. Egypt, Syria etc. IJMA Third source of Shariah after Quran & Sunnah Definition Literally: Ijma means agreeing upon and uniting in opinion In Islamic Law: It is defined as consensus of opinion of the companions of the Prophet (SAW) or of the Muslim Jurists over a question of law. According to some Jurists: IJMA means the consensus of opinion of the mujtahids or an agreement of Muslim jurists of a particular age on a question of law

Difference of Opinion There are three different opinions regarding Ijma. 1. 2. 3. Ijma is the consensus of the companions of Prophet (SAW) Ijma is the agreement of Muslim jurists over some matter It is the agreed opinion of Muslim jurists during first three centuries of Hija. Kinds of Ijma Ijma is of two kinds i. Ijma-i-Azimah If all mujtahids of an age give their consent on a particular issue ii. Ijma-i-Rukhsah if there is no unanimous decision but the community as a whole accepts the decision of some mujtahids. Inference of Ijma Ijma could be inferred in three ways 1. By Qaul word When the Mujtahids express their opinion on some point or question 2. By Fil deed When there is unanimity in practice 3. By Sukut Silence When Mujtahids to not agree with the opinion expressed by one or more of them by not opposing any opinion

Necessity of Ijma At first Prophet Muhammad (SAW) used to make every decision After his demise complexities arose in theological and judicial issues Therefore there was a necessity to find out new rules and regulations on the basis of Quran and Sunnah After the Prophet (SAW) departure, if any complexity arose the companions of Prophet (SAW) and the prominent jurists of the age, exercised their individual judgment on the issue. The decision was reached when majority of them agreed upon a certain point. This was called Ijma Authority / Authenticity of Ijma In Quran 1. Do not like those who have separated and divided after they had received the clear proof. 2. 3. 4. Obey the Prophet and obey those who have authority among you. And consult with them upon the conduct of affairs. And hold fast unto the rope of Allah and do not be divided

In Hadith 1. 2. 3. It is incumbent upon you to follow the numerous bodies Whoever separates himself from the main body will go to hell. he who opposes the peoples decision would die the death of a man who died in the age of ignorance. 4. 5. Hand of Allah is upon the Jamaat. If anything comes to you for decision, decide according to the book of Allah, if anything comes to you which is not in the book of Allah, then look

to the sunnah of Prophet, if anything comes to you which is not in the sunnah of Prophet (SAW), then book to what people unanimously agreed upon. Examples of Ijma / Supporters of Ijma 1. 2. 3. 4. Hazrat Abu Bakr Allama Abu Baqa Hanafi ImamMalik ImamAhmed Bin Hanbal

Rules of Ijma 1. 2. 3. Binding upon Muslim society Ijma at the age of companions takes preference over others Ijma is considered agreed upon if there is no objection and if spreads in the people even a single jurist decides it. 4. 5. Cannot override Hadith or Sunnah Ijma can replace another ijma apart from companion

POLITICAL SYSTEM OF ISLAM Western concept of state According to Garner the western concept of state is The state is a community of people who are occupying a definite area and possessing an organized government to which the general body of inhabitants renders habitual obedience. What is an Islamic State Sovereignty rests with Allah Almight, and we delegates political authority to some selected person.

Purpose of Islamic Sate Islamic state should promote good and stop evil. Characteristics of an Islamic State a. b. It is a government of Allah sovereignty lies with Allah It neither a democracy nor a total theocracy government of Church in Medieval times. It is Theo-democracy. c. Islamic state is based on the levels of Quran and Sunah i.e, the Shariah.

Basic Principles of Islamic State 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. Adll Justice Shura consolation Freedom of speech and expression Responsibility to god. Equality Musawat Law of Shariah Independent Judiciary. Elected Ruler Freedom to persons individual freedom Economic equality Legal Freedom of Protection of minorities

SALIENT FEATURES 1. 1. 2. Sovereignty Blessed He in whose hand is dominion and he over all things hath power. They ask, have we also got some authority. Say all authority belongs to God alone. 3. To Allah belongs whatever is in the heavens and earth (Al-Quran) 2. Legislature Quran, Sunnah, Other sources of Shariah. Do not say wrongly with your tongues that this is lawful and is unlawful. 3. 4. 5. Khalifah Representative of Allah Bayat Support to caliph Citizenship who live pay tax An Arab has no superiority over a non Arab, neither does a non Arab have any superiority over an Arab, nor does a white man posses any superiority over a black man neither does a black man have any superiority over a white man. (Hadith) 6. Obligation of Khalifah To preach good and stop evils 7. Advisory Council Shura All issue to be discussed here. Difference of opinion in my community is manifestation of divine mercy and my community would never agree on an error (Hadith)

8.

God Muslims are those who conduct their affairs by mutual consultation Appointment and Dismissal of Khalifah. If he deviates from Quran and Sunah.

9.

Method for election of Khalifa. The method adopted during Khalifat-e-Rashida had a common feature i.e,

selection of best through initial election, nomination by preceding elected khalifah, or election through an electoral college followed by a private Bayat and subsequently the appointment being conferment through public Bayat or referendum. 10. Qualification and Disqualification of Khalifah Khalifat or any government office cannot be given to a person who demands it. Once Hazrat Abu Zar Gaffair (RA) asked the Prophet Muhammad (SAW) to appoint him as a governor Prophet (SAW) answered. Abu Zar Government is trust we do not give it to such a man who demands it. 11. Denial of Khalifa is unlawful One who denies Khalifat is professing ignorance. 12. Obedience to Khalifah Obey Allah and obey the Prophet and those of you who have the authority 13. Check on Khalifah by they Masses Common masses 14. Responsibilities of the State

When you may get the law of government over masses, you should maintain justice and peace (Al-Quran)

You are the best community sent forth to mankind you enjoy the right conduct and forbid the wrong.

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

Legislation by Government And those who exert we show our self Fundamental rights of people Separation of Judiciary from executive Tax collection and disbursement

JIHAD Fourght thou then in Gods way (Al-Nisa: 84) Obstruction in the way of Din Obstruction in the way of Din should be handled and be removed. This is done by jihad. Meaning Doing everything to the utmost in the way of god and service of faith and Shahadat-e-Haq

KINDS 1. Internal Jihad Is that effort in which effort is made to remove evil practices which enter into the Islamic society, (Hadith) 2. Fakri or Dawati Jihad Implies that whatever doubts appear in the minds of non Muslims, they must be removed firth with and with convincing arguments. For instance the Maccan Period 3. Armed jihad Most loved by God And let those fight in gods way who sell this worlds life for future we shall, and them given him a great reward. (An-Nisa: 74-75). Where Possible (Conditions) Where there is an Islamic state is in existence. For the defence of an Islamic state. Importance 1. i. QURAN Its reward Among those Muslims who sit in their without any particular reason and do not fight and those who fight in the way of Allah by their lives and money are not equal. Allah has promised more reward for the latters. (Al-Nisa: 95,96)

The greatest worship Have you equaled those who fetch water for Hajis and serve mosque of Haram to those who have believed in Allah and the day of the judgment and fright in the way of Allah? They are not equal in front of Allah. And Allah does not guide the persecutors. 2. i. ACCORDING TO THE HADITH (SAW) Hundred steps above in Janat Who fight in the way of Allah (SAW) said to Abu Saeed (R.A) Muslim ii. Promise of Janat SAW said to Abu Huraira (R.A) Janat become compulsory on one that fight in way of Allah even for a period, sufficient for milking a she camel but this fight should be to propagate the name of Allah. iii. The greatness of a few moments of Jihad Hazrat Anus (R.A) quoted (SAW) A single morning or evening which is passed in way of Allah is far better than this world. (Bukhari) Purpose of Armed Jihad 1. To curb the cruelty of the cruel to save the oppressed Permission has been given to those against whom war is being fought because they are oppressed and Allah as power to help them. (Surah Hajj) (Al-Toba)

2.

Punishment for fraudulent breaker of promises With whom you made agreement but broke it again and again and did not

abide by it. So if you find them during war then punish them severely. (Al-Anfal) 3. To curb internal enemy O Prophet (SAS) Stage Jihad against hypocrites and non believers. (Al-Toba) 4. To Preserve Peace Those who fight with Allah and his prophet (SAW) and make disorder in the country they should be killed their punishment ISLAMIC INSTRUCTIONS FOR JIHAD 1. 2. 3. 4. 5. 6. 7. Not murder old, women and children Do not burn the enemy Care in murdering Prohibition to beat on the face Prohibition to murder by trying the enemy Prohibition to beat ambassadors Muslim Kazabs messengers (Al-Maedah)

Prohibition of plundering: goats in the way

ISLAMIC CODE OF LIFE (SOCIO MORAL CODE OF ISLAM)


Two important characteristics i. Moral standard built after making good will of Allah as the sole object of life. ii. To establish the good and prohibit evil.

Morality To refrain from bad actions and to pursue good actions is the goal of Islam. And this is known as morality or Ikhlaq. Best repository of Ikhlaq Prophet (SAW) Kinds Moral values are of two the types a. Desirable Qualities Discussed below 1. PATIENCE OF PERSEVERANCE (SABR) In the person of your prophet is the best example I have been sent for the completion of morality. (Al-Ahzab: 21) (Hadith)

Meaning To be established and keep firm in hour of distress of when something is happening against ones wishes. Quran God is with preserving one (2:249)

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

And give glade tiding to preserving ones, who when a happening happens to them Say surely to God we belong and surely to Him we return. (2:156)

Sheikh Saadi Sheerazi Patience is a great wealth and patience is the quality of the prophets 2. PIETY OR REVERENCE (TAQWA) And reverence god to whom you shall be gathered (58.9) Means: Fear of God It is that strong determination which stops going on the path of evil and instigates to go on straight path. Quran Fear him and establish prayers. (30:10) Fear god so that god may have mercy upon you (49:10) Surely for those who practice reverence there is gardens of bliss with their lord ( 68:34) Brotherhood Akhuwat Meaning: Brotherhood All the Muslims are brothers unto each other (49:10) Exp: of boy Until one has faith, cannot enter heavens, and there can be no faith without mutual love (Brotherhood) Hadith (SAW)

Quran All of you catch hold of Gods rope and dont separate yourselves and remember that favour of god which hath brought upon you by uniting you because you were each others enemies, and it was by His grace that you become brother. (3:103) UNITY ITTIHAD And all of you catch hold of Gods rope and do not separate yourselves. (3:103) The basis of unity ittihed is unity in faith Tauhid and the sense of brotherhood comes on account Tauwhid and this sense of brotherhood is the sign of unity. Quran Surely god loves those who fight in this path in line drawn up as if they were a cemented wall Hadith One Muslim is like a building to the others as the constituents provide strength to the building so do the Muslims in the cause of unity Example Brotherhood between Muhajrin and Ansars Unity of plgeon can flew a net (As-Saff: 4)

EQUALITY All of you are the children of Adam and Eve (49:13) Hadith Khutba Hijjat-ul-Widaa

Hinduism Cast system Arabs & other negros etc Iqbal The servant of God i.e. man has not to care the least about anything and especially his place in society because neither he anyones slaves nor he had any slave he is free because land and government all belong go God.

JUSTICE, KINDNESS AND PARDON


(ADI, IHSAN AND IFOW) Adl And world of thy lord is whoel an justice (Al-alam: 116) Meaning In Islam means justice, to others as well as to ones own self and also to the gifts bestowed by god. Kinds i. ii. Legal justice by govt. Personal justice by oneself

Quran One must be just because undoubtedly god loves the just Undoubtedly we sent the book, and sent the balance so that people may follow justice. Greatest Injustice Breaking of promise and contract When god gave you an objective why not practice justice

Kindness (Ihsan) and Pardon (Ifaw) Whosever practice kindness become the leader of the world Kindness To excuse ones debtor Pardon: (Ifow) Excusing the servant who has done some wrong is pardon. Quran For god loves is a friend the corers of good muhsinin (Al-Baqarah: 195) And forget not benevolence Ihsan amongst yourselves for god sees what your do. (Al-Baqarah: 237) Pardon And let them forgiven and forget do you not love that god should forgive you. TOLERATION RAWARDARI Means God behaviour towards non Muslims Quran Let there be no compulsion in religion (Al-Baqarah: 256) (An-Nur: 22)

Do not use bad words for them who do not worship god and worship gods or objects, lest they may use had words for your God, may the reason be their ignorance or short knowledge.

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

SOCIAL SERVICE Khidmat-i-Khalq Who devotes himself to the service of him Muslim brother it is Gods promise that he will help him. To help one in difficulty, Illness etc. He keeps them friends who are clean harted and serve others. Story of Abhu Bin Adhem

THANKFULNESS
SHUKR Quran And be greateful thankful to me, and be not ungrateful to me. (Al-Baqarah: 152 And we will reward the thankful If you thank me, shall give our more. (Aal-i-Iman: 144)

PUNISHABLE QUALITIES 1. 2. Greed (Hirs) Back kiting (Ghibat) And do to back kite one another, does anyone of you love to eat the fles of his dead brother. Surely you loath it 3. Takabbur Pride And walk not in the earth boastfully with pride surely you cannot cut the earth into two nor can you reach mountains in height. 9Bni Israel: 37) God loves him not who is proud, boaster. (An-Nisa:36) (Al-Hujarat: 12)

OPPRESSION OR TYRANNY ZULM Quran Those who wrong men and are aggressive in the land without justification they are the people for whom there is a painful agony (Ash-Shura: 42) Allah liketh not oppressors MISORLINESS BUKHAL There are those who act miserly and command men who also to be misers and they conceal that which god has given them out of His grace, and for the unbelievers we have prepared a degrading agony. Israaf Prodigality That drink but do not be extravagant, Allah does not like prodigals. (Al-Araf: 31 Falsehood Kizab And to God belongs the kingdom of heaven and the earth, and the day, the hour shall be established that day the liars shall lose. (Al-Jasiya: 27) Lie Daroghgoi Surely God guides not one who is unrestrained, a great liar. (Al-Muminun: 28) (An-Nisa: 3) (Ash-Shura: 42)

QUEST FOR KNOWLEDGE


TALB-E-ILM HADITH (SAW) Seak knowledge from cradle to grave. To seek knowledge is a duty for every Muslims and Muslimah. Seek knowledge if it be found in China. Acquire knowledge. It enables the possessor distinguish right form wrong it light up the path to heaven it is our friend in the desert, our society in solitude, our companion when friendless. It guides to happiness, it sustained in adversity. It is an ornament among friends, and an amour against enemies. The ink of a scholar is more holy than the blood of the martyr. He diet not who seeketh knowledge Whosoever revereth the learnend, reveneth me.

