Islamiat Notes by Ayesha Younas Revised PDF
Islamiat Notes by Ayesha Younas Revised PDF
Islamiat Notes by Ayesha Younas Revised PDF
Islamic Studies
Revised Syllabus
Ayesha Younas
10/30/2015
This document is compiled from numerous articles and research papers. Some of the references are
mentioned. I hope you make the best use of this hard work. Wish you all Best of Luck! Kindly pray for
this soul.
Compiled by Ayesha Younas
Contents
1) Concept of Islam
2) Importance of Deen in Human Life
3) Difference between Deen and Religion
4) Distinctive Aspects of Islam
5) The Fundamentals of Islam
6) Islamic Beliefs(Articles of Faith) & its Impact on Individual & Society
7) Islamic Worships(5 Pillars): Spiritual, Moral and Social Impact
8) Study of Seerah of Prophet Mohammad (PBUH) as Role Model for:- Individual
9) Study of Seerah of Prophet Mohammad (PBUH) as Role Model for:- Educator
10) Study of Seerah of Prophet Mohammad (PBUH) as Role Model for:- Military Strategist and Peace Maker
11) Study of Seerah of Prophet Mohammad (PBUH) as Role Model for:- Diplomat
12) Human Rights and Status of Woman in Islam
13) Dignity of Men and Women
14) Islamic Civilization and Culture: Meanings and the Vital Elements
15) Role of Civilization in Development of Human Personality and Communities
16) Distinctions of Islamic Civilization (Tauheed, Spiritualism, Dignity of Man, Equality, Social Justice, Moral
Values, Tolerance, Rule of Law)
17) Islam and World: Impact of Islamic Civilization on the West and Vice Versa
18) The Role of Islam in the Modern World
19) Muslim World and the Contemporary Challenges
20) Rise of Extremism
21) Concept of Public Administration in Islam
22) Quranic Guidance on Good Governance
23) Concept of Governance and its Applications in the light of Quran, Sunnah and Fiqh
24) Governance Structure in Islam i.e. (Shura, Legislation, Sources of Islamic Law)
25) Governance under Pious Khelifat; Particular letters
26) Responsibilities of Civil Servants
27) System of Accountability in Islam
28) Salient Features of Islamic Systems: Social System
29) Salient Features of Islamic Systems: Judicial System
30) Salient Features of Islamic Systems: Political System
31) Salient Features of Islamic Systems: Economic System
32) Procedure of Ijmah
33) Procedure of Ijtehad
1) Origins of Islam
a. Islam means submission to Allah (God)
b. The word Islam means "entering into a condition of peace and security with God, through
allegiance or surrender to him".
c. Islam was revealed to the Prophet Muhammad who lived from 570 CE to 632 CE in Mecca in
modern-day Saudi Arabia.
d. The religion of Islam is the complete acceptance of the teachings and guidance of God as
revealed to His, Prophet Muhammad (pbuh).
2) Six Articles of Belief
a. Belief in One Allah
b. Belief in The angels of God
c. Belief in The books of God, especially the Qur'an
d. Belief in The prophets of God, especially Muhammad: "We believe in Allah, and in what has been
revealed to us and what was revealed to Abraham, Ismael' Isaac, Jacob, and the Tribes, and in
(the Books) given to Moses, Jesus, and the prophets, from their Lord. We make no distinction
between one and another among them, and to Allah do we bow our will (in-Islam)." (Quran 3:84).
e. Belief in The Day of Judgment (or the afterlife)
f. Belief in The supremacy of God's will (or predestination)
i. Allah's Apostle said, "If Allah sends punishment upon a nation then it befalls upon the
whole population indiscriminately and then they will be resurrected (and judged)
according to their deeds." Sahih Bukhari
3) The Five Pillars of Islam
a. Shahadah (declaration of faith): "I bear witness that there is no god, but God; I bear witness that
Muhammad is the prophet of God." By reciting this, one enters Islamic faith.
b. Salaah (prayer)
c. Zakat (charity)
d. Saum (fasting)
e. Hajj (pilgrimage)
4) Sources of Law
a. Holy Quran
b. Sharia: Sharia is the sacred law of Islam, based on the divine revelations contained in the Qur'an
and sunna
c. Ijma: means 'the agreement of Islam.' It is an important mechanism for resolving theological
conflicts because it is embodies a sense of past community in present action.
5) Sunni and the Shi'a: This division arose over the order of caliph succession in the first century of the
Islamic calendar.
6) Organizational Structure: Muslims do not require an intermediary between themselves and God
7) The Basic Concepts of Islam
a. The Concept Of Worship And Righteousness (birr): It is not righteousness that you turn your faces
towards East or West; but it is righteousness - to believe in Allah and the Last Day, and the
Angels, and the Book, and the messengers; and to spend of your substance, out of love for Him,
for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom
of slaves; to be steadfast in prayer, and give Zakat, to fulfill the contracts which ye have made;
and to be firm and patient, in pain (or suffering) and adversity, and throughout all period of
panic. Such are the people of truth, the God-fearing .(Quran 2:177).
b. The Concept of Faith (Iman): The true believers are those only who believe in God and His
Messenger (Muhammad) and afterward doubt not, but strive with their wealth and their lives for
the cause of God. Such are the sincere (Quran, 49:15). AHADEETH: None of you can be a true
believer unless; he loves for his fellow believer what he loves for himself. He who believes in God
and Last Day of Judgment is forbidden to cause any harm to his neighbor, is to be kind to his
guests – especially the strangers, and is to say the truth or else abstain.