RELIANCE OF GO Tawakkul Means: Reliance bharosa on God. The person whop puts reliance on God or who took Tawakkul and obeyed God can never be misled. Quran And rely upon God. For sufficient is God as a protector. (Al-Ahzab:3)

As to Him who relies upon God, then he is sufficient unto Him. And upon God should the faithful rely. (Al-Maidah: 1)

TRUTHFULNESS Amanat Means: Not only to give back a thing safely but also Amanat in advice etc. Quran Surely your god commands upon to pay back the trust to their owners. (An-Nisa: 58) O ye who believe Violate not the promises of god and the messenger and violate not the trusts among yourselves IKHLAS Means: Purification of heart and complete permission to the will of God. Quran Sunnah Ikhlas. ISLAM AGAINST TERRORISM 1. Islam Advocates peaceful coexistence Oh people we have created you from one male and one female no doubt the nobles among you in the presence of Allah is he who is more pious 2. 3. Islam spread with peace Tabligh First address of PBUH on hill of Safa Bilal, Usman bin Affan & Zubari bin Al-Awwan were tortured Said Bin-Al-Waqas tortured Not terrorism or hidden war Fight in the way of Allah those who fight you, but transgress not the limits. (2:190) (49:13)

If they attack you, them kill them but if they cases, then Allah is oftforgiving, Most merciful.

4.

Fatah Makkah: A complete immunity to All Express orders were given to all generals to practice forbearance and in no

instance to make the first attack. (Washington Irvin) 5. Act of Infidels Dont become infidel revert to disbelief after me by Striking the necks cutting the throats of one another. 6. A Cursed Man Whoever points an iron rod towards his brother the angels shall go on cursing him until he stopped even if he victim happens to be his brothers 7. No excess in Islam Be aware of excess in matters of religion. For as a matter of fact those before you were destroyed by religions immoderation. IJTIHAD What is Ijtihad 1. Etymology The word Ijtihad has been derived from the word Juhd which means strive, exertion, effort etc. 2. Definition In Shariah Ijtihad means to strive for the religions interpretation of different issues confronting the life in the light of Quran and sunnah. Definition of Ijtihad according to Prominent Scholars (SAW) (SAW) (SAW)

1.

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

legal issue 2. Imam Bazavi To strive for comprehending the religious verdict 3. Imam Aamdi To brood over in an utmost way on an issue in the religious paradigm Ijtihad has also been called the opposite of Taqleed Taqleed is defined by Imam Aamdi as To obey the order of others with out any argument if reservations. Type of Ijtihad 1. 2. 3. 4. 5. 6. Ijma Qiyas Istadlal Istehsan Masaleh Mursala Urf

Component of Ijtihad 1. 2. 3. 4. Presence of a Mujtahid Process of Ijtihad Ijthihad process should be for a religious matter Utmost effort.

Requirements for a Mujtahid 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. Scholar of Arabic Scholar of Quran Scholar of Sunnah Knowledge of principle of Fiqh Understanding of Collective Issues. Knowledge of objectives of Shariah. Knowledge of the saying and decisions of his predecessors. Capability of thinking and understanding Solid opinion Rationalistic mind He should be just Pious nature

References Supporting Ijtihad 1. And those people who strike in our way, we open new ways for them (Al Quran) 2. When a ruler makes effort Ijtihad in giving his proclamation then there are two benefits for him if he makes a mistake in his proclamation then there is one benefit for him 3. (Al-Hadith)

Omar does not know whether he has found the truth, but he did not lapsed in his effort (Hazrat Omar R.A)

4. 5.

Scholars are the heirs of the prophets

(Hadith)

Hadith Mazz bin jabal was appointed the Governor of yemen

Requirement / Importance of Ijtihad In Quran we come across two type so proclamations and verdicts a. b. Permanent e.g. Towheed, Salaat, Zakat etc. Temporary or for a particular time The second type of verdicts is which needed to be reinterpreted with help of Ijtihad for example. 1. 2. 3. 4. 5. The issue of slavery The issue of beggars Abolition of crime. Inheritance issues. Divorce Issues.

Ijtihad is necessary for such issues. Every passing day brings new and unique problems. Such problems are, not mentioned in Quran or even Sunnah. In order to tackle these problems according to Islamic sprit, Ijtihad is necessary 1. Ijtihad of Hazrat Umar (R.A) Hazrat Umar (R.A) stopped the method of using a womans name in the Tashbeeb of Arabic poetry 2. 3. 4. He stopped the Hijvia Satirical, form of poetry The Fidia for different prisoners of wars was proclaimed to be different. He stopped the practice of dividing, the occupied land between the Mujahideen 5. He stopped the practice of giving three divorces at once.

ISSUES AND PROBLEMS OF TODAY WHICH REQUIRE IJTHIHAD 1. a. Issues with Ijtihad itself Is the possible for any one person in modern times to have all the capabilities necessary for a Mujtahid b. c. 2. The Parliament should be allowed to do Ijtihad or not Which issues shall be tackled with Ijtihad Social Issues Women rights Divorce Family planning, child labour, llhteracy, Child marriage. 3. Economic Issues Banking system, stock exchange, tax system, natural resources and their governorship, profit percentage 4. Political issues Welfare state, election of ruler, removal of ruler, reservoirs of state, democracy 5. Cultural Issues Tv, women on screen drama, films, music, loud speaker, women in sports etc. 6. Medical Issues Blood Transfer, organ donation, donation of eyes after death, cloning, selling of kidney etc.

ECONOMIC SYSTEM OF ISLAM Introduction Absolute ownership of everything belongs to Allah but man being his vice regent has the servitude of whatsoever lice in the heavens and the earth. BASIC OBJECTIVES 1. Public Benefit Neither private gain nor state profit All Muslmis have equal share is three things, water, gas and fire 2. Spending of Extra Money As directed Spend whatever remains over your needs (Al-Quran) One bed for husband, the other for the wife, th8e third for guest and fourth is for Satan. 3. No squandering of wealth uselessly Dont squander, Allah does not love the extravagant 4. Charity An in their wealth, beggars and the out cast have due share 5. To eradicate hunger and poverty It is contrary to faith that a Muslim should sleep well fed while his neighbour tosses about in bed tormented by hunger (Mishkat) (Muslim)

SALIENT FEATURES 1. Prohibition of interest Riba In Pre-islamic era peopled loaned money to needy on exorbitant rates of interest, like Riba increase Lead to poor economic conditions and creating vast difference between rich and poor Allah Hath Blighted usury and made alms giving fruitful Usury is an equal crime for its give, and taker, writer, witness and negotiator (Hadith) 2. Opposed to Hoarding Those who hoard up gold and silver, and spend it not in the way of Allah unto them give tidings of a painful doom. (Al-Quran) Hoarder is accused Merchandise following towards the market must not be blocked 3. Opposed to concentration of wealth So that this wealth may not circulate among the rice from you (Al-Quran) 4. Allows private ownership Anyone who cultivates a barer land becomes its owner (Hadith) One who keeps the land uncultivated for three years, will have no claim over that land

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

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

5.

Free Enterprise of Business Only check is Human Walfare. And when the prayer is ended, then disperse in the land and seeks Allahs

bounty 6. Taxes are allowed for the state For proper functioning of state. But neither very much nor insufficient. In time of Hazrart Muhammad (SAW)

(Al-Quran)

Taxes were levied on Agriculture Tenth of Harvest, and foreign traders 2.5% of value of goods. 7. Zakat Charity must be taken from the rich and distributed among the poor (Hadith) 8. Industry and Islam no concept of class struggle Pay the labour before his labourer sweat is dry (Hadith) Islamic teachings are midway between capitalization and communism Capitalism squeezes out whatever it can get form the labours. 9. a. Certain Important Features Honesty is exalted

No one should eat a food better than one which he took after toiling in labour (Bukhari)

Earning of lawful livelihoods is a dutyr only second to prayer A truthful and honest merchant is with the prophet (SAW) (Hadith)

b.

Role for women in economy To men is what they earn and to women what they earn (Al-Nisa)

c.

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

property 10. State Responsibility Islamic state should be a welfare state Islamic state has the duty to provide basic necessities of life like food, shelter, clothing, education, health etc to all the inhabitants. WOMENS RIGHTS IN ISLAM Women In ancient time In Judaism In Christianity In India Is Islam

Rights / Duties i. ii. As a child As a sister As a Daughter As Wife As a mother Economic Rights. Political System Rights

ISLAMIC CULTURE Culture Define Ling dress, beliefs, norms, way of living, eating, marriage, treatment with guest, festivals, architecture, treatment of women, Islam gives principles but not restricts or specifies the things. 1. 2. 3. 4. 5. 6. 7. Lang: Favour the learning of Arabic but not restrict it. Dress :Moral values should be followed Eating: Human, Halal, Makzoh Marriage: give a way hoco to marry. Festivals: Edins, local fairs Art and Architecture Treatment with animals

SUICIDE BOMBING LAWFUL OR UNLAWFUL War is defensive not offensive in Islam. War is not for personal, for expansion of territory, for wealth & not for material objectives but for cause of Alllah.

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

Weapon Atomic Bomb and Suicide bombing not allowed in normal war But when others have atomic bomb and one has not that one can go for nay weapon when there is no way for the hopeless. In sacred months Muslims can launch a war against warning people and even an enemy can be captured from Kaaba. The right to beat wives As for those women whom you husbands fear disobedience, admonish them then if they obey you, take no further action against them. Allah is right, supreme (Al-Nisa 4:34) Punishment is a last resort Three steps to be followed Admonish Set their beds apart Punish gently as reformer

Questions a. Why Islam has allowed to a husband to beat his wife To save family life. Counseling a necessary If you fear a breach between a man and his wife, appoint an orbiter from his propel and another from hers. If they husband & wife wish to be reconciled, Allah will bring them together Allah is knowing, wise (Al-Nisa: 356)

b.

To what extant men can strike his wife in case of disobedience Beat her mildly as reformer and not as torture

Traditions ------Not beet on face -------- no separation but we should not live apart rather jut sleep apart. POSITION OF WOMEN IN ISLAM A reasonable being i. Paradise lies underneath the feet of your mother (Hadith) As a wife The best among you is the one who is best towards his wife (Hadith) Verily there are rights in favour of your women which are incumbent upon you. (On farewell occasion) As Daughter And they assign daughter for God Glory to Him And for themselves son the issues they desire. (Al-Nisa: 57) The Purdah Sas And say to the believing women that they should lower their gaze and guard their modesty, so that they should not display their beauty and ornaments except that appear thereof must ordinarily appear, that they should draw their veils over their bosoms and not display their beauty except to their husbands. (Sunnah Nar: 31)

As Protection O Prophet Tell thy wives and daughters and the believing women that they lower upon them their head coverings a little. In this way it is more probable that they will be recognized as gentle women and not be annoyed molested. (Al-Ahzab: 59) Eyes Messengers Brings messages to the onlookers Islam against free mining of man and women Western degeneration of youth Dragged woman to quagmire of pleasure Unveiled lady has to spend on make up

JUDICIAL SYSTEM OF ISLAM Introduction Law exists in human society from time immemorial, every race every religion and every group of men has made some contribution in this sphere. The contribution made by Muslims is as rich as it is worthy and valuable. Judicial System / law according to Western Philosopher Aristotle: Justice is defined by Aristotle as whatever is fair and equal For Greeks: Justice was Remedial Justice For Romans: ------ Natural Judice For Anglo Saxons ------ Formal Justice

Law is defined by Sygmond as A body of principles recognized and applied by the state in the administration of Justice i.e., it means in a monarchy every order issued by the monarch would by the law. Islamic View of Justice & Law In Islam justice is symbolized as Balance and Absolute fairness in Islam Justice is not merely formal function of a state, it is a religious obligation. According to Islam, Allah is sovereign and he is the most Just. He has created man as his vice regent on earth so it is the duty of the man to b just even thought it might go against himself. According to Quran Say I am commanded to judge justly between you in accordance with the book which Allah sent down (92:15)

Allah has set up the balance of justice, so establish justice an fall not short in the balance. (55:7-9)

God commands you that when you judge between man and man judge with justice (4:38)

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

According to Hadith In deed, one of the greatest Jihad is a word of Justice before an oppressive king. Allah is with the Qazi as long as he has not done injustice Justice is the commandment of Allah

According to Islam, the principle that the head of state is above law is completely unacceptable. This law is Alien to the Islamic concept of Justice.

The examples for Qazis and judges were set up by Holy Prophet (SAW) and the rightly guided caliphs (RA).

Hazrat Umer R.A According to tradition Hazrat Umer (RA) entered the court of Hazrat Zaid Bin Sabit (RA), who was appointed Qazi, and refused to sit besides him when be asked. He then gave the following directions to all the Qazis across the Muslim Empire To treat all persons equally in law Not to distinguish between relations and others. To abstain from taking bribe. Hazrat Ali (R.A) One Ali (RA), fourth caliph, lost a coate of mail and tout it with some person the case went to a Qazi and Ali (RA) stood beside the accused in front of the Qazi Basic Principles of Islamic Legal System a. Adherence to the principle sources of Shariah i.e. Quran, Sunnah, Ijma, Qiyas Ijtihad. b. Complete independence of Judiciary from the executive. a. Even if Fatimah, the daughter of Mohammad (SAW) had committed a theft, I promise by Allah, I would have cut off her hand (Bukhari)

5. 1.

Punishment given in ideal conditions only Only in a welfare state, where people are not facing depreciation and despair.

2.

Khalifah cannot stop a punishment or changer a ruling.

Islamic social System Islam has got its stable and permanent social system. This encircles the head and heart of man, also his dealing in life and in its instructions and legislation it encompasses both religion and the world. According to Islam, individual is the starting point of social reforms because he is the fundamental unit of society. If individual is reformed the whole society will reform. Characteristics of Islamic Society Equality no discrimination All Muslims are brothers. Man and women one two pillars of society. Desirable qualities are Islam brotherhood, unity, equality, Ikhlas, cooperation, sacrifice, justice etc. Undeniable qualities _________ backbiting, greed, tyranny, jealousy, disrespect etc. All Muslims should promote good and stop evil. Social Institutions Family ______ Keystone Maktab Neighborhood

Mosque Laws of Shariat Family Marriage first step of human civic life Formed through Nikah Responsibilities on both man and women Children then a family leads to a society

Rights and Duties in Islamic Society Shariah: Knowledge of the rights and duties where a man may fitly conduct his life in this world and prepare himself for future life. i. Deals with all aspects of life of Muslims Rights and duties of man have been divided into four classes Rights of Allah Man, should have faith in god alone and in the greatness of god and should not associate anything with him, And serve God, And join naught with him (An-Nisa: 36) 2. Man must believe in the attributes of God Personal Rights Man must keep himself away form all harmful things, intoxicating, drugs, from the beast of prey, from poisonous unclean because all these have undesirable effects upon him health as well as his moral and spiritual powers.