c.The Concept of Piety (Taqwa): "Lo! the noblest of you, in the sight of God-Almighty is the best in
conduct." (49-13)
d. The Concept of Prophethood
e. The Concept of Life
f. The Concept of Religion
g. The Concept of Sin: No concept of Original sin: He is so Gracious and Compassionate that His
Forgiveness is Encompassing and His Mercy all – Inclusive (Quran, 7:156)
h. The Concept of Freedom: The Truth is from your Lord. Let him who will, believe, and let him who
will, disbelieve (Quran, 18:29).
i. The Concept of Equality: O mankind, verily We have created you from a single (Pair) of a male
and a female, and have made you into nations and tribes, that you may know each other. Verily
the most honored of you in the sight of God is the most righteous (49:13).
j. The Concept of Brotherhood: “One Muslim is like a building brick to the others; one part
strengthens the others.” Sahih Bukhari
k. The Concept of Peace: daily salutations
l. The Concept of Community: You should be kind to those who are on earth and He who is in
Heavens will be kind to you” Sahih Bukhari
m. The Concept of Morality; prohibition of certain things: All kinds of intoxicating wines, liquors, and
spirits (Quran, 2:219)
n. The Concept of the Universe: principle of moderation
8) Conclusion
1) Introduction
a. Religion (din) is an all-round movement in the light of faith in Allah and a sense of responsibility
for the formation of thought and belief, for the promotion of high principles of human morality
for the establishment of good relations among members of the society and the elimination of
every sort of undue discrimination.
2) Sanction for the Principles of Morality: Verily, Allah enjoins justice, and the doing of good to others; and
giving like kindred; and forbids indecency and manifest evil and transgression. (Ch.16:V.91) -
3) Power to Endure Adversities of Life "Surely those who are close to Allah, have no fear nor shall they
grieve." (Surah Younus, 10:62)
4) Encounter with Ideological Vacuum
5) An Aid to the Progress of Science and Knowledge "Everyone is entangled in the outcome of his deeds."
(Surah al-Muddat-thir 74:38)
6) Fight against Discrimination: "Man, we have created you from a male and a female, and we have divided
you into nations and tribes, so that you may get to know one another. Surely the most honorable of you
in the sight of Allah is he who is most pious."(Surah al- Hujurat, 49 :13)
7) Roots of Religious Sense: Islam is in harmony with nature which Allah has designed for man. ( Surah al -
Rum,30 : 30)
1) Introduction
a. Revealed scripture is termed as deen.
b. Religion constitutes a set of beliefs
c. Entirely different from each other, Deen is a comprehensive term which encompasses religion in
it.
2) Differences
a. Madhab (Religion) has never been used in the entire treasury of Quranic text or Ahadith, Deen
has been used for Islam. “Surely the true religion with Allah is Islam. True Religion, Allah’s
religion.”
b. Lexically deen means reward and punishment. Religion denotes belief of individual. Technically,
deen means a consummate code of life. “Yes, the sincere exclusive devotion is to Allah only”
c. Several Religions can co-exist but there can be only one deen(system) ‘Then, do they like a
religion other than the religion of Allah? And to Him has submitted whoso is in Heavens and
Earth, willingly and unwillingly, and to Him shall they be returned”
d. Deen Includes Madhab which only covers three things; belief, worship, and social customs. Deen
is the submission to one God whereas religion can be submission to many gods. Allah is, besides
Whomnone is to be worshipped, Self-living Sustainer of others.
e. The concept of accountability is an eminent part of deen, whereas it does not exist in religion.
“Say to the disbelievers soon you shall be overcome and be driven towards the hell and that is an
evil bed”
f. Deen provides complete guideline for all spheres of life with definite laws ‘These are they whose
deeds have been perished in the world and the next and they shall have no helpers’
g. Islam as a deen is a complete religion with a definite code of life and divine laws for guidance.
‘This day I have perfected your religion for you and completed my favour upon you and have
chosed for you, Islam as your religion”
h. Islam as a deen promotes family life and is against ascetism and monasticism. “No ascetism in
Islam”
i. Deen calls for a balanced approach in life whereas different religions have extremities within
them: ‘Wellbeing in this world and well being in the hereafter’ God likes to see traces of His
bounty on His Creatures’ And do not forget your share of the world
3) Conclusion
1) Introduction
2) Islam – a Universal Religion
a. Lord: ‘the Sustainer of all the worlds (1:2)
b. Message: ‘a Message for all the worlds’. (81:28)
c. Prophet: ‘Messenger for the whole humanity’. (7:159)
3) Islam Advocates The Truth Of All The Prophets And Their Books: (No Monopoly of Truth) And there is no
people to whom a Warner has not been sent (35 : 25).
4) Differences and Contradictions Among Faiths - Their Reality exposed only by Islam: They pervert the
words from their proper places and have forgotten a good part of that with which they were exhorted
[10].
5) Islam – an Eternal Religion: This day have I perfected your religion for you and completed My favour upon
you and have chosen for you Islam as religion (5:4)
6) Safeguarding of the Holy Qur’an: “Verily We have sent down this book and verily We shall safeguard
it”(15:10)
7) Islam Combines all Truth in a New Perspective: This indeed is what is taught in the earlier scriptures; the
scriptures of Abraham and Moses (87:19-20)
8) Greater Insight into God’s Attributes
9) Complete Code of Conduct and a Perfect Model
a. Verily the most honourable among you, in the sight of Allah, is he who is the most righteous
among you [41].
b. Economic Aspects: ZAKAT VS INTEREST: "Save yourself from Hell-fire even by giving half a date-
fruit in charity." Sahih Bukhari
c. Political Aspects: A government is duty-bound to protect the honour, life and property of its
people [18].
d. Islamic Concept of Justice
10) Revealed Book is in a Living Language
11) Fulfillment of Prophecies: The Prophet said, "Time will pass rapidly, good deeds will decrease, miserliness
will be thrown (in the hearts of the people) afflictions will appear and there will be much 'Al-Harj." They
said, "O Allah's Apostle! What is "Al-Harj?" He said, "Killing! Killing!" Sahih Bukhari
12) Concept of Moderation: our natural inclinations should be regulated
13) A Religion Of Peace: The Holy Prophet said that a Muslim is he whose word and deed do no harm to
others, Farewell Pilgrimage, is an eternal charter of peace for all mankind
14) No Contradiction Between God's Word And His Deed: It is He Who hath created for you all things that are
on the earth; Moreover His design comprehended the heavens, for He gave order and perfection to the
seven firmaments; and of all things He hath perfect knowledge. (2:29)
15) Islam Compels Us To Use Reason: Do you not see that Allah causes the night to enter the day and causes
the day to enter the night and has subjected the sun and the moon, each running [its course] for a
specified term, and that Allah , with whatever you do, is Acquainted? 31:29
16) Soon will We show them our Signs in the horizons and in themselves, until it becomes manifest to them
that this is the Truth. Is it not enough that your Lord witnesses all things? (41:53)
17) Conclusion
1) Introduction
a. There are three important areas in which Islam directs the life of its followers:
i. Religious Beliefs, known as Usul al-Din (Roots of Religion)
ii. Religious Practice, known as Furu' al-Din (Branches of Religion)
iii. Religious Ethics, known as Akhlaq and Adab (Virtues and Manners of Conduct)
b. The two highly respected sources of Islamic teachings in these three areas are the Qur'an,
regarded by Muslims as the "Book of God," and the Sunna, the exemplary conduct of the
Prophet.
2) The Beliefs - 'Aqa'id
a. The function of beliefs in any religious community is to connect people spiritually and morally in
their common goal of serving
b. IMAN in Arabic means to “feel secure in one’s faith” by understanding the belief system
intelligently and implementing it in one’s daily life. belief system requires understanding and
commitment for anyone who wishes to follow Islam (“submission to God’s will) as his/her
religion.
c. There are six Fundamental Beliefs - usul al-din, which must be understood individually and
intelligently:
i. Tawhid: Affirming belief in Divine Unity - the oneness of God;
1. Unique in Person and Worship; “O my people! Worship Allah! You have no
other god but Him” (23:23)
2. Unique in Names and Attributes:
3. Unique in Lordship: “Allah is the Creator of all things, and He is the Guardian
and Disposer of all affairs.” (39:62)
ii. Nubuwwah: Belief in The prophets of God, especially Muhammad: “We sent not a
messenger but to be obeyed in accordance with the will of Allah.” (4:64) “I am the last
in the line of the Prophets of Allah and my Masjid is the last masid” *Muslim+
iii. Belief in The angels of God
iv. Belief in The books of God, especially the Qur'an
v. Ma'ad: Belief in resurrection to account for one’s deeds on the Day of Judgment; When
a man dies, his abode (in next life) is brought before him morning and evening in
Paradise if he is one of the inmates of Paradise and in fire, if he is one of the inmates
of Hell” *Muslim+
vi. 'Adl: Belief in the Divine Justice - the attribute that guarantees that all humans will be
treated equally as God’s creatures, and that all humans are endowed with the
conscience to distinguish the right from the wrong.
3) The Practice - 'Ibadat
a. In Islam there are a number of religious practices that Muslims are required to perform as their
duty to God and their responsibility towards fellow humans.
b. intention directed towards acquiring “closeness” to God through acts of obedience and
dedication – `ibadat - that make these practices spiritually rewarding.
c. religious practices have a direct impact upon the development of conscience
d. Five practices:
i. Shahadat: Declaration that none deserves to be worshipped except Allah and
Muhammad PBUH is His prophet.
ii. SALAT (namaz) is daily worship, required five times a day: at dawn, midday, afternoon,
evening, and night. “ Who believe in the unseen, are steadfast in prayer, spend out of
what We have provided for them” (2:3) You should worship Allah, as if you see Him; if
you do not see Him, He surely sees you. [Muslim]
iii. SAWM is the fast of the month of Ramadan, marked according to the Muslim lunar
calendar that has been in use since the seventh century. “O you who believe! Fasting is
prescribed to you, as it was prescribed to those before you, so that you may learn self-
restraint” (2:183)
iv. HAJJ is the annual pilgrimage, which all Muslims are required to undertake once in their
lives, provided they have the financial means.
v. ZAKAT is the mandatory "alms-levy" (zakat).
vi. JIHAD is to “strive and struggle” with the spiritual and moral development of the self, so
that it becomes capable of withstanding the temptations and defending oneself and
others against those who threaten their physical and spiritual well being.
4) The Shari'a: Islamic Legal Tradition
a. Islamic jurisprudence (fiqh) developed to determine normative Islamic conduct as detailed in the
Shari`a, the Sacred Law.
b. The Shari`a is the divinely ordained blueprint for human conduct, which is inherently and
essentially religious.
c. The juridical inquiry in discovering the Shari`a code is comprehensive because it necessarily deals
with every case of conscience covering God-human relations (`ibadat) as well as the ethical
content of interpersonal relations (mu`amalat) in every possible sphere of human activity.
d. Islamic legal theory recognizes four sources on the basis of which judicial decisions could be
derived: the Qur'an, the Sunna, consensus (ijma`) of the early community of the Muslims, and
reason (al-`aql) which recognizes a substantive role for methods of reasoning from data
furnished by the Qur'an and the Sunna, in order to estimate the unknown from the known ruling.
e. As Islamic jurisprudence became a highly technical process, disputes about method and judicial
opinions crystallized into legal schools designated by the names of prominent jursits.