3. i.

Rights of other men Rights of Parents And they lord has ruled that ye serve on except him alone and do good to the parents.

It either of them or both of them reaches old age whilst thought art live, then say not to them fie and scold them not. And speak to them with a noble speech. And lower for them they two arms with gentleness act of compassion, and say My lord be kind to them as they brought me up when I was young. (Bahi Israel: 23-24)

Hadith God is gland when the father is glad. God is angry when father is angry. Heaven lies under the mothers feet

(Ahmed, Nasi, Behaqi) ii. Rights of Children Right to life not to be buried alive. Ye kill not your children for fear of poverty. We provide them with livelihood and you also surely killing them are a heinous sin. (Bani Israel: 31) Right to education Keeping them away from bad company and protect from social evils. Religious commandments are followed O believers you save yourself as well as your children from fire.

iii. iv.

Boy and girl should be treated equally. Loved by parents Rights of Relatives Help poor relatives Treat them lovingly. An do Ihsan with your parents and also with relatives (Surah Baqarah: 83) And do well to parents and the relatives (An Nisa: 36) Ye give the right of the relative to him Bani Israel: 26) Rights of neighbours And god has ordered rendering Good to the relative neighbour and for neighbour and the temporary neighbours. (An-Nisa: 36)

I was instructed so often about the right of the neighborus that I began thinking that now they would be given a share in succession. (Hadith)

That person is not a Mumin due to whose troubles the neighbour is not at rest (Hadith)

That person does not have faith that fills his believes and his neighbors remain hungry (Hadith)

Rights of Husband and Wife The Holy Quran has declared that both men and women ore equal in status as both of them have rights upon each other

Mutual trust, harmony and love Help each other in discharge of duties. Men are protectors over women on account of that by means of which God has made some of them eminent above the others and on account of what they spend out of their belonging. (An-Nisa: 34)

Rights of State Vis--vis Citizens States Rights: Pay taxes Helped financially and physically in times of emergency Participate in Jihad. People should obey law

Peoples rights Economical, social, educations, medical and judicial problems (Dr. Zakir Nike) ISLAM AND TERRORISM Q. Ans: 1. 2. 3. 4. 5. Definition of word fundamentalism Not all fundamentalists are the same. I am proud to be a Muslim fundamentalist Dictionary meaning of the words fundamentalists Every Muslim should be a terrorist. Why are most of the Muslims fundamentalists and terrorists?

6.

Different labels given to the same individual for he same action i.e., terrorist and patriot

7.

Islam means peace.

Was Islam spread by Sword 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. i. ii. iii. iv. 13. 14. Islam means peace. Sometimes force has to be sued to maintain peace. Opinion of historian De lacy O leary in the book Islam at the cross road. Muslims ruled spain for 700 years 14 million Arabs are Coptic Christians. More then 80% non Muslims in India Indonesia and Malaysia. East coast of Africa Thomas Carlyle: in his book Heroes and hero worship Non completion in religion Al-Quran (2:256) Sward of the intellect. Increase in the world religion from 1934 to 1984. Readers Digest Almanc The plain truth magazine. Islam is increased_______ 257% Christianity _______ 47% Islam is the fastest growing religion in USA % Eu. Dr. Joseph Adam Pearsons

IJTIHAD
It is not good to become the epoch vacant of Mujtahid Meaning Striving and searching, to try are level best Technically in long of Fiqah and Shariah It means the striving to interpret the Nusus of the Quran and Sunnah of the Holy Prophet (SAW) in order to adopt them to the new conditions of the Muslim life and society but within the precedent laid down by the earlier Mujtahid. Origin of the word Derived from Juhad which means strain, exertion, endeavour, effort etc Def: the logical deduction on a legal or theological question by a Mujtahid or learned and enlightened doctor as distinguished from Ijma which is collective opinion of a council of Faqihs. Imam Ghazali It is the exertion of a Mujtahid in search of knowledge concerning the Ahkams of the Shariah. Imam Shafi Itihad means making speculation as well as effort in the matters of law. And a Mujtahid is that who has command over all the points of Islamic knowledge Iman Shaati Ijtihad of religious commands is a method of giving a final shape to Shariah and its component by premising. (Al-Mawafqat) Kinds two

1.

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

and judgments of the earlier jurists and ethen precedents 2. IJTIHAD MUQAIYYED The scope of interpretation is within the decisions of the founding fuqaha. Rai When Ijtihad is the personal opinion of the mujtahid Specialties of Ijtihad Only that man is capable of jihad who has Complete hold on Quran and Sunnah Who can reach the deepest care of the problem Man of strong character having confidence of people Know the decision of Ijmaa Know Arabic and Fiqah Guiding Principles for Ijtihad Forty principles lead down by famous jurist Tuff (d.f 716 AH) acc. Le Quran & Sunnah on that basis a injlahid can exercise his judgment One who is not familiar with customs of his time is not permitted to give redict. (Qazi Yousaf: Chief Justice SC of Baghbad in Abasaid period) Establishment of peace and justice is the main pupose of Allah, so what ever may leads to this end should not be apposed. (Ibn-Al-Qayyum) Other Principles a. b. Presumption of the basic principles He who caught bet two evils must prefer the lesser one.

c. d. e. f.

A safeguard against an apprehended nuisance. Necessity makes forbidden thing permissible Prevention is better than care Religion is easy there is no constraints in it.

Necessity of Ijtihad Modern era who several problems to be solved Importance Essence of Ijtihad Maaz Bin Jable in Hadith (SAW) If bewildering difficulties and problems may appear you should got to the expert of Hadith & solve them. (SAW) Imam Abu Hanifa refrence of Ijtihad goes in this verse of the Holy Quran. Hazrat Umar (R.A) solved the problem of lands all to And those who entered Islam lately Modern ear and necessity of Ijtihad After 12 A.D The doors of Ijtihad are closed But from middle of 18th Shah walli Ullah Sir Syed Ahmed Khan Allama Iqbal Maulana Abdul Rashid Riza

The doors of Ijtihad should be opened

School of Thought 1. 2. Muqaiyid Mul-taq-assets that doors be opened

Shah Wail Ullah (1703-1762 Propounded theory of cautious exercise of Ijtihad Favoured Maslaha for public good. Favoired individual Rai

Allah Iqbal and His Ijtihad legislation Ijtihad can be undertaken not only by an individual jurists but also legislative assembly. Defended the abolition of the caliphate by the Grand National Assembly of modern Turkey as Ijtihad. Problem of Imam: can be a body like N.A instead of a single person. Ijma can take form of Ijtihadi legislation Maulana Maududi: Believes in the dynamism and flexibility of Islam, divides Shariah into two parts: the immutable Quranie Nusas Divine injunctions and Sunnah and the flexible part consioting of the traditional fiqah. Supreme Shawah court established in Pak after Shariah Ordinacne 1988.

GENDER EQUALITY IN ISLAM 1. Men & women are companion for each other O mankind we created you from a single pair of a male and a female (49:13)

2.

Islam blames Adam and Eve, Both, for the first Sin We said: fall down one of you a foe unto the other There shall be for you

on earth a habitation and provision for a time. (2:36) 3. Woman also received the gift of divine revelation O Marry Allah has chosen thee and purified thee, chosen thee above the women of all nations. 4. Men and women equally rewarded for their good and righteous deeds in present as well as in hereafter Whoever works righteousness, man or woman, and have faith, verily, to him will we give a new life, a life that is good and pure, and we will bestow on such their reward according to best of their actions. (16:97) 5. Equal right of education Search for knowledge is compulsory upon every Muslim man and woman. Anus (R.A) reported Prophet (SAW) 6. Right of Inheritance From what is left by parents and those nearest relative there is a share for woman, whether the property is small or large, and a determinate share.

INTRODUCTION Ijtihad and modernization are closely linked. If the term modernization is intended to denote renewal development and the search for progress in all fields of life, regardless of their complexity and variety, Ijtihad is the key element for transition from one stage to another where human beings can fulfill their wishes and aspirations to a life more prosperous and more secure; a life wherein the rights of the individual and society are preserved, justice and equality prevail and Man's dignity Is maintained as guaranteed by Allah in the verse, "We have honoured the sons of Adam." Ijtihad in the juristic terminology denotes the deduction of general rulings from religious evidence, or the effort exerted in extracting religious rulings and reaching a conjecture to religious rules; in the courts jargon, this term means the set of judiciary judgments from which general rules may be deduced to settle similar disputes. As for modernization, it is an intensive form of modernity, i.e. making things modern. This noun is novel In the Arabic language; it was not used in the revival era which started in the mid of the 20th century. Instead, the term "renewal", which was borrowed from the religious heritage, was commonly used. Then, the term "development", which has an intellectual connotation derived from the theory of evolution, has entered common usage. So, Is modernization in this very context derived from modernity or doest it merely mean novelty? Is the association between ijtihad and modernization intended to make Ijtihad modernized? Is it meant to make ijtihad subservient to and supportive of modernity or to does it imply that ijtihad ought to be modern and novel? Ijtihad its notions and meanings Jurisprudents define Ijtihad as the jurist's exertion of the utmost endeavors to reach a conjecture to religious rules in such a way that reaching beyond it would

be impossible. Ibn Hazm defined it as (the expending of efforts in reaching a ruling concerning a certain matter; it is a certainty that Allah the Almighty has laid down and expounded all rules of the Shari'ah; hence most scholars are assured that they will reach these rulings, if some people fail to reach such rulings, it is impossible that others won't manage to come to these judgments. For Allah has not placed on us burdens greater than we can bear; Allah has not commissioned us with performing impossible missions. Ijtihad can be divided into two types: firstly, an ijtihad which is absolute in all rulings; this can be reached through inferring few rulings based on substantial evidence or a trustworthy reference. Secondly, an ijtihad specific to a certain ruling; It is worth mentioning that the one who engages In this type of Ijtihad has to be sure that the ruling does not run counter to a certain text or to a consensus reached fn this connection; knowledge about the different aspects pertaining to all rulings is not a prerequisite. Scholars consider that every religious ruling that Is not based on conclusive evidence can be subject to ijtihad. Hence, no Ijtihad can be exercised in matters that are established by irrefutable evidence such as the five prayers, the zakat and the other remaining pillars of Islam. Ijtihad can be performed within the realm of the text, which involves the exertion of one's efforts to take cognizance of the inclusive rules which constitute the unequivocal evidence. Another methodology of ijtihad consists in consideration which involves an analogy between a matter about which there is neither text nor consensus and another one that is supported by texts and the consensus of scholars; it also involves the inference of religious rulings from the general rules of the Islamic Shari'ah. This is termed as ijtihad by means of opinion. The most conspicuous feature that can be noted when pondering over the fundamental books of theology that tackfed the issue of ijtihad is that they did not confine Ijtihad to the field of ftqh (jurisprudence) In its recent restricted extent.

For Fiqh means understanding, Islamic jurisprudence, in more precise words, is the full understanding of the rules of Islamic Shari'ah. As far as terminology is concerned, the ijtihad of the jurist means the exertion of his utmost efforts to reach a conjecture to a religious ruling. Accordingly, jurisprudential ijtihad means the exertion of efforts to attain a desired ruling through deduction. The scholar who applies ijtihad must possess an understanding of the general principles and the essence of legislation that underlie religious rules and which are not limited to one set of rulings. Since the rules of Islamic law are so comprehensive and thorough that they touch upon different aspects of human life, Islamic jurisprudence is, m essence and according to the Islamic conception of the individual, life and the universe, the comprehension of life. In this regard, it is not admissible Religion nor by reason that fiqh should be limited to a part of the Shariah, thus restraining the jurist's scope of action. Indeed, it is commonly established and agreed upon that Islamic law is all-, encompassing In scope and valid for every time and place. Linguistically speaking, fiqh is the power of sophisticated understanding that fathoms the intents of words and deeds. This definition also holds true for scholars. In more precise terms, it Is the knowledge of religious practical rules trough their detailed proof. To fully assimilate the aims of Ijtihad, it is necessary to define the science of fiqh which consists of two parts Knowledge of religious practical rules. The rules pertaining to faith -such as the Oneness of Allah, the mission of messengers, their conveyance of Allah's message and the belief in the Day of Judgement-are themes that are not covered by the terminological purport of the word fiqh.

Knowledge of the detailed proof of each matter Fiqh is, according to juristic terminology, the knowledge of religious practical rules that can be acquired through their detailed proof, or it is the set of religious practical rules that can be inferred from their detailed proof However, those who tackle this subject make a big mistake as they distinguish between what is religious and what is worldly. Indeed, this distinction has no grounds in religion and leads to a considerable confusion over the issues under consideration. Hence, the extent of fiqh and ijtihad is greatly restricted. Actually, the scope of Islamic jurisprudence and ijtihad covers all matters pertaining to individuals and communities since it is the understanding of life at its different levels of meaning. It is then of paramount importance to rectify this erroneous concept so that truth is elucidated and all facts are unravelled and explained. Based on this understanding of the word "fiqh" and the term of "jurist", it becomes clear that jurisprudential ijtihad has a large and limitless scope which encompasses all matters and issues that are associated with human life. Accordingly, ijtihad, which is the exertion of the utmost efforts either In the deduction of religious rulings or in their application always aims to be cognizant of human interests which are the intents of any rule within the Islamic law. Islam is always in support of human interests for Islamic Shari'ah is but mercy being extended to human beings; In addition, Islamic Interests are subjective facts that are not considered as desires that the individual is pursuing. Rather, they are assessed as being salutary or harmful per se A modern jurist sums up all these meanings and phrases them as ijtihad istislahi (useful or utilitarian ijtihad); he considers that this type of ijtihad consists in defining the essence of Shari'ah in general so that it is adopted as a source of legislation to be ultimately used as a reference to deduce the right ruling In any

new matter through istislah (utilitarianism); this method can be employed if ijtihad bayani it is applied to cases that are explicitly mentioned in the Quran or Hadith but need further explanation and ijtihad qiyasi (it is applied to cases that are not mentioned in the Quran or Hadith, but that are similar to cases mentioned in either of them) can not be conducted. It Is known that Istislah has as a subject-matter the public Interest that is In line with the objectives of Islamic law, and that the Interests of Individuals are the ultimate goal of legislation and underlie all Its rules. The vast majority of jurists agree that Islamic fiqh gives due consideration to the public interest. In this regard, It maintains that every interest has to be given priority unless it conveys personal desires or bears Inherent contradictions to the alms of the Shariah. In the light of our presentation to this issue, we think that (jurisprudential ijtihad) or (ijtihad in fiqh) are two broad concepts that are pregnant with a wide range of meanings and profound significance. Hence, we conclude that the ijtihad we need is the one that keeps a careful eye on the present and future Interests of the individuals, and is keen to materialize and preserve them; It is also the one that presents to the Ummah a useful tool to solve current problems through a scientific and comprehensive approach that Is in line with the spirit of the Islamic law. If ijtihad consists, as we have seen earlier, in deriving the religious ruling on a given issue from the texts of the Quran and the Sunnah, it then creates a motion into the static text in order to derive the ruling on the changing reality.flS) On this premise, renewal Is the core of ijtihad as it consists of exploring the religious ruling on issues that are generated by a new historical era or a new social environment. In this sense, ijtihad is a renewal, in its most profound meaning; in addition, it greatly facilitates human life by finding solutions to perplexing problems and critical situations.