i. The legal school that followed the Iraqi tradition was called "Hanafi," after Abu Hanifa
(d. 767) the "imam" (teacher) in Iraq.
ii. Those who adhered to the rulings of Malik b. Anas (d. 795), in Arabia and elsewhere,
were known as "Malikis."
iii. Al-Shafi`i founded a legal school in Egypt whose influence spread widely to other regions
of the Muslim world.
iv. Another school was associated with Ahmad b. Hanbal (d. 855), who compiled a work on
hadith-reports that became the source for juridical decisions of those who followed him.
v. Shi`ites developed their own legal school, whose leading authority was the Imam Ja`far
al-Sadiq (d. 748).
vi. Most of the Sunnites follow Hanafi or Shafi`i; whereas the Shi`ites follow the Ja`fari
school.
f. The scope of Shari`a, understood as the norm of the Muslim community as a community, is
defined by two essential areas of human life: acts of worship both public and private, connected
with the pillars of faith; and acts of public order that insure individual justice.
g. The Shari`a reflects Muslim endeavors to ensure that Islam pervades the whole of life.
Conclusion
1) Introduction
a. Belief in the Gaib: {This is the Scripture whereof there is no doubt, a guidance for those who are
conscious (of Allah). Who believe in the Unseen, are steadfast in prayer, and spend out of what
We have provided for them;} (Al-Baqarah 2: 2-3)
b. Abu Jafar Al-Razi quoted Al-Rabi` ibn Anas, reporting from Abu Al-Aliyah about God's statement,
{Those who have faith in the Al-Ghaib}, “They believe in Allah, His angels, Books, Messengers, the
Last Day, His Paradise, Fire and in the meeting with Him. They also believe in life after death and
in Resurrection along with Belief in The supremacy of God's will (or predestination). All of this is
the Ghaib.'' (Tafsir ibn Kathir)
c. Belief in The prophets of God, especially Muhammad: "We believe in Allah, and in what has
been revealed to us and what was revealed to Abraham, Ismael' Isaac, Jacob, and the Tribes,
and in (the Books) given to Moses, Jesus, and the prophets, from their Lord. We make no
distinction between one and another among them, and to Allah do we bow our will (in-Islam)."
(Quran 3:84).
d. Belief in The supremacy of God's will (or predestination) Allah's Apostle said, "If Allah sends
punishment upon a nation then it befalls upon the whole population indiscriminately and then
they will be resurrected (and judged) according to their deeds." Sahih Bukhari
2) Impact of Islamic Beliefs on the Individual
a. Moral, Spiritual Development
b. Freedom from slavery to other forces to that saves him from being confined to any material
limits.
c. Remembrance, gratitude, fear, sincerity, reliance, trust, submission and seeking the pleasure of
the worshiped are the basic and the active internal feelings of the human soul
d. Self-respect; Independence and fearlessness; determination and Trust in Allah
e. Modesty and Humility; Allah's Apostle said, "Allah will not be merciful to those who are not
merciful to mankind." Sahih Bukhari
f. Contentment and clear sense of direction
g. Sense of accountability: “Verily the hour is coming, My design is to keep it hidden for every soul
to receive its reward by the measure of its endeavor” (20:13)
h. Aiming for one purpose: saves him from all that destroys his life and activities
i. Belief in The books of God, especially the Qur'an: Strengthening of trust in Allah as Quran is His
word
j. If no belief then negation of justice and wisdom of Allah
k. Sense of virtue and responsibility
l. leads a human being towards the infinite goal, which even continues after death
m. Consistency and Steadfastness upon Good Actions Based on Unswerving Conviction
3) Impact of Islamic Beliefs on the Society
a. It will mobilize collective power in a competitive harmony and will prevent collective polytheism
in order to prevent the society from division: “…and do not be among the polytheists of those
who split up their religion and became sects…” (30:31-32)
b. Equality of people: “He neither begat, nor was begotten” (112:3) will eliminate the effect of
personal elements and relations from human value-setting system, because people are equal like
a comb’s teeth.
c. Balanced Human Society: The Prophet said, "None of you will have faith till he wishes for his
(Muslim) brother what he likes for himself." Sahih Bukhari
d.A call for dynamic activity (establishing kingdom of God on earth): "You are the best community
evolved for mankind, enjoying what is right and forbidding what is wrong" (3:110)
e. A moral order and law of retribution( severe punishment inflicted as revenge)
f. A means of making the Muslim society steadfast and understanding each other’s pain and
inflictions, become a helping hand.
g. Moderation in Expressions of Joy and Grief For The Whole Society
h. Total Reliance upon the Creator, No Expectations from Creation
i. Detachment from the World and What’s in It: Indifference to Worldly Gain
4) Conclusion
a. Believing in the Unseen embodies the antithesis of the apparent but deceptive glitter, glamour,
and attractiveness that God has cloaked over the life of this world as a test of faith.
b. the best way to live in this world, as it brings tranquility upon the soul, happiness to the heart,
and peace to the mind, freeing the self from pursuit of base desires and temptations, and turning
it unswervingly towards the submission and worship of its Creator.
1. Introduction:
a. “Worship is the pillar of religion” says the Holy prophet pbuh.
b. Allaah clarifies to us this objective saying “And I created not the jinn and humans except that
they should worship Me (alone).” *Quran 51:56+.
c. This establishes a relationship between man and God
d. Ibadat denotes servitude. Allaah says: ‘The most beloved deeds with which my slave comes
nearer to me are what I have enjoined on him.’” (Al-Bukhaari).
e. Namaz, roza, hajj, zakat are forms of worship
2. Namaz:
a. “Verily, the prayer is enjoined on the beleivers on fixed hours”(4:103)
b. It has been mentioned many times in quran “and keep up the prayer and give the stated alms
and bow with those who bow” ( al-baqarah:43) “And keep up the prayer”(al-nur:56)
c. Dividing line between belief and unbelief.
3. Impact of Worship; Namaz
a. Spiritual Impact
i. Prayer draws us nearer to Allaah. The Messenger of Allaah, sallallaahu álayhi wa sallam,
said: "A slave is nearer to his Lord when he is in prostration so increase supplications
in prostration. (Muslim).
ii. "Fall prostrate and draw near to Allaah!" [Quran 96:19]
iii. It is the only act of worship that Allaah directly commanded His Prophet to perform on
the night of Israa` and Mi`raaj (Night Journey and Ascension to Heaven).
b. Moral Impact
i. Purification of heart. Abu Hurayrah, may Allaah be pleased with him, narrated: 'I heard
the Messenger of Allaah, sallallaahu álayhi wa sallam, say: "If there was a river at the
door of anyone of you and he took a bath in it five times a day, would any dirt remain
on him?" They said: 'Not a trace of dirt would be left.' The Prophet, sallallaahu 'alayhi
wa sallam, added: "That is the example of the five daily Prayer with which Allaah
removes evil deeds." (Al-Bukhaari)
ii. This is attributed to the fact that Prayer is highly esteemed and a noble act of worship in
a Muslim's life.
c. Social Impact
i. Unification of muslim community. An eminent American Sociologist and Physiologist,
Mr Denison has written in his book ‘Emotion as the basis of civilization’, “Historians
have wondered at the phenomenal success of Islam in conquering the world and have
attributed it to the unity and solidity Islam has engaged among its adherents, but no
historian he says could solve the riddle as to how this came to pass.” Mr Denison says
that he has no the least doubt that a great and very effective means of this is the
congregational prayer.
ii. Higher reward of congregational prayers. "Offering the prayer in congregation carries
27 times greater reward than offering it alone individually." (Bukhari, Muslim)
4. Roza:
a. Saum means to be at rest
b. Implies abstention including refraing from eating, drinking, and sexual intercourse from dawn to
dust.
c. Obligatory upon muslims in Ramadan
d. purifies the soul and edifies one's moral character
5. Impacts of fasting:
a. Spiritual impact:
i. Aims at divine nearness “Allaah The Almighty Says: "All the deeds done by man are for
him, save fasting, which is for Me, and for which I will give a reward." [Al-Bukhaari
and Muslim]
ii. Fasters are spiritual wayfarers. : "He who observes the fasts of Ramadan, out of sincere
faith, and expecting the reward from Allaah, his previous sins will be forgiven."
iii. Shield from eveil deeds and thoughts. “The Messenger of Allaah sallallaahu `alayhi
wa sallam ( may Allaah exalt his mention ) said: "Verily, fasting is a protective shield
therewith a servant saves himself from Hellfire." [Ahmad]
b. Ethical importance:
i. Muslim refrains from foul acts.
ii. Training for the servant to aspire to the Hereafter. "The man's trial in his family,
property, children and neighbor is removed by prayer, fasting and charity." [Al-
Bukhaari and Muslim]
c. Social impacts:
i. Inculcates uniformity.
6. Hajj:
a. “And carry out pilgrimage and visit (to kaaba) for the sake of Allah” (al-baqarah:196)
b. Literally means an effort.
c. Obligation to perform hajj atleast once
d. Exemption to those who lack material resources. Holy Quran says : ” it is duty towards God,
incumbent upon those who are able to go thither to visit His house.”
e. Performed in the month of zilhajj.
f. Obligatory on every Muslim who is sane and has sufficient provisions.
7. Impacts:
a. Spiritual:
i. Strengthens faith in islam
ii. purifies the pilgrims from their sins. The Prophet, sallallaahu 'alayhi wa sallam, said:
"Properly performed Hajj will receive no reward other than Paradise". (Ahmad)
iii. reminder of the Hereafter when all the people come together in one place in ‘Arafah.
b. Social benefits:
i. symbol of unity, because Hajj makes all people the same in their clothing, deeds, rituals,
qiblah and the places they visit. “People come from Adam, and Adam came from dust. No
Arab is superior to a non-Arab and no white man is superior to a black man, except in
terms of piety (taqwa).”
ii. Establishes harmony and brotherhood among Muslims from around the world
8. Zakat:
a. zakaat Al-Fitr is an individual obligation upon every Muslim who can afford it,
b. Prescribed by the Sharee‘ah
c. It was ordained, along with fasting, in the second year after Hijrah . The Almighty Says (which
means): ,Zakaah expenditures are only for the poor and for the needy…- *Quran 9:60+
d. Literally means to purify
e. Wealth which is taken from the rich and returned to poor
f. Importance next to namaz. “And establish prayer and give Zakaat.” *Quran 2:110+
9. Importance:
a. Spiritual:
i. Promises the people spending with blessing, increase and growth as He Says (what
means): “But whatever thing you spend *in His cause+ - He will compensate it; and He is
the best of providers."” *Quran 34:39+ Moreover, the Prophet sallallaahu `alayhi wa
sallam ( may Allaah exalt his mention ) said: "Charity never reduces one's money."
[Saheeh At-Tirmithi]
ii. Decreases love for mundane wealth.
iii. Protection from sins like hoarding. “but My mercy encompasses all things. So I will
decree it *especially+ for those who fear Me and give Zakaat…”*Quran 7:156+
b. Moral:
i. Amelioration of poor and needy.
ii. Saves society from evils of theft etc.
iii. Balance between luxury and poverty.
iv. Hazrat umar bin abdul aziz said” prayers carry half way to God, fasting brings us to the
door of His palace and alms procure us admission.”
c. Social:
i. Backbone of Islamic economic system.
ii. principle of social solidarity in the Muslim community.
iii. Circulation of wealth. Prophet pbuh said, "The similitude of believers in regard to mutual
love, affection and sympathy is that of one body; when any of its limbs aches, the whole
body aches because of sleeplessness and fever." [Muslim]
iv. Security and stability.