Which ijtihad do we want Considering the numerous levels and facets of ijtihad that scholars set forth the researcher can but put the following query: which ijtihad do we want? We have ended up by defining the broad lines within which we tackle ijtihad. So we should now examine the full significance of the ijtihad notion which is in line with the aims we attempt to achieve. According to Dr. Yusuf al-Qaradawi, the ijtihad we need in our era is of two kinds: selective and / creative Selective ijtihad Involves the selection of one of the opinions in our large jurisprudential legacy of fatwas to give a sound judgment through making an analogy between different textual and ijtihad evidence; ultimately, we choose the most conclusive evidence, taking into consideration current requirements and needs which impose on the modern jurist to opt for practical and facilitated rulings. As for creative ijtihad, it yields a novel opinion on an old or new question. However, creative ijtihad is applied in most cases in new matters Thus, the ijtihad we need is the one that is required by the necessities of contemporary life provided that we do not yield to the constraints of reality to the detriment of the general rules and established fundamentals of the Islamic law. What does contemporary ijtihad account for The context within which we tackle the necessities of ijtihad and the necessity to observe the requirements of contemporary life presupposes that we determine the meaning intended by contemporary ijtihad: Is it the one that keeps pace with current trends or the one that assimilates the spirit of the era and gives due consideration to its needs?

Is ft .the one that addresses these needs by creating a motion into the static text in order to reach a ruling1 on the changing reality? Is it the application of a text judgment on a given reality on the basis of the rules of Islamic Shariah One of the Irrefutable facts Is that we should not meet the requirements of a certain era in every detail as it is established that corruption and uprightness, acceptable and inadmissible phenomena, are common occurrences in every era. The stringent criterion in satisfying these requirements should stem from sound religious teachings that are based on the Quran and true Sunnah. Accordingly, contemporary ijtihad does not entail that we should adapt ijtihad to the characteristics of the era in which we live as this has no bearing to the religion. Rather, contemporary ijtihad should faithfully convey and strictly observe the interests of the Muslim community. Also, contemporary ijtihad should address the needs of people in such a satisfactory way that it paves the way for a decent and peaceful life. In this regard, Dr. Yusuf al-Qaradawi says, "we should be cautious not to be prey to the pressure of the prevailing reality in our contemporary societies. This reality is not created by Islam through its creed, law and morals; it is brought about neither by Muslims' free will and accord, nor by their minds or hands. It was rather a reality that was imposed on them in times when they were unmindful, weak and disunited, whereas their colonizers were strong, alert and proficient. As Muslims could not at that time set themselves free, the subsequent generations inherited this reality and matters remained unchanged. Hence, the essence of ijtihad does not consist of finding justifications for this reality, making texts subservient to it and fabricating fatwas to lend legitimacy to its existence. This does not imply that the current era is an absolutely corrupt one and that keeping pace with it is not valid. Religion, rationality and wisdom call us to employ our minds to look for the public interest and to accurately evaluate the

ensuing needs so that we can be fully aware of the particularities of our present era. The ultimate goal is to acquire a thorough understanding of our contemporary problems, issues and needs. Consequently, we will acquire a new fiqh based on ijtihad which would serve as a foundation to assimilate current problems and as a framework for contemporary ijtihad in order to find solutions that are in full consonance with the rules and spirit of Islamic Shari'ah. The ijtihad associated with the application of religious rules to their corresponding events involves all communities of the Ummah; it can not cease since the "taklif" (responsibility according to capacity) is well-founded. This kind of ijtihad Is termed as "Tahqiq al-Manat", which consists of verifying the attributes ('Ulan) of an established case in 3 new case (far1) re-offersd for examination, i.e., ascertaining the presence of the 'lilah In the new case where the ruling is to be extended If ijtihad Is, in an alf-encompassing phrase, the science laid by Islam in order to involve competent scholars In legislation and interpretation of the divine message thus making Islamic Shari'ah adaptable to the public and private interest in all times and locations, contemporary Ijtihad, or the Ijtihad that keeps pace with current changes, Is the science which materializes the Interests of the Ummah and maintains their constant stability and their adherence to the principles of the Shari'ah. In this way, Ijtihad shields the Ummah from deviation and confusion and prevents any legislative failure as well as inclination to posltlvist laws which are unjust In most Instances and Incompatible with the objectives of Islamic law in numerous cases. To be genuine, effective and influential in the life of Muslim societies, contemporary ijtihad has to be carried out In conformity with the general objectives of the Islamic Shari'ah; it has also to build on the conviction of the

validity of this Shari'ah for every time and place. Otherwise, ijtihad would depart from the essence of Islam and accordingly lose its legitimacy. The fields of ijtihad are as numerous as the fields of life: Building on this premise, ijtihad has a large extent and unlimited scope. It may cover all matters associated with the life of the Muslim. So, the scope of Ijtihad, subject to the aforementioned rules, encompasses all Issues and matters that hold the interest of Muslims. It is not true nor does Islam stipulate that the subjects to be examined through ijtihad should not be far-reaching or complex. Indeed, Islam tackles all aspects of life and touches upon all human situations. Since contemporary ijtihad rests on the shrewd adaptation of the religious texts that are definitive in their affirmation and reliability to1 the requirements of the time and place where the Shari'ah is applied, the subjects of ijtihad should cover all matters that promote the public interest of Muslim society and advance the five general necessities or purposes: the preservation of religion, life, intellect, lineage and property. These necessities, according to Al-Shatibi, are found in every religion The main function of the ijtihad that improves our conditions and edifies our societies consists of upholding and preserving the interests of people in all events. This is consonant with the spirit of Islamic Shari'ah which Ibn al-Qayyim expounded in such clear, illuminating and clear-cut phrases as the following: "the foundation of the Shari'ah is the safeguarding of people's interests in this world and the hereafter. In its entirety it is justice, mercy benefit and wisdom. Every matter that leaves justice for injustice, mercy for its opposite, benefit for harm, and wisdom for foolishness, does not belong to the Shari'ah even though it is attributed to it by means of False reasoning The Shari'ah is the justice of Allah amongst His servants. It Is His mercy amongst His Creation, His protection over His Earth, and

His wisdom which is an indication of Him and of the truth of the Messenger, peace be upon him On the basis of Ibn al-Qayyim's words, we can say that every ijtihad that leads to Justice, mercy and benefit, and eliminates Injustice, cruelty and harm is Indeed upholding the objectives of the Shari'ah. Accordingly, every matter in which ijtihad is employed to achieve the objectives of the Shari'ah constitutes one of the necessities of the Islamic society that should be awarded due attention and consideration. The political, economic and political reality of contemporary life has brought about numerous and complicated problems in the Islamic society. Hence, they must be addressed by the Shari'ah through a thorough understanding of the objectives set forth by Islam and through heightened awareness of current issues. Given this situation, Ijtihad has presently become not only a need but a requirement for the Muslim society wishing to live according to Islamic teachings. More than that, ijtihad is not only permissible but it constitutes nowadays one of the collective duties on all Muslims in order to regulate all religious and worldly matters; if some perform these collective obligations in a competent way, then the rest are absolved of sin. Ijtihad is concerned with any issues and matters about which no text is mentioned in the Quran and the Sunnah; the scope of Ijtihad also covers the texts that are not categorically established Building on this premise founded upon the fundamental rules of the Shari'ah and following this comprehensive approach, we notice that the fields, issues and subjects of ijtihad encompass all aspects of Muslim life and they are not confined to jurisprudential matters in the purely terminological significance, or to legal matters In the limited provisional notion, but they also cover political, administrative, economic,, social, scientific, medical, environmental and

educational aspects as well as any element in relation with the present and future of the Muslim society. The Islamic Ummah is facing today numerous challenges and problems In all spheres of life. Any counter-attack should necessarily he engaged through sound opinion and shrewd knowledge that are founded upon a thorough understanding of the texts and an enlightened ijtihad that moves the Urnmah from the state of weakness and backwardness to that of power and progress. This process should also seek to maintain the public interest and abide by the objectives of Islamic law which are laid down in order to repel confusion and make things easy for people. Allah said, "and has not laid upon you in religion any hardship It is in this way that the validity of Islam for every time and place Is confirmed. The importance of ijtihad nowadays: We are in dire need of ijtihad; if there were no ijtihad, the number of Muslins who would behave according to their personal opinion or according to non religious norms would multiply in every generation. As a matter of fact, this would constitute a deviation from the teachings of Allah since behaviour will follow human criteria and be shaped according to personal desires. Accordingly, this would considerably undermine the public interest. That's why ijtihad was legalized in every time and place provided that the mujtahid is eligible for this task and abides by the terms laid down by the scholars Despite the emergence of great mujtahids at the end of the 19th century and the beginning of the 20th century in a number of Arab Islamic countries, some of them received fierce criticism not only from rigid and traditionalist scholars but also from those who are supposed to assimilate the mission of ijtihad and who blame the jurists and scholars for not performing ijtihad. In this regard, Sheikh Muhammad Abdou, who was considered as one of the leading mujtahids and the pioneer of one of the renewal schools in Islamic thought, was severely criticized and disparaged. Surprisingly enough, his detractor was nobody but Dr. Taha

Hussein who was considered as one of enlightenment pioneers in the Arab world. What is distinctly odd is that Muhammad Abdou's critics were partisans of a certain jurisprudent and intellectual school, but none of them was belonging to the school of (enlightenment) of which Dr. Taho Hussein was supposed to be one of the eminent figures. Dr. Taha Hussein said in an article that appeared in a French magazine published In Paris in 1934, "Sheikh Muhammed Abdou has undoubtedly shaken the Islamic world as a whole, awakened the oriental mind and thought the Orientals how to have a liking for the freedom of thinking. Mohammed Abdou was no longer able to capture the spirit of his time to such an extent that the tact he used in bringing about renewal and innovation appeared to lack audacity. Thoughts and words are not enough; there Is an attempt at action (sic); all Mohammed Abdou's thoughts concerning science and religion have become outdated and are no more compatible with the Orientals' adherence to the greater freedom." Dr. Taha Hussein went on saying, "there are few Muslims who seek to reconcile between their faith and their acquired knowledge while they joyfully rush upon western civilization and set it as a high ideal The first thing we notice in this text which was not known in the Arab world till it was translated into Arabic is that Dr. Taha Hussein did not use the term of "modernization" nor that of "modernity" though it was warranted by the context according to the criteria we adopt nowadays. In this connection, he excluded Sheikh Mohammed Abdou from the sphere of ijtihad and renewal with a stroke of the pen and branded his school as a failure. This stance requires some analysis to understand how ijtihad, though attaining a high level of intellectual courage, can be received with dismay by the school that is adversely Influenced by western concepts. For influence by western thought within reasonable limits is not censured in all cases.

Ijtihad was performed in all Arab and Islamic countries throughout the 20th century. In this regard, an intellectual from the Kingdom of Saudi Arabia, Amin Madani, brought some attractive and innovating ideas in an original research paper published twenty-seven years ago; he said, "Islamic law has not stood In the way of evolution, nor has it constituted an impediment to progress in all Islamic eras. Indeed, it has assimilated each generation in its melting pot and shaped it in accordance with Islamic Shari'ah. Since the era of Islamic conquests, Islamic legislation has codified laws In such a way as to benefit society; law-makers in every generation opted for the simplest solutions and they would willingly lift any easily removable restrictions. Individuals in charge of law-making have to assume their duties by establishing rulings for cases that were not expected by the ancients Arnin Madani expressed a courageous intellectual stance in which he formulated his own concept of innovating ijtihad; he said, giving every a negative and static response is not an impediment to it; on the contrary it encourages its dissemination because everyone filled with a desire for evolution. If the novelty is not examined in a practical, wise and flexible approach, the masses will avert negativity and adopt the novelty with oil its implications on the premise that it is one of the requirements of evolution This is a call for renewal that fell on deaf ears. Yet, it expressed a stance that supports the positions of a host of innovating mustachios and tinkers in all Arab Islamic countries. These ideas, if we are to describe them In current phrases -we-would say that they are "liberal", "progressive" and "modernized", reflect a mode of pioneering reformist and innovative thinking that prevailed In Arab Islamic countries; they are also expressive of an ijtihad school which would have yielded good results had it been provided with a favorable environment. My intent behind quoting these passages from Amin Madani's book is to demonstrate that Arab Islamic thinking, regardless of its numerous trends, has

called for employing ijtihad and innovation and capturing the spirit of contemporary times at an earlier stage. Indeed, a number of intellectuals, scholars, jurists and theoreticians performed various modes of ijtihad and reached results that were met with negative response or were diverted from their objectives; some mujtahids were even persecuted. The gate of Ijtihad is not closed: Ijtihad is one of the sources of legislation in Islam. Throughout history, neither scholars nor senior officials have ever Issued a fatwa or a ruling to close the gate of ijtihad. The douser of the gate of ijtihad" Is one of the metaphors that spread all over the Arab Islamic world. Actually, It Is the mind which was closed, failing to keep abreast of successive developments; the Muslim world was getting into an advanced state of lethargy and civilization backwardness for numerous reasons that are known to all of us. Throughout our civilizations process, ijtihad was affected by the fact that some fields of creation within Islamic thought grew sterile. Accordingly, their fruits withered and the Jurisprudence of Transactions lost some of its status as creativity and Ijtihad have ceased up to modern times. This led to what some call the closure of the gate of ijtihad. As o matter of fact, we have an enormous wealth In the Jurisprudence of Worship and religious rituals, but we manifestly have a severe lack In the Jurisprudence of Transactions and the political thinking that are necessary to keep pace with recent developments. Hence, energising ijtihad is obviously needed in the jurisprudence of political, economic and social reality so that the sources of our Sliari'ah are supplied with branches that would regulate this new reality according to Islam The comprehensive scope of Islamic law: Apart from the rites of worship that govern relations of human beings with their Creator, we find in the Islamic law the two major sections of private law and

general law. Thus, it encompasses the civil law which is the source of private law with all its branches, the commercial law, the procedural law, the private international law, the general international law, the constitutional law, the administrative law and its annexed financial law, and the criminal law So, Islamic law provides the ground for mujtahids to explore new avenues and horizons and enables the scholars who meet the conditions of ijtihad to look tor solutions to pending problems in all fields. It then covers alt areas of life and includes all common branches of law. Accordingly, Ijtihad is a religious duty and one of life's necessities. In this regard, Muhammad Al Taher Ibn Ashour said "Ijtihad is considered as a collective duty on the 'Jmmah to the extent required by its needs and conditions. The Ummah has indeed committed a sin by its omission considering that it has sufficient capacities in terms of means and mechanisms. He went on saying "the impact that Ijtihad produces appears in the cases that are distinct from those that were examined at the time of mujtahids, the emerging cases that bear no similarity with previous ones, the cases In which Muslims' need to perform the came act doe? not match with the different Madhahibs, and In alt cases that require religious consideration, deduction and the search for the original and secondary objectives set forth by the law-makers as well as the mujUhids' views that can and those that can not be changed This is an approach to all aspects of Ijtihad in relation or the context of this paper. So what can we say about modernization and modernity The notion of modernization and modernity Has this ijtihad paved the way for modernization? First of all, we have to define the matter in precise terms. Modernity has indeed several currents and notions; modernity has no static meaning.