10. Conclusion:
Topic 8: Study of Seerah of Prophet Mohammad (PBUH) as Role Model for: Individual (sallallahu alaiyhi wa
sallam)
1) Introduction
a. The human need for role models, most educated people today are skeptics
b. The deep yearning to believe in a Higher Power, true leadership, and an ultimate purpose in life
remains
c. Holy Prophet’s PBUH life is one that was dominated by a superior morality, good habits, noble
and gentle feelings and superior skills, all of which are characteristics that help prevent people
from getting entangled in a web of sin.
d. O Prophet! Verily, We have sent you as a witness, and a bearer of glad tidings, and a warner
and as one who invites to Allah (alone) by His permission and as a lamp that gives light.
(Suratul Ahzaab 33:45-46)
e. Jules Masserman, a United States psychoanalyst, Leaders must fulfill three functions: Provide for
the wellbeing of the led, Provide a social organization in which people feel relatively secure, and
Provide them with one set of beliefs. With the above three criteria, he searches history and
analyzes Hitler, Pasteur, Caesar, Moses, Confucius, and the lot, and ultimately concludes:
Perhaps the greatest leader of all times was Muhammad, who combined all three functions. To a
lesser degree, Moses did the same.
f. "And verily, you are on an exalted standard of character. (Suratul Qalam 68:4)
2) Lessons through the Classifications of Sunnah
a. The principles related to those practices that describe the Prophet as a worshipper of and
believer in Allah,
b. The texts related to the missions of Prophet Muhammad which make contact with and call
people to the new reality, yet make it clear that he is a human being who only lives for his own
mission,
c. The principles related to the aspects of Prophet Muhammad as a human, husband, father,
relative and friend.
d. The principles concerning Prophet Muhammad's leadership within the state administration, at
the battle-ground, at the market place, at school or in the masjid.
3) Prophet Muhammad: A True Role Model
a. Role of Muhammad (sallallahu alaiyhi wa sallam) in Quran: "Verily in the messenger of Allah you
have a good example for him who looks unto Allah and the Last Day, and remembers Allah
much”
b. Braving the Storm: initial times after the first revelation, nick name ‘The Trustworthy’, suddenly
had to challenge all the laws and customs of his people that went against the Oneness of Allah.
c. Facing Hardships: fierce persecution at the hands of the polytheists of Makkah, Makkan
polytheists were torturing the family of Yasser, Muhammad comforted them. Be patient, you
will verily find your abode in Paradise.”
d. The Strategic Planner: early Muslims of Makkah made two secret pledges with the people of
Madinah to instill peace and understanding between the Muslims, actual immigration to Madina
cleverly planned
e. Message of Equality: “We have made you into nations and tribes so that you may know one
another.”
f. Model Father Figure: Anas said that the holy Prophet Muhammad (peace and blessings of Allah
be upon him) never asked him: why did he do this and why did he not do that. He never scolded
or shouted at Anas. (Anas bin Malik)
g. Height of Self-Control and Calmness: “The Prophet (PBUH) did not swear at anyone, nor was He
rude, nor did He curse anyone. If He desired to reprimand someone, He would say: ‘What is
wrong with him, may dust be cast in his face!” (Bukhari)
h. Lessons of Cleanliness: Aishah (RA), the Prophet’s wife, was asked: “What did the Prophet do
first when he entered his home?” She answered: “He brushed his teeth.” (Muslim)
i. The Golden Rule: 'No one truly believes until he desires for his brother what he desires for
himself.'
j. Teachings of Morality: "I have never seen anyone more in the habit of smiling than Allah’s
Messenger." (At-Tirmidhi)
k. Self-Reliance and Self-Help: The Prophet’s wife, `A’ishah, said that he (peace and blessings of
Allah be upon him) used to repair his shoes, sew his clothes, and share the domestic chores. He
(peace and blessings of Allah be upon him) was most merciful, gentle, and amiable to all.
l. A Helping hand: While on his deathbed, the Prophet (peace and blessings of Allah be upon him)
sent for the money in his house and distributed it among the poor.
4) The Effect on an Individual
a. Increase in Emaan: [And all we relate to you of the accounts of the messengers is to strengthen
your heart therewith; and in this has come to you the truth and an admonition, and a reminder
to the believers] Surat Hud (11) Verse 120
b. Following the Sunnah: “…Whatever the message (Muhammad) has brought for you, adopt it;
and from whatever he has prohibited you, keep away from it…” (59:7)
5) Conclusion
a. My choice of Muhammad to lead the list of the world's most influential persons may surprise
some readers and be questioned by others, but he was the only man in history who was
supremely successful on both the religious and secular levels. Hart, Michael, The 100: A Ranking
of the Most Influential Persons in History
Topic 9: Study of Seerah of Prophet Mohammad (PBUH) as Role Model for an Educator
1) Introduction
a. Muhammad (PBUH) was the greatest teacher humanity has ever known.
b. One of the first lessons: our job is not to expel people from Islam or repel them.
c. The Prophet, PBUH, said: "By Allaah! If He may guide through you a single man to Islam, it would
be better for you than red camels.
d. The teaching of the Holy Prophet Muhammad, as contained in the Holy Qur'an, is a treasure-
house of unlimited knowledge and wisdom in every field of endeavor.
e. Aim is to follow the teachings for the benefit and welfare of humanity
f. His PBUH, subject was entire Ummah in terms of soul, mind, heart and all feelings.
2) Education as a Religious Obligation:
a. To teach and educate the community that he was sent to
b. The encouragement of the Quran and Hazrat Prophet (pbuh) increased the desire to write and to
learn.
c. People felt attracted towards the Prophet (pbuh), as he was exceptional as a teacher and a
pedagogue.
d. All of the members of this ummah have been witnesses of his teaching and pedagogy.
e. It was all Allah’s command.
ii. Teach people; make things easy; do not make things difficult; keep silent when you
become furious!" and he repeated the statement, "Keep silent when you become
furious!" three times
iii. Muawiya b. Hakam as-Sulami stated the following regarding the issue: "I have never
seen a better teacher than the Messenger of Allah. He neither reprimanded, nor beat nor
insulted me."10
f. Writing as a part of learning:
i. Writing is very important for the activities of Hazrat Prophet (pbuh).
ii. He dictated the verses of the Quran.
iii. He arranged the document of Madinah in writing.
iv. He organized the first census in writing.
v. He made all his contracts in writing and officials write the income and the estimation,
imposition and collection of the revenues.
g. Both Spiritual And Material Knowledge
i. Hazrat Prophet (pbuh) advised and ordered families to teach their young members in
both spiritual and material fields: archery, swimming, calculation, medicine, genealogy
and reading the Quran.
ii. In his period, everybody, children, young people, the elderly, received education.
iii. There were some people among the Companions who could speak Persian, Greek,
Coptic, Abyssinian, Hebrew and Syriac. Once the Prophet (pbuh) asked Zayd bin Thabit,
"Do you speak Syriac? I receive letters in Syriac." When Zayd b. Thabit said, “I do not
know”, the Prophet (pbuh) said, “Learn it”. Thereupon, Zayd learned Hebrew and Syriac.
h. Expansion of knowledge:
i. Hazrat Prophet (pbuh) encouraged people to spread knowledge; he asked them to teach
what they knew to others.
ii. He asked the people who came to Madinah, stayed there for a while and learned Islam
to teach people what they learned when they went to their homeland.
5) Conclusion
a. Doubtlessly, Hazrat Prophet (pbuh) realized education based on the physical conditions, needs
and methods of the period he lived in.
b. As a result of intensive and hard work, Hazrat Prophet (pbuh) formed a brand-new Islamic
community from those people.
c. Among the people he educated, hafizes (people who memorized the whole Quran), scholars of
reading the Quran, judges, governors and commanders of the army, statesmen and presidents
emerged.
Topic 10: Study of Seerah of Prophet Mohammad (PBUH) as Role Model for: Military Strategist
1) Introduction
a. The life of the Holy Prophet (PBUH) as a role model for human beings encompasses all aspects of
life.
b. As a military commander, he (PBUH) set the most perfect examples of sagacity and prudence. He
was trustworthy and truthful,(Sahih Bukhari) loyal to his covenants and pacts. Sahih Bukhari
c. Holy Prophet PBUH exhibited most consummate military leadership skills for protecting Muslims
as well as the nascent Islamic state.
d. military training of Makkan Muslims where they were being persecuted by the infidels.
l. Muhammad’s transformation of Arab warfare was preceded by a revolution in the way Arabs
thought about war, what might be called the moral basis of war.
4) Objectives Behind the Military Strategy
a. addressing the need of the time and countering the threat in the most effective manner, He
(Peace Be upon Him) mostly applied active defense and retaliation with full force
b. He PBUH did not restrict his military options to defense only.(Hunain)
c. He PBUH did aim to keep the number of his enemies as low as possible, unless someone created
a problem, the prophet (Peace Be upon Him) did not seek him to engage in confrontation for any
issue like territory or money. When he got angry, he would swallow his anger and when he had
the power (to exact revenge), he would turn a blind eye. Sahih Bukhari
d. He PBUH always employed force in the service of political goals.
e. Anyone tried to threaten the peace of the state of Madinah, they were sought after and
punished severely.
5) Some Important Features In The Military Strategy
a. Advisory Council: generally at every important juncture and especially before the war, prophet
(PBUH) used to hold a grand meeting (Shoora) where his companions gave their views and
proposed new strategies.
b. Economic blockade: that was used as a serious threat to Makkah.(In BADR)
c. Active defense: the prophet (Peace Be upon Him) actively sought the enemy and took the battle
to his ground. Case of Badr: not only sent spies to know the exact military strength of the enemy,
but when it came to fighting he (PBUH) reached the battleground well before enemy, got hold of
water source, selected better position and organized army in different ranks as well.
d. Surprise: in many battles, the enemy was totally surprised.(in Ahzab or Khandaq)
e. Secrecy and silence: it is notable that the element of surprise was achieved when there were
enemies inside and all around the city of Madinah. It is not possible without extreme secrecy and
silence.
f. Mobility: the mobility of the army of Madinah was exceptional noting the type of transport and
general poverty Muslims were in. Almost all the times they took the war to the enemy.(Hunain)
g. Boldness: prophet (Peace Be upon Him) conducted war campaigns with unmatched boldness.
Muslims continued to conduct wars with that type of boldness for many centuries.
6) Conclusion
a. Muhammad PBUH possessed Etiquettes of Leadership; intellectual traits such as Reflection,
Contemplation and Far-sightedness, and effective Planning and Organization skills, Skill and
Intellectual Brilliance in Executing the Duties of a Commander; Sagacity and Perspicacity
b. Practical Traits; Principles of Warfare
Topic 11: Study of Seerah of Prophet Mohammad (PBUH) as Role Model for:- Diplomat
1. Introduction
i. Muhammad PBUH (c. 22 April, 571–11 June, 632) is documented as having engaged as a
diplomat during his propagation of Islam and leadership over the growing Muslim Ummah
(community).
ii. He established a method of communication with other tribal or national leaders through letters,
assigned envoys, or by visiting them personally, such as at Ta’if.
iii. Instances of written correspondence include letters to Heraclius, the Negus and Khosrau.
iii. Order for Jihad: Permission [to fight] has been given to those who are being fought,
because they were wronged. And indeed, Allah is competent to give them victory.