The first thing we can say in this context is that modernity is an idea that originated In western environment. Modernity substitutes science for god within the centre of society and discards all religious beliefs from the private life of individuals If we search in the French "Encyclopedia Universals", we will find that (modernity is neither a sociological, nor a political notion a purely hisloriL.nl concept. It is rather a distinctive civilization mode that is opposed to the traditional one, It Is not static...in this it resembles tradition Modernity then has no fixed and clear notion. It is, generally speaking and as western thinkers themselves put it, a break with the past and the cultural legacy as a whole. One of its meanings in the field of art and philosophy is "a break with the past and a search for new forms of expression". In addition, it is a tendency in theology seeking to accommodate traditional religious teaching to contemporary thought and especially to devalue supernatural elements Modernity is not only the use of reason, science and technology; it is also the value-free use of mind, science and technology. This dimension is fundamental to the system of western modernity. A free value world is dissociated from Man; it is a world of material continuity that subjects human beings to the laws of the matter. Hence, all matters become relative and it becomes impossible to distinguish between good and evil, justice and tyranny, the fundamental and the relative, Man and nature, and Man and the matter. In the absence of absolute values we can refer to, the individual or the racial group becomes a reference of its own to the extent that it brands its Interests as good and considers what is detrimental to its benefits as evil. Western modernity has made Man the centre of the universe French researcher Emile Poulat who is one of the contemporary eminent researchers in the sociology of religion says, "the philosophy of western enlightenment which forms the basis of western modernity made a major

epistemological break with western Christian heritage". He also says, "This ideology -enlightenment- is the source, i.e., the ramifications are generated through its progresses and contradictions without invalidating the major epistemological break which separates the era of the Summa Theological by St. Thomas Aquinas and the Encyclopedia era by the enlightenment philosophers. From now on, the hope in the kingdom of God will depart to give way to the era of reason and its hegemony... Hence the system of divine favour has been obliterated and to has faded away before the law of nature Modernity then is not a plain word in all cases. That's why we should examine the matter from its various aspects and not take modernity as per se. Otherwise, we risk losing the quality of thinking with which the Creator has endowed us as a scale on which we can weigh various matters. So, is it meant by modernization in this very context modernity with this western notion? Is this modernity related to ijtihad in Islam in our contemporary world? After careful consideration, I deemed it necessary to pose these two questions in order to know the exact meanings of the terms and to expound the issue under study in an accurate way. The aim is to be well-informed about the purport of the issues studied. The meaning of modernization in this context is undoubtedly the renewal of life on the basis of a modern system that organizes the life of human communities in the modern state; a system that regulates the affairs of the society and the state according to fixed norms and criteria. The adherence to these particular rules leads to progress and development and secures a decent and prosperous life for individuals and communities. These meanings constitute the aims of the Shari'ah and the objectives that ijtihad seeks to achieve according to the Islamic conception. For ijtihad seeks to

renew life and to give fresh impetus to Muslim society. Ijtihad can by no means be considered as a deviation from religious fundamentals. Accordingly, it is not wise to adhere to western modernity in all its aspects. Wisdom requires that we adopt beneficial elements and discard all unhealthy trends whose detriment is greater than their benefit. The aim of the ijtihad we employ nowadays is not to conform to modernity in Its western notion. Rather, it seeks to enable us to keep orcas of recent developments and to benefit by their merits while preserving our religious and column particularities. Our societies have indeed a constant need for Ijtihad and modernization; this need has to accommodate the priorities of Ijtihad which we have to give due care. Ijtihad has various types and fields; these are: jurisprudential ijtihad, political ijtihad, economic ijtihad, scientific ijtihad, technological Ijtihad, civilization ijtihad and al! other kinds of ijtihad that are concerned with the issues raised by every particular field. Hence, ijtihad has to pursue its course in these fields within the framework of a comprehensive vision that accommodates the objectives of the Shari'ah and the interests of individuals both in the present and the future.

Bibliography 1. Dictionary of Juristic and Legal Terms, Dr. Gerges Jars, revi. Antoine Nashef, p. 20, As-Sarika al-Alamiya fil-Kitab. 1st Edition, Beirut, 1996 2. 3. 4. At-Tahanawi, "Kashflstilahat al-Funun" 198/1. AHhkam, Ibn Hazm 133/8, p. 347. The General Islamic Encyclopedia (Cairo: The Supreme Council for Islamic Affairs, 2001), p. 45. 5. 6. 7. Ibid, p. 46. Ibid. Kitab Attaarifat, AH ibn Muhammad Ashsrif Al 3urjani, p. 9, Maktabat Lubnan, Beirut, 1990. 8. Abd al-Wahhab Khallaf, Urn Usul al-Fiqh, p. 220, Dar al-Qalam, 20th Edition, Kuwait, 1986. 9. 10. 11. 12. 13. Muhammed Abu Zuhra, Usul ai-Fiqh, p. 6, Dar al-Fikr al-Arabi, (no date). Abd al-Wahhab Khallaf, op. cit., p. 11. Muhummed Abu Zuhra, op. ell., p. y/9. Ibid, p. 387. Dr. Mohammed Manrouf Dawnllbl, al-Madkhal lla llm Usul nl-Flqh, p. 407, Damascus University Press, Damascus, 19GJ, 14. 15. Muhammed Abu Zuhra, op. cit., p. 283. Counsellor Tarik Al-Bishri, Islamic renewal between the preceding century and the coming one, magazine (al-Manar al-]adid), Issue 1, winter 1998, p. 24, Cairo.

16.

Mentioned in (Mawsu'at mustalahat usul al-fiqh 'inda al-Muslimin), Dr. Rafiq al-'Ajam. (2 volumes, Maktabat Ubnan, 1st Edition, Beirut, 1998). 58 titles of theological books that have studied the term "ijtihad", along with concise quotes from the explanations of this term in these books, can be consulted for more elaboration.

17.

Dr, Yusuf al-Qaradawi, "al-Ijtihad al-mu0asir bayna al-indibat wa-alinflrat", pp. 20-32-34, Dar al-Tawzi1 wa-al-Nashr al-Islamiyah, Cairo, 1994. The author has also another book on this subject titled, "AHjtihad fi al-Shari'at al-Islamiah", Dar al-Qalam for Publishing and Distributing, 1st Edition, Kuwait, 1985 and 2nd Edition, 1989. There are similar and repeated sections in the two books which present information. . very Important

18.

Ibid., pp. 94-95. (19) Allal Al Fassi, Maqasid al-Shari'ah al-Islamiyah wa Makarimuha, p. 166, 5th Edition, Dar al-Gharb al-Islami, Beirut, 1993.

19. 20. 21.

Ibid., p. 168. Al-Shalibt, Al-Muwafaqat, Volume 2, p. 10. Ibn Qayylm Al-Jawziyya, Ham Al-Mowaqqeen an Rabb Al alamin, vol. 3, p, 1, Dar Al Fikr, 1st Edition, Beirut, 1955.

22. 23.

Dr. Yusuf al-Qaradawi, op, cit., p. 19. Dr. Mohamed Faruq Al-Nabhane, al-Ijtihad Al Islarni wa Attajdid (Islamic thought and Renewal), pp. 12-13.

24. 25. 26.

AlHaj, verse 78. Dr. Mohamed Faruq Al-Nabhane, op- cit, p. 47. Dr. Talm I hi^soln, r-riir ip "1? Grande Figure du Chcikh Mchamed Abdo", "Un EFFORT ,

27.

Abdel-Rashid Al-Sadeq Mahmoudi, "From the other shore: Tana Hussein in his new unpublished works", Sharlkat al Matbouat till tawzi Beirut 1590,

28.

Amin Madani, "Js/amic culture and its capitals", p. 45-46, the General Egyptian Book Organization, Cairo, 1980.

29. 30.

Ibid., p. 69. Dr. Mobamed Amara, "Conflict of terminology between the West and Islam", p. 166, Nahdat Misr, 3996, Cairo.

31.

Dr. Mohamed Yusuf Musa, "Islamic fiqh: Introduction to its study and its system of transactions", pp. 103-115, 2nd Edition, quoted from his book "Islam and life", p. 114, al-Asr al-Hadith Ii!-Nashr wa-al-Tawzi, 2nd Edition, 1991, Cairo.

32.

Sheikh Muhammad Al TaJicr Ibn Ashour comments on this passage from his book "Objectives of Islamic SharCarT with these words, "scholars who can dedicate themselves to religious learning will be considered sinful in this connection. The common people will also be considered sinful if they keep silent, not insisting that ijtihad be performed and paying no heed to those who call for it. Likewise, emirs and caliphs will be sinful if they do not prompt competent persons in this field."

33.

Muhammad Al Taher Ibn Ashour, op. cit, p, 395, third volume, critical edition and revision by Dr. Mohammed Habib Belkhodja, edition of the Qatari Ministry of Waqfs and Islamic Affairs, 2004.

34.

Alain Touraine, "Criticism of modernity", Gallimard, Paris 1992, quoted from the Arabic translation published as part of the publications of the National Project for Translation in Cairo.

35.

Jean Baudrillard, Encyclopaedia Universalis, Second Volume, edition of 1980, Paris.

36.

Merriarn-Webster's Collegiate Dictionary, p. 763, edition of 1991, Massachusetts, USA.

37.

Dr. Abdulwahab Al-Maslri, magazine "wijhat nadar" (Viewpoints", issue 89, p. 6, Cairo, June 2006.

38.

Emlle Poulat, "Liberty, Secularism; The War of Two Frances and the Principle of Modernity", Cerf Editions, Paris, 1987, quoted from Hashem Saleh, mdgazine (AJ Wahda) which was published in Rabat, issue February-March, 1993, pp. 20-21.

MUSLIM UMMAH
You are the best Ummah (Al-Quran) Quran only Muslim group is Ummah and in this way we made you an average Ummah (Al-Quran) Purpose To propagate the name of allah Status Best Ummah because best Prophet and Best Shariat Responsibilities To understand over shariat and also follow Ask them knolwdgagble can become equal to ignorant (Al-Quran) To Spread Shariat

Decline of Ummah Careless rules Treachery Internal Disputes Hypoeracy Regionalism Unfit education system Alienation towards moral values No participation in filad Unislamic practices No ijtilad

Sectarianism

How to progress And all of you hold the rope of Allah and don of divide yourself in sects. (Al-Imran) Bases of unity of Muslim Ummah Religion and faith in Islam Suitable steps to follow Awakening concept of Ummah Mutual cooperation Need of passion Geographical unity Explore the resources oil

Hurdles 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. Linguistic problem Economic problem Regionalism Different cultures Lack of effective leadership Sectarianism imbalance between population and resources Civil war Not following Islamic teachings OIC less effective

SOURCES OF SHARIAT
IJMA Derived from word Jma means collecting / gathering / together Literal meaning Agreeing upon or uniting in opinion Islam The consensus of opinion of the companion of prophet (SAW) or Muslim fruits on a question of law Diff Opinion 3 types of opinion aced to An Islamic exeydopedia 1. 2. 3. Of only companion Of Muslim furists of particular are (Iman Abu Hanifa) Of furists of the first three centuries

Kinds of Ijma Two kinds of ijma 1. Ijma-i-Azimah All the mustached of are age give their consent to a particular point. 2. Ijma-i-Rikhsah If not all but community as a whole accept the decision given by some furiss in called ijma-i-Rukhsah. Ways / inference of Ijma Three ways to infer

Pry Qaul When Mujtahid express their opinion word 2. By Fi or deed When there in unanimity agree in practice 3. By Sukut or Silence When the mujtahids daunt agree with the opinion expressed by one or more of them. Necessity After Muhammad (SAW) only Quran and Sunnah if these dont satisfy then ijma. Holy Quran says Do not like those who separated and divided after they had received the clear proofs. Obey the prophet and obey those who have authority among you

Hadith It is incumbent upon you to follow the most numerous body Whoever separate himself from the main body will go to hall. He who opposes the peoples decision will die the death of mean who died in the days of ignorance Hazrat Abu Bakr (R+A) became caliph, Imam Malik and Imam Ahmed supported ijma. Rules of Ijma 1. 2. Binding on every Muslim Preference to the ijma of companions

3. 4.

Ijma cannot cancel Quran of Hadith Ijma of one generation can be replaced by next generation

QIYAS 4th Imp source of Shariat Meaning: Comparing with or fudging by comparing with a thing Islam: The process of deduction in which the law of text is a applied to cases which though not concerned by the lanuaage, are governed by the reason of text. Sources of Qiyas: Analogical deduction from three sources of law 1. 2. 3. Quran Sunnah Ijma Qazi Yousaf: If not familiar with customs, should not be permitted Ibn-al-Qayum: Establishment of peace is purpose of Allah, so if peace, should not be apposed. Necessity Imam Shafi Method of giving final shape to shariat and its components by premising (support argument) IJTEHAD Guidance within limits of Quran & Sunnah Meaning: Striving and searching Origin: Derived from word Juhud mean strain attempt, effort, Endeavour struggle

Definition: It is logical deduction one a legal or theological question by a mujtahid or learned and enlightened doctor, as distinguished from ijma, which is the collective opinion of a council of Faqihs. Imam Ghazali Says It is the utmost exertion of a mujtahid in a search of the knowledge concerning the Ahkam of the shariah. Smam Shafi Making speculation as well as efforts in the matters of law (An effort of acquiring knowledge of commands) Guiding principles of Ijtehad Sphere scope very wide Jurist Taff

Qazi yousaf If not familiar with customs, should not be permitted. Ibn-al-Qayum Establishment of peace is purpose of Allah, so if peace, should not be opposed. Necessity Imam Shafi Method of giving final shape to shariat and its components by premising (support arguments) Quran And to those who exert we show our path.

IJTEHAD Literally means to exert to exert with a view to form an independent fidigement or a legal question Shatib defines, a process in which one exerts ovas efforts to over full capacity in order to acquire exact or probable knowledge or reach judgment in given case. The different schools of thought (fiqh) exist today collection of birthed done by various Islamic seculars, prominent among then age imam Abu Hanifa, Imam Hanbal and Imam Allah. Irtehad done by them were based on the interpretation of Quran and Sunnah keeping in mind the changes and the needs of the society at that particular time Allama Iqbals reconstruction of Religious thought in Islam Me teachings of the Quran that life is process of progressive creation necessitates that each generation, guided but unhampered by the work of its predecessor, should be permitted to solve its own problems. A purist Fatima is messily his opinion and not law. To give it status of law, ijma or consensus is necessary. For example drinking of whine is forbidden by clear that of Quran but no septic punishment is pressured for it. Prophet (PBUH) punished it as the particular care caliphs umer Abu Babkr 40 lashes Utmans are offender increased, so advisory council suggested by Hazyat Ali on analysis of calumny to be 80 lashes, was upheld and become law. THE RITUAL OF HAJJ Meaning: To go out for some objective an effort Islamic meaning: and carry out the pilgrimage and the visit to Kaaba for the sake of God. (Al-Baqorah: 197)

Timings: 12th month of lunar calendar 10th Zil-Haji to 13th of the same month. Pillar: 3rd of the religions duties of Muslims. (Imam Hanifa 1st pillar) Ceremonies: Ihram dress Tawaf round the Holy House of Kaaba Hajr-e-Aswad kissing of black stone Safa & Marwa running b/w hills of safar plaswa Zam Zam sacred well drink bring water Arafat Hill of Mercy Main ceremony of Hajj Sacrifice Qurbani at mina Slogan of Hajj I am resent I am present Hajj & Umrah Hajj Comprehensive Umrah Compact Importance Imam Abu hanifa Said, Hajj is the greatest of all worships Reward Nothing else than garden paradise Practice Obligatory once in life meal or female if adult, sane & can afford to expenses

Holy Quran says It is a duty towards god incumbent upon those whose are able to got thither to visit his house Commanded by Allah to Hazrat Ibrahim O salves of Allah / coupe to the House of Allah come from every corner of the earth, either on foot or by transport Benefits of Hajj Individual 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. Strengthen faith in Islam Spiritual experience Strength for obedience in future sought Give up & seek mercy Fellow felling Gain purity of mind and soul Efficiency Effaces Mans link with Allah Character Building Self control Self reliance Duty + responsibility Discipline & Punctuality

Political 1. 2. 3. 4. 5. 6. 7. Remove misunderstanding among Muslim countries Problems discussed in Mecca by leasued amount Knowledge of diff lands dements and regions Level all distinction of race colour and rank. Over dress, two sheets all equal no high from low. Muslims community centre at Kaba Mutual cooperation.

HIJAB Hijab or hijab Arabic term for cover Based on (Hijb) to screen to shelter Islamic scholarship gave wider meaning Modesty Privacy Morality

Quranic word for Hijab / Headscarf himar Term hijab refers to a spatial curtain that dines provides privacy Me modesty in Quran concern both means women gaze gait, garments and genitalia.

Clothing for women involve Khumur over necklines jilbab so that they must be identified in public not hassassed.

Hauds feet and face should be visible only Fiqh Hadith

HADITH Aisha reported that Muhammads wives went out at a night time to open fields in the outskirts of media to relieve themselves Umer Bin Khattib Said, Muhammad, ask your ladies to observe veil. Narrated Aisha, Ummul Muminion The prophet said Allah doesnt accept the prayers of a woman who has reached puberty unless she wars a veil. (Sunna Abu Dawad 2:641) Requirements of Muslim Womens Dress Muslim women are required in Islam to cover themselves whenever they are outside of their homes or in the presence of Non Mahrem. This gives many benefits to women lesser as well as to the society as awhile. 1. 2. Proper Hijab (only face & hands may be exposed) The doting must be long and loose fitting professedly jelbab or Abaya be warred on normal clothes. 3. 4. Pants are unacceptable unless they are worn underneath the outer garments. Garments should not be transparent to reveal colour of the womans shin body hair in any way. 5. 6. 7. 8. 9. 10. Headscarf should be long enough to cover ears, neck chest and hair. Colours styles should be plain not to draw attention Jewilry must not be displayed Ankle bracelet Dress should not resemble mens dress Makeup perfume not allowed unless coursed by face Who were hijab must strime for actions regarding speech, manners and behavior

VIRTUES OF HIJAB 1. An act of obedience Hijab is an act of obedience to Allah and to his prophet (PBUH) 2. The Hijab is Iffah (Modesty) Allah made the adherence to the hijab a manifestation for chastity and modesty. The recognition of apparent beauty of woman is harmful to her when the cause of attraction ends, the restriction is removed. (old women) 3. Hijab is Tahara (Purity) Hijab makes for greater purity for hearts of believing men and women because it screens against the desire of the heart. Without hijab, least may or may not desire. Thats why heart is pure when sight is blocked (by hijab), thus prevention of fitra (evil actions) is manifested. Hijab cuts ill thoughts greed of side hearts. 4. Hijab is Taqwah (Righteousness) The prophet (PUBH) said any women who takes off her dotes in other than her husbands house (for unlawful purpose), has broken Allahs Shaild upon her. 5. Hijab is Taqwah (Righteousness) Today in world, dresses are mostly for show off and hardly taken as a cover and shield of the womans body. To the believing women, however, purpose in to safeguard their bodies and cover their private parts as Allahs order. 6. Hijab is Eemaan (Belief or Faith) Allah did not address his words about the hijab except to the believing women, Al-Mominat. In many cases, Quran refers to the The believing women. So proper dress in belief or faith in Islam

7.

Hijab is Haza (Bashfulness) Two authentic habits each eligin has a morality & morality Islam is Haza.

Bashfulness is from belief, and belief is in Al-Jannah the hijab fits material bashfulness as part of women nature. 8. Hijab is Gheerah Hijab fits the natural felling of Gheerah, which is intrinsic in straight man who doesnt like people to look at his wife or daughters the straight Muslim man has Gheerah for Allah Muslim in response to lust and desire, men look with desire are other women while they donnot mind that other men do same to their wives or daughtess. The mixing of sees and absence of hijab destroys Gheera in men. Islam considers Gheerah as an integral part of faith. The dignity of Muslim women must be highly respected defended. FIVE ADVANTAGES OF HIJAB 1. I cannot be messed with Hijab Protects me Hijab identifies a Muslim woman as a person of high moral standards to reduce her chances of being harassed. 2. I am liberated from Slavery to physical perfection Society makes women desire to become perfect objects the multitudes of alluding fashion magazines cosmetic surgeries show womens enslavement to beauty. The entertainment industry pressures tends to believe that for clothes, less is better when Hijab in wore, it now to liberate from such desires and serve only god. 3. I dont let others judge me by my Hair curves Deal with my brain, not my body (Hijab woman) in schools professional environments, women are often judged by their looks bodies charaderistic they

nation neither choose nor create. Hijab forces society to judge women for their values as human beings, with intellect, principles feelings. 4. I fal empowered confident In contrast to todays teenage culture where anorexia and suicide are on the rise, as women attempt to reach an unattainable ideal of beauty Hijab frees a women from the pressure to fit in she doesnt have to worry about wearing the right kind of jeans or right eyeshade she feel secure about her appearance because she cases to please Allah only. I FEEL BOUND OF UNITY Hijab identifies us as Muslims and encourages other Muslim sisters to greet us with the salutation peace, Assalama Alaikum Hijab draws others to us and immerses in good company THREE MISCONCEPTIONS ABOUT HIJAB 1. Hijab is symbol of Make Dominance If your think Hijab is an act of Submission, you are right it is a way to submit to god like any other acts of worship the reward of Hijab come only when it is done for Allah alone 2. Hijab in cultural thing From remote villages to cosmopolitan mega cities, women all across the world, wear hijab do all of these women cling to old cultural practices? Hijab, the internal and external aspects, take understanding, training and determination since the purpose of Hijab in to please Allah dong it for tradition is wrong. 3. Hijab is challenge to the political system While Hijab may have political implications, as evident in the burning of Hijab in certain countries Muslim women who chose to practice Hijab are not down it to challenge political system Islam encourages men and women to observe

modestly in private and public life Hijab is an individuals act of faith and religious expression. Wear hijab for sake of Allah Not modesty or protection but for Allah Allah is everything for us. Wear it for the hope of Jannah

Wear it today and trust in Allah for tomorrow It is not one time or one day activity it is for today, tomorrow and forever pray Allah to give you strength Important thing is to have saber keep trust in Allah. Wear it and spite the Shaytan The worries and fears in mind are whispers of shiutan he wants to talk you out of obeying Allah. Make the decision to wear it Once you have come to know in your heart that you must wear hijab, then you have to set a day. MUSLIM UMMAH You are the best Ummah (Al-Quran) Quran only Muslim group is Ummah and in this way are made you an average Ummah (Al-Quran) Purpose To propagate the name of Allah Status Best Ummah because best prophet and Best shariat

Responsibilities To understand own Shariat and also follow Knowledgeable can become equal Ask them To ignorant (Al-Quran) To spread shariat Decline of Ummah Careless Rules Treachery Internet Disputes Hypocrisy Regionalism Unfit education system Alienation towards moral values No participation in Fihad Unislamic practices No ijtilad Secterinism

How to progress And all of you hold the rope of Allah and do not divide yourself in sects. (Al-Quran) Bases of unity of Muslim Ummah Religion and faith in Islam Suitable steps to follow Awakening concept of Ummah

Mutual cooperation Need of passion Geographies unity Explore the resources (oil)

Hurdles 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. Linguistic problem Economic problem Regionalism Different cultures Lack of effective leadership Sectarianism Imbalance between population and resources Civil wars Not following Islamic teachings OIC less effective Man the portion accorded to women in Islam is recognized fourteen hundred years age and granted then their due rights and privileges which are unique and not enjoyed by women in other faiths even in this industrialized age. On the other hand, we look at the European woman, her rights were not acknowledging voluntarily or out of kindness or compassion. The early Greek philosophers had very belittle views of women. They argued that women were not full human beings and were by nature deficient. This thought in inherited by Europeans and persistent throughout the middle ages and during the age of enlightenment.

During the age of enlightenment Writers of that period like Rousseau Voltaire looked at women as a burden. In his book Emile Rousseau proposed a different from of education for women because he believed that women were unable to comprehend what men were able to do it was eighteenth century that first feminine movement emerged and what were given to women to own property. European and human Rights Activists dim that Islam doesnt give proper weights to women what do you think RIGHTS OF WOMEN IN ISLAM It is a general concept of European and the human rights activist that in the eyes of Islam women is inferior to man. They strongly believe that there is no such thing as Rights good of women in Islam. This misconception is partly due to their lack of access to the holy Quran and the traditions, and partly due to the irresponsible attitude of certain Muslim guests and groups. Islam revealed the women At the time of the dawn of Islam women all over the world were degraded subjected and without any rights and were considered as non entities since the beginning of the industrial revolution, they have been asserting their rights in the European counters and have been given certain political and economic rights. But Islam is the only religion which contains provisions that ensure equality between man and woman. No other faith, no system has done ever a fraction of what Islam had done to secure her rights and ensure a status for her that is at par with that of yaris Qayyum Khan. Still, the present set of rights that the women of other faith attained after a long effort, fall shirt of those of her Muslim counterpart. Islam has granted rights to women that suit her nature and distortion, and give her full security and

protection. Also, declaring man and woman as equal human beings, Islam is centuries ahead of the other systems. Lets have a brief look at soure of the rights granted by Islam Social Life O mankind be careful of your duty to your lord who created you from a single soul and from it created its mate and from than twain has spread a multitude of men and women (4:1) Islam recognizes women as an equal and full partner to man in their matrimonial relationship both man and woman enjoys equal rights and equal responsibilities. And god has given you mates of your own nature and given you, from then, children & grandchildren, and has provided good things for you. RIGHTS AS A WIFE The Holy Prophet (PBUH) said, The best among you is the one who is best to his wife, and I am the best among you to my family (Mishkat) He also said Among the believes who shows most perfect faith are those who have the best disposition to and are kindest to their families (Mishkat) As a wife, a woman is the source of joy, pleasure, delight and comfort for her husband. She is the centre of all worldly attractions for him. He seeks peace and happiness through her and she enjoys contort, peace and security in his company. He is the one who has created you from a single soul, and made its mate from it that he might find comfort with her (Al-Araf 7:18,)

The Holy Prophet (PBUH) has wonderfully summed up the mutual relationship between husband and wife. Abu Hurairah said that when Gods Messenger was asked which yasir gayyam khans Women was best, he replied The one who pleases her husband when he looks at her, obeys him when he demands something and does not go against his wishes regarding her person or property by dong anything which he disproves (Miskat) Marriage is a creed contract and informed by the free consent of both the man and the woman. Contrary to the prevalent belief, in Islam, there is no concept of forced marriages of women parents have no right to force their daughters to marry against their will No widow should be married without consulting her, and no virgin be married without her assent, and her assent is her silence, (Bukhari & Muslim). Just as a women has the right to chose her spouse, she also has the right to seek divorce from him. They are enjoined to be kind to their wives even they have finally decided on reparation.(2:231). RIGHTS AS A MOTHER Womans position as mother is unique in a Muslim society. She is the focus for all members of the family and enjoy great respect and esteem. Her opinion and suggestions carry great Wight in all family matters. Even paradise lies beneath the fact of your mother (Tradition) According to a report of Al-Bukhere Someone asked the Prophet (PBUH) whool work pleased god most he replied, the offering of prayer at the appointed time when the questions was asked and what after that pleases got most? The prophet (PBUH) replied Your parents

The Quran regards kindness to parents as next to the worship of god, but has laid special emphasis on the treatment of mothers. And we enjoined upon man (to be good) to his parents his mother bears him in travail upon travail (31:14&46:15) Yasir Qayyum Khans It is reported by Abu Hurairah that a man asked the prophet of god. Who is the moss deserving of friendly care from me he replied your mother again he asked who came next and the holy Prophet (PBUH) replied your mother the man again asked who came next and the Holy Prophet (PBUH) replied your father (Mishkat) RIGHTS OF THE DAUGHTER Female children used to be buried alive by some Arabian tribes but this is condiment by Islam. Such parents will supper their fate on the Day of Judgment. And when the female infant buried alive is questioned, for what crime she was killed (81:89) Islam stopped this practice and instead enjoined kind and fair treatment to girls. The Prophet (PBUH) Said Whoever has a daughter and doesnt bury her alive, doesnt insult her and doesnt favour his son over her, will be received by god into paradise. REARED FOR GOOD DEEDS Man and woman are equally entitled to freedom of expression women not only expressed their opinion freely, out also argued and participated in important discussions with the prophet (PBUH) and other Muslim leaders. There were oceanic when Yasir Qayyum khans Women expressed their views on mothers of public interest and stood in opposition to the caliphs, who then accepted their sound argument

RIGHT TO EDUCATION Women have the same rights as men in the equation of knowledge and education the Holy Prophet (PBUH) said The search for knowledge is a duty for every Muslim, male or female seek knowledge from the cradle to the grave. ECONOMICAL LIFE Islam recognizes womans right to inherit to have money and own property, whiter single or married she can fey, sell, mortgage or lease any or all her property. Man shall have a portion of what the parents and the near relatives leave, and women shall have a portion of what the parents and the near relatives leave (4:7). As compared to Muslim man, Muslim woman is financially secure and provided for it she is a wife, her husband is the provider if she is a daughter it is the father if she is a sister it is the brother and so on if she he no relations then it is the responsibility of the state to martin her in no case she will be left helpless. Whereas, a man except in one or two cases, is supposed to not only look after his family and other needy relations, but also to make financial constrictions to good causes in society. Thus a larges share in inheritance does not depict the supremacy of man over woman, rather concession in live of his financial burden QURAN SAYS For men is the benefit of what they earn and for women is the benefit of what they earn And ask Allah of his grace (4:32) Women conducted trade and business ever during the time of Prophet in fact, his first wife was a successful and famous business cowman of Makkah.

LEGAL PROTECTION In the eyes of Islam a womans life, property, and honor are as sacred as those of a man. If she commits an offence, her penalty is no less or more than a mans in a similar case. If she in wronged or harmed, she gets due compensation, equal would get. PARTICIPATION IN PUBLIC LIFE Islam does not ask women to confine herself to her house. It gives woman the right to participate in public life along with man History shows that women played active role in all walls of life. Women not only participated in trade, but even took part in battles. They were never shout behind iron bass or considered worthless creatures. Lail Al-Ghifaria would nurse the wounded in battles. Suffiah Bint Abdul Muttalib even ought and killed the enemies women were also rewarded with booty in the same manner as Muslim men the second caliph of Islam, Umar, appointed a woman, Shaffa Bint Abdullah, to supervise the market. He would often consult her and held her in high esteem under the fatmids, a woman, Arwa Bint Ahmad, even served as the Governor of Yemen. PRIVILEGES Muslim women are also entitled to certain privileges, which have not been grated to men. She is exempted from performing some religions duties, like praying and keeping fast during menstruation and in times of confinement. She is under no obligation to offer Friday prays in a congregation. 1. Legal protection An example in that of theft liable to that the charge proved, bit man or woman, the following punishment is inflicted.

As to the thief make or female cut off his a her hands a punishment by way of Allah, for their crime and Allah is exalted in power (5:38) CONCLUSION The rights and duties of women are equal to, but necessarily not identical with, those of men. The fact of being a woman doesnt in any way affect her human status, or independent personality, nor does it justify any prejudice against her or injustice to herself. Islam has granted women rights and duties in a most balanced way that match and suit her functions in society and she is held in great esteem and honor in al her positions, from childhood to motherhood she enjoys certain rights over men and men have certain rights over her. (2:228) The verdict of Islam on the inter se status of man and woman is the only complete, logical and practical declaration pertaining to the matter, as it always handles the issues by making a distinction between equality and sameness. The Quran the traditions of the prophet, and the attitude of the early Muslim scholars prove that the position and rights of woman are equal to those of man in fact, Islam has safeguarded the rights of women of putting them into practice as essential articles of Faith. ECONOMIC SYSTEM OF ISLAM Objective 1. 2. 3. 4. Public Benefit Not private gain (capitalistic) State profit (communion) Contradiction with modern economic system Dont Squander: Allah does not love the extravagant.

About charity You will never attain piety until spend of that which you love. And waters you depend Allah is aware of that. Salient Features of Economic System 1. Opposed to Interest God has permitted trade forbidden usury. 2. Opposed to Hoarding Those who bury gold silver, on day of judgment heat will be produced from that and their foreheads, hands and backs will be branded with it they will taste it what they buried. 3. Free Enterprise in Business Check for human welfare Govt as custodian of people Check on wrong moves Govt step in all evils. Whenever proper in fished, disperse on laved seek the bounty of god. (Al-Quran) Earning of lawful likelihood is a duty only next to importance to the duty of prays. For Traders & Merchants They are back home of system the truthful, honest merchant is with the prophets and the truthful ones and the martyrs. For Women

They have definite status to men is allotted what they earn and to women what they earn Rules of decency & correct Behavior And observe the measure trickily nor fall short Warns defrauders 4. Opposed to concentration of wealth in few Hands Disfavor concentratoinof wealth in few hands Favors dispersal of wealth in maximum hands Proved from inheritance law Doesnt like nationalism of property (state own all property holy prophet saw in last sermon said. Your lives & property are sacred and inviolable one to another. Zakat Compulsory social insruacne through Zakat. 27 times in Holy Quran And observe prayer, and pay the poor rate and bow down with those who bow. Collected from rich paid to the poor needy. Equitable distribution of wealth its circulation system This bring a gradual re-distribution of wealth and also help consider in fighting inflationary tendencies in country (Al-Quran) Acquisition of private property on compensation payment allowed. Land bought by prophet (PBUH) at Median for Mosque. (Al-Quran)

6. 7. 8. 9.

Employers to properly treat employees Easy to do work Health not effaced Wages to be paid on time. Pay the laborer before his sweat is dry. Concept of class struggle labour capital conflict Explore the world find resources Responsibility of Muslim State Citizen sustenance food for everyone Govt to care for food, shelter, doting serenity, education health It should be welfare state

Conclusion Islamic economic system is liberal, progressive, equilibration, productive and responsive from social point of view It tends to control capital, insist on leaving man free. It is distinctive from capitalism communication (interest & class struggle)

Zakat Rates 1. 2. 3. 4. Gold, sliver, case __________ 2 % Agricultural (By canals) __________ 5% (Not by canals) _________ 10% Treasure Troves _______ 20% Objective Interest

Hoarding Free enterprise Concentration of wealth Zakat Employees treatment Class struggle concept Explore world for resources State responsibility Conclusion

Belief in God (Touched) Is there any doubt about god is the creator of sley and earth (Abrahim: 10) Literal meaning Tauheed literally means belief in one god the belief in the soreness of god is supreme impetration First Foremost principle of Islam La illah illallah There in no god except Allah Tauheed is the most fundamental and most important teaching of the Holy prophet (SAW). It is the expression of this belief which differentiates a true Muslim from a Kafir (non believers) or a Dahriya (an atheist) or Mushrik (one who associates others with God in his divinity). This beautiful phrase is the bed rock of Islam. It is the foundation and essence of Islam. In every revealed religion touched has been given a foremost place and prime importance every Apostle of God has poached about this, from the first of

prophets Hazrat Adam (AS) to the last one Hazrat Muhammad (PBUH). The acceptance or derail of this phrase produces a world of difference for Muslim and Non Muslim. The believers in it becomes a single connate and those who do not believe in it form the apposite group who refuse are condemned to hell but others who accept are give passport it wipes out the past sins and purges soul of all impurities. Once a believers reject false gods adopt true Allah, no power, greed for wealth can deviate lime from path. THE CONCEPT OF GOD IN OTHER RELIGIONS 1. Christianity Jesus Christ preached unity of god but, the Doctrine of Trinity the in three gods. 1. 2. 3. 2. God, the father God, the son God, the Holy spirit Hinduism Originally it was based on the conception of one god but in course of time they forgot the ductile of divine unity divided god into different deities according to functions performed by him. Divided into three chief deities 1. 2. 3. Brahma ________ The creator Vishnu ________ The preserver Siva ________ The destroyer They attributed god to immaterial & manmade idles thus the unity of god became corrupted.

3.

Zoroastrianism The followers of Zoroast had their faith in the exist vice of god but divided

into two 1. 2. 4. Qrmuzd ________ the author of good light sun fire Ahriman ________ the author of evil Darkness Judaism Jews religion is called Judaism originally based on the Doctrine of divine unity. But Jews forgot the unity of god and lapsed into idolatry. Thus mosses theistic religion was lost and idolatry crept into it. THE CONCEPT SPIRIT OF TAUHEED IN ISLAM Islam is the most monotheistic religion in the world it has laid great emphasis on Tauheed. The cornerstone of the very principle of Islam is the belief in the unity of god. MAIN POINTS ON THE CONCEPT OF TAUHEED These points had been presented by the teachings of Islam. It is a complete and exhaustive concept 1. 2. 3. 4. 5. 6. 7. 8. God is eternal He is creator He is provider He is owner Ruler He is wise He is omnipotent, omnipresent omniscient He is fountain head of strength power He is competent to award reward punishment

9. 10. 11. 12.

He is one He is true deity divinity He should be taken fountain lead of everything Shirk in Islam is the greatest of all sins.

Unity of Allah This idea of Divine unity is a protest agamas the idolatry of Hinduism, the duality of Zoroastrianism the trinity of Christianity the whole teaching of Islam is based on the conception of the unity of god. In short, concept of Allah that Islam has presented in unique and stable it is evident that the concept of Allah in Islam is very grand, noble, comprehensive and complete. QURANIC ARGUMENTS 3 KINDS 1. Lower of Material Experience of Humanity Drawn from the word that centers on the word Rabb: Indicates that everything created by god beasts the impression of the divine creation in the of moving on from lower to higher stages unit it reaches completion. 2. Human Nature the inner experience of Humanity There is inner light within each man which makes him consigns of the existence of god. Depends on mans spiritual development 3. Divine Revelation the Higher Spiritual Human Experience The clearest evidence of the existence of God There are many prophecies which had been foretold when the whole circumstances were against them but which came true at last and testify the truth that in a great power.

Arguments of Quran Regardign Tauheed 1. 2. 3. To ascribe pertness unto him is a tremendous wrong. Say Allah in the creator of all things and he is the one, the Almighty If there were other gods beside Allah then barely both the heavens the earth had been disordered. Rational Proofs According toe Islam, Allah exist he is, he was and the will be existence of Allah ins taken as an axiomatic in Islam. Many scientists sand photosphere dont believe but admit that there is some power or energy behind this creation. It is a fundamental principle in Islam to believe in the existence of one Almighty Allah and the Holy Quran advances hundreds of arguments to prove existence of Allah. 1. Argument The phenomena of universe he is the controller of everything sun, moon, stars etc Read in the name of Rabb who created 2. Argument One law for he whole universe There in neither incongruity where things belonging to the same close are subject to different laws, nor whereby law cannot work uniformly 3. Argument Everything is held under control and is subject to law. No one interfere with the course of another or hampers it, on the other hand all things are helping each other to attain perfection.

4.

Argument Human soul itself inner light tell. We are mean to it the soul than you (Al-

Quran) 5. Argument The Divine Revelation, clearest guidance to the existence of god. 6. Argument Everything has a cause and then finally there is first cause and firs cause in single, perfect unchangeable and free from all accident The Allah (Al-Farabi) TECHNOLOGY ARGUMENTS Order, coordination an d proposition in Universe EFFECT OF TAUHEED ON HUMAN LIFE Oneness of god not simply a theoretical fact but a very important practical reality also Human life is complete changed with the concept of Taueed. EFFECTS ON INDIVIDUAL LIFE 1. Broad Mindedness Who believe Allah as owner of everything develops broad mindedness. He breaks false image of nation race His vision is enlarged. 2. Self Respect Produce highest degree of self respect and self esteem he believes power of Allah behind everything so belief of monotheism aerates ego self respect. To whom you are sailing are nothing but men like you (Al-Quran)

3.

Humility Self Submission It creates humbleness and submission in man. A believer never becomes

proved, arrogant and naught. The creaturs of god walks humbly on earth (AlQuran) 4. Abstinence Makes virtuoso and upright man is aware of omniscience of god, his omnipresence and omnipotence. 5. Heroism Gallantry He who believes Allah can never be coward he is blessed with qualities of bravery heroism Hadith One who fears god, everything in the world fear him. 6. Spiritual Satisfaction Always hopeful of his mercy, never disappointed he is never overcome of hopelessness nor commit. 7. Freedom Give lesson of freedom liberty side man of slavery 8. Tolerance Monotheism teaches tolerance. We dont discriminate among then at all 9. Sympathy with creation of god Teaches sympathy, kindness and love for gods creation 10. 11. 12. 13. 14. Principle of moral elevation Freed man from slavery of Nature An end to false expectations Peace of heart and mind Contentment

Ease of mind satisfaction 15. Patience

COLLECTIVE BENEFITS 1. Equality Only standard before Allah is that of Piety and Abstinence and nothing other than these. Among you he is more honorable before god who is more pious. (Al-Quran) 2. Fraternity and Unity Unites men in the strong rope of brotherhood Infect, all believers are brothers to one another 3. Universal peace Source of universal peace Hatred bias can be done away with it the strife amity and confusion among nations are due to fact that nether is god common to them nor humanity those who have firm belief in monotheist are torch baser and pioneers of peace it is teacher which gives birth to the sentiment of brotherhood, love fraternity. The Holy Prophet (SAW) said. Believer is he by whose ton give and hand other believers remain safe. It also teaches man to live peacefully with non Muslim avowal. Risaiat One of cordial principles of Islam. To wan people Raised by Allah Himself. No one can be a Muslim unless believing in all the preprints.

Where the prophets come from Raised by Allah Himself. From among the people

i.

To care his message to married It is the command of Allah to prophets. Righteousness is that one should believe in Allah, and the last say and the angels and the books and the prophets (Al-Quran)

ii.

Obey Allah and his massager Save community Save teachings

Character of prophets All were truthful, worthy of regard near to god Pare innocent graded against exist None was asked or to god

Functions and necessity of prophets Conveying the message of Allah Uplifting the humanity Releasing man from bondage of slavery Guiding man to right paths Divine Revelation Etalon Religion of Islam Purify it from all sorts of corruptions. Attributes Distinct Marks of prophets. They are not ordinary people and have source distinct features which are not found in ordinary men.

1.

Humanity Say I am man like you (Al-Quran) We are but men like you (Al-Quran)

2.

Prophet hood the bounty of Allah Allah knows best on when to bestow prophet hood (Al-Quran)

3.

Knowledge bestowed by Allah He does not speak according to personal destines but says what is revealed

to him 4. Ismot Silences It is not attributable to a prophet that we should act unfaithfully. 5. 6. Miracles Miracles are attached to their person Jesus to make dead dive Wahy Revelation from the goal 7. Loved by God Although all men are coved But they are special God favored upon prophets and bestowed so may favours upon them 8. No sensual desire Of lust angel and covetous To make then pure

Finality of prophet hood Muhammad (SAW) the last prophet. Muhammad is not the fated of any van among you, but he is the marriage of Allah and seal to the prophets. (Khatiemun-Nabien) Following creates necessity for a new prophet i. ii. iii. It teaching and instructions of previous prophet disappear. If they are incomplete and unsuitable to the people If previous prophet was raised for a particular period or a particular nation. This day have I perfected for youre your religion and completed on you my blessing (Al-Quran). Prophet hood in Revealed Religions Judaism: Moses (S.A) as prophet out Jew consider Hazrat (A.S) as a son of god. Christianity: Jesus crest as prophet but also son of god.

Concept of prophet hood in Islam Very dear Islam believes in all prophets without any distinction Muhammad (SAW) as the cast prophet and seed of prophets Prophet hood of Muhammad (SAW) for all humanity and all nations.

Conclusion Very it is our favor to the faithful that we sent to them a prophet amongst then a prophet who remitter his verses and pain fines their soul and teachers then the book and its wisdom: (Al-Quran)

ISLAMIAT STUDY PLAN ACCORDING TO ANALYSIS OF PAST PAPERS


STUDY AREA -1 DIFFERENCE B/W DIN & RELIGIONS SUPERIORITY OF ISLAM OVER OTHER RELIGIONS 2007-despite scientific and technological advancement the present society is facing moral decline and mental anarchy. In these circumstances elucidate the importance and effectiveness of religions. 2005-Islam enjoys an exalted place in the religions of the world regarding human dignity moral values and Allah vicegrency discuss with arguments. 2003-define the religion of Islam explain also the idea and place of humanity in Islam. 2002-define the religion of Islam. Also describe its necessity importance and kinds by distinguishing between reveled and non revealed religions. 2001-Islam enjoys as exalted place in the religions of the world elaborate. 2000-describe the dignity and superiority of Islam with proof as compared to other religions AREA OF FOCUS Definition & difference between o Din & religions o Revealed & non revealed religions Meaning & definition of Islam o Chief characteristics of Islamic ideology Superiority of Islam over other religions

STUDY AREA II
FUNDAMENTAL BELIEFS OF ISLAM 2010-stating traditional and rational arguments about faith of resurrection, discus the role of this faith in establishing an organized society 2009-in Islam the purpose of Zakat is purity of wealth, abolishing poverty, hunger and ignorance but his has not been achieved yet. What political steps are needed for attaining this end? 2008-Islam pays a lot of stress on the circulation of money. Describe in the light of Zakat system 2008-describe the importance of the concept of the day of judgment and explain the practical result of his notion of the private and public life of the people 2007-define the doctrine of ROZA and explain how to achieve the goals of mutual co operation and collective justice besides the purification of individuals soul through the application of this doctrine 2007-identify the importance of the concept of Towheed and explain the practical results of this principle on the private as well as public aspects of the human life 2004-All pillars of Islam have philosophy and purpose behind them pin point fact with special reference to hajj with its individuals benefits. 2004-Explain the belief of tauheed in scholarly manner describing its effect on human life. 2003-while describing Zakat explain its socio economic significance in the Islamic society. 2002-describe the basic belief of Islam and also explain how Islam reforms the life of individuals and society through them and collective

2001-define the importance and philosophy of prayer also expains its individuals and collective benefits 2001 2000-describe importance & philosophy of prayer also explain its individuals & collective benefit. AREA OF FOCUS Importance purpose & philosophy of o Tauheed prayer fasting Zakat faith in resurrection hajj Role of fundamental beliefs in shaping an organized society. STUDY AREA III SOURCES OF SHARIH ITS IMPLEMENTATIONS 2010-keeping in view today international political system can shariah be adjusted in the Islamic societies. 2009-in order to meet the challenges of modern time there is a need to establish versatile institutions of Ijthad. What measures would you suggest 2008- Ijtihad can play an important role in the establishment of muslim Ummah and the making of humanity discuss. 2006-produce a Juristic definition of both Ijtihad and Ijma elaborating possible role of both the above in Islamization of a state in modern time. 2005-a) is ijtihad is no more practical explain. b) what are required conditions for a Mujtahid c) does a learned muslim have the rights ijtihad discuss its consequences 2004-describe in detail the four basic sources of Islamic law explain Ijma and Ijtihad specifically

2003-write down a comprehensive essay on the basic sources of law in islam 2002-while describing the four basic sources of Islamic law also explain that MASALIJ-E-MURSALA.IHTJSAN and URF are basic sources of Islamic law. 2001-Explain in detail the basic source of Islamic law with special reference to Ijtihad AREA OF FOCUS Sources of Shariah o Quran Sunnah Ijtehad Ijma and Qiyas o Masalih-e-Mursala ihtihsan Urf & other sources Validity & applicability of Shariah in today world STUDY AREA IV PROBLEMS OF MUSLIM UMMAH AND THEIR SOLUTIONS 2010-in the globalization arena what role can muslim ummah play being the custodian of revealed knowledge to resolve the complex problems of humankind. 2009-is war knocking at our doors sophisticated nuclear weapons have made it impossible the Muslims are facing strong ideological and military challenges in order to meet such challenges. 2009-there prevails a misconception that aggression could solve our problems but in consequences people all over the world are suffering what measures do you suggest rectify the situation. 2009-islam give a living and dynamic perception of civilization which steips do you consider to meet the challenges of western civilizations

2009-muslims arrange for the recitation and learning of Quran by heart but neglect to understand and practice Qurna what methods can be applied for reformation of the negligence 2009-muslim ummah comprises of 175 of the total world population rich in natural resources but lacking economic and political stability suggest measures for political and economic stability. 2007-take into account the step and pots of the western nations against the Islamic world in the present era and give solid suggestions for their eradications in tile light of Quran and Sunnah. 2007-the holy Quran is the fountain head at all kinds of knowledge discuss fully. Iqbal played in order to achieve this goals? 2007-what are the causes and losses of sectarian differences in Pakistan and how this problem can be solved in light of Islamic teachings. 2006-describe pan Islamism give introduction to organization founded for muslim world unity & their role in bringing muslim countries close to each other in different shphere of life. 2006-write a note detail regarding the Quranci concept of creation and folding up of the universe discuss with references 2005-in today world muslim every where are being castigated and condemned by the west as extremist and terrorist having an evil ideology. Muslims are about 1/5 of the world population but they dont have a collective voice. Do you think the concept of muslim ummah is viable in todays world discuss. 2005-what is Islamic concept of creation of the universe are the modern theories about creation of the universe commensurate with the Islamic point of view discuss with reference

2004-what is role & objective e of muslim ummah how can it contribute to solve its own & world problems 2003-when and how the revelation wahee was started write in detail which were the first & the last ayat explain also the reality of Wahee. 2002-write a detailed note on problems which Islam is facing in the contemporary world 2001-describe the role and objectives of Muslim Ummah how can it contribute to solve the problems of the present world? 2000-explain the basic problems of human life and their solution. AREA OF FOCUS Islamic concept of creation of this universe Sources of knowledge sense thinking intuition revelation o Supremacy of revelation wahee as source of knowledge Sectarianism & divisions within Muslims around the globe Pan Islamism or unity of muslim Role of muslim ummah in solving the problems of humanity in contemporary world OIC it role & suggestions for improvement STUDY AREA IV ISLAMIC PRINCIPLES MORALITY ETHICAL VALUES & ROLE AND PRIVILEGES OF A MAN IN ISLAM 2010-describign the impotence of ethical values in Islam write a comparative note on Islamic morality code and western code

2010-in the light of Islamic teachings faith and ethics are closely united in spite of that Islamic societies are in disorder discuss. 2010-the most important issue of humanity is the recognition of role privileges of man discuss how Islam may play a role in this regard in today scenario. 2008-what moral values are given by the been-I Islam can these values be changed keeping in view the western ethical system. 2007-despite the scientific and technological advancement the present society is facing moral decline and mental anarchy in these circumstances elucidate the importance and effectiveness of religions 2005-there is a visible decadence in our society due to invasion / influence of liberal western culture to what is it harming our country youth and what can be done to arrest this moral decline? 2004-there is a clear relationship in between the mortality and faith in concepts of Islamic ethics helping in character building of a nation and generations explain. 2002-describing the relationship of morality and faith in the concept of Islamic ethics also explain the Islamic principles and methods of character buildings 2001-what is the role of man and woman in Islamic society what are their responsibilities towards character building of new generations 2000-what is meant by justices explain its importance in Islam AREA OF FOCUS Morality definition principles and significance of Islamic morality o Role of morality in forming a just society o Morality faith relationship

o Role of morality in character building Comparison & contrast b/w Islamic & western morality codes Role & privileges of a man is Islam STUDY AREA VI SOCIAL POLITICAL JUDICIAL AND ECONOMIC SYSTEMS OF ISLAM 2006-islam in the mid of contemporary managements and political systems possesses its own political management and political system discuss 2005-to what extent is the modern political system i.e. democracy in consonance or against Islamic principles discuss with reference. 2005-state guiding principles of economic system is Islam how can it be implemented in modern times? 2004-islam has distinguished status in judicial political system explain comprehensively 2003-expalin with argument the system of law and justice of Islam 2002-define and explain judo political system of Islam 2001-write down a comprehensive essay on the judio political system of Islam. 2000-describe the economical responsibilities of state in Islam. AREA OF FOCUS Economic system of Islam with reference to Zakat o Political system of Islam Compatibility between Islam & democracy Judicial system of Islam

STUDY AREA VII WOMEN IN ISLAM AND OTHER RELIGIONS OF THE WORLD 2010-keeping in view the requirements of global society determine the freedom and limitations of a Muslim women in the light of Islamic teachings. 2008-european and human rights activist claim that islam docs not give proper rights to women what do you say about this statement? 2007-the application of Islamic Shariah is equal to man and women however some injections are only elated to woman explain. 2006-describe the rights of education for A female in islam. 2005-as per Quranic injunctions and saying of the holy prophet SAW Hijasb is mandatory for muslim women the larger percentage of the women in our country are totally oblivious to these Quranic injunctions discuss reasons and suggest remedial measure 2004-islam has pinpointed the rights of women and she has been properly regarded in all her capacities in the family elaborate comparing the facts with other religions 2003-what is the meaning of the freedom of women in islam ? what are the responsibilities of man and woman in the building of character of new generation explain in detail. 2002-comparatively analyze the rights of women in islam and other religions 2000-write down a comprehensive essay on the women rights in islam. AREA OF FOCUS Social & limitations of women in islam o Social rights

o Political rights o Economic rights o Judicial rights o Educational rights Women & Hijab obsolete or modern Rights of women in other religions STUDY AREA VII DIFFERENCE B/W JIHAD & TERRORISM, VALIANT ATTACKS & SUICKE ATTACKS THEIR VALIDITY 2009-suicidal and valiant attacks have become a routine what is the difference between the two suggest reason for the legitimacy of these attacks 2006-muslims are being persecuted any where in Chechnya Palestine Kashmir and Iraq etc. in this scenarios are the suicide attacks by Muslims are justified unveil the Shari position of the issue supported by relevant reference 2006-one man terrorist is another man freedom fighter in light of the proceeding quoted probe in to causes of terrorism and separate both jihad and terrorism from each other after giving solid arguments. 2005-suicide attacks have become norm of the day particularly in Iraq Chechnya and Palestine the common rationale for such activities reportedly is the persecution of the Muslims by western imperialism and American dominated hegemonic world order under the prevailing circumstances. 2003-write down a detailed essay on the importance necessity and different and different kind of JEHAD in islam. 2001-what is the significance of JIHAD in the light and Sunnah what are its kinds

AREA OF FOCUS Jihad o Meaning concept philosophy and validity o Difference b/w jihad & terrorism Terrorism o Definition concept causes & reality valiant attacks o Definitions purpose & legality Suicide attacks o Causes and implications

MISCELLANEOUS 2008-the world is heading toward the concepts of clash of civilians give your arguments for and against this notion 2008-what do you know abut the concept of enlightened moderation describe it in its historical perspective 2006-how the protection and application of Islamic is possible in the mid of the influences of present western culture describe the features of Islamic culture prior to have A comparative study of the issue. 2001-how does islam regard humanity what is the concept of khalafat in islam 2000-explain the importance & methodology of preaching enhancing the characteristics of the preacher. 2000- what does caliphate mean enumerate its salient features AREA OF FOCUS Clash of civilization

o History o Arguments Enlightened moderations o Historical perspective Protection & preservation of Islamic culture & values

WISH YOU BEST OF LUCK

May Allah almighty bless us with success in this world and in the world hereafter? (Ameen)

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