Surat al-Hajj, verse 39
iv. Migration to Medina; found a solid base to stand on and obtained their freedom.
v. Madina Constitution
i. the Prophet PBUH documented brotherhood with a written text, Uniting all the groups
in Medina under his rule at their own will
ii. The rules of the Constitution were to strengthen the foothold from within and without.
treachery and dissention from the non-Muslims in Medina were prevented; the roads to
friendship between the Quraish and parties in Medina were closed
vi. Alliance Agreements
i. political relations with tribes outside of Medina before Quraish did; Banu Damra, a three
days distance from Medina, Banu Gifar; Banu Juhayna living in Buvat; the Banu Mudlich
living in Zulushayra. At the end of the same year an agreement was made with the
Ashlam Tribe. Terms; they guarantee that the parties will not attack each other, and
that they will remain neutral or when one of the parties is attacked, they will help each
other.
ii. Avoided opportunist attacks from neighbours and secured surroundings
iii. Economic Blockade: the caravan route of the Quraish was put under control to
pressurize them, sending and distributing 500 pieces of gold during famine in Mecca to
poor and needy to gain their sympathy
vii. Hudaybiyah Peace
i. Treachery of Jews and attack from Quraish, two possible problems, in case of peace
with the Quraish, power could be gained in regions like Bahrain, Amman and Yemen.
ii. Aim to make dialogue with Quraish who were economically weak
iii. With this agreement, the Quraish accepted the Islamic state as a party and officially
recognized it, they showed their weakness by signing the peace and they indicated that
they were abandoning struggle
iv. the authority among the Arabs was completely shaken and Muslims began to assume
the authority. Also the abrogation of this peace by the Quraish gave a legitimate
necessity for the Meccan conquest. Islam’s sovereignty was completed in Arabia with
this conquest.
v. Revelation of Surah Al-Fath-Victory
viii. Sending Letters of Invitation
i. Letter to Heraclius
ii. Deputation to abbysinia
iii. Letter to muqwaqis
iv. Letter to Khosrau of Persia
4. Conclusion
1) Introduction
a. In the midst of the darkness that engulfed the world, the divine revelation echoed in the wide
desert of Arabia with a fresh, noble, and universal message to humanity: "O Mankind, keep your
duty to your Lord who created you from a single soul and from it created its mate (of same
kind) and from them twain has spread a multitude of men and women...". [Noble Quran 4:1]
b. The sermon of the Holy Prophet PBUH was a declaration of Human Rights and moral values, a
charter of Women Rights
c. The world has not been able to lay down better principles of ethics and morality than those
enunciated in it not even Magna Carta of Britain or Charter of Human Rights by United Nations.
2) Human Rights in Islam
a. No Superiority: There is no superiority for an Arab over a non-Arab and for a non-Arab over an
Arab, nor for the white over the black nor for the black over the white except in God-
conciousness
b. Basic Human Rights: O’ people! Verily yor blood, your property and your honour are sacred and
inviolable until you appear before your Lord
c. Every one Responsible for their actions: Beware! No one committing a crime is responsible for it
but himself. Neither the child is responsible for the crime of his father, nor is the father
responsible for the crime of his child.
d. Unduly taking away anyone’s property is forbidden: Nothing of his brother is lawful for a Muslim
except what he himself gives willingly. So do not wrong yourselves.
e. Rights of Slaves: O’ People! Every Muslim is the brother of every other Muslim, and all the
Muslims form one brotherhood. And your slaves; see that you feed them with such food as you
eat yourselves, and clothe them with the clothes that you yourselves wear.
f. Rights of Women: Treat the women kindly, since they are your helpers and not in a position to
manage their affairs themselves.
g. Acceptance and Following Allah’s commandments: "Those who do not judge by what Allah has
sent down are the disbelievers (Kafirun)." (5:44)
3) Status of Woman in Islam
a. Historical Perspectives
i. Women in Ancient Civilization: In Athens, women were not better off than either the
Indian or the Roman women.
ii. According to the English Common Law: ...all real property which a wife held at the time
of a marriage became a possession of her husband.
iii. Right of divorce, Encyclopedia Biblical: "The woman being man's property, his right to
divorce her follows as a matter of course." "In the Mosaic Law divorce was a privilege of
the husband only.... "
b. Woman In Islam: The Spiritual Aspect
i. Respect for Woman:"He (God) it is who did create you from a single soul and
therefrom did create his mate, that he might dwell with her (in love)..." [Noble Quran
7:189]
ii. Woman is completely equated with man; "Whoever works righteousness, man or
woman, and has faith, verily to him will We give a new life that is good and pure, and
We will bestow on such their reward according to their actions." [Noble Quran 16:97]
iii. Woman according to the Quran is not blamed for Adam's first mistake. Both were
jointly wrong in their disobedience to God, both repented, and both were forgiven.
[Noble Quran 2:36]
iv. Religious Obligations: woman is no different from man, in some cases, woman has
certain advantages over man e.g. exemption from prayer during menstrual periods. a
tender touch of the Islamic teachings, also take into account the physiological and
psychological changes associated with her natural female functions
c. Woman In Islam: The Social Aspect
i. As a child and an adolescent:
1. Female Infanticide: "And when the female (infant) buried alive - is questioned,
for what crime she was killed." [Noble Quran 81:8-9] Whosoever has a
daughter and he does not bury her alive, does not insult her, and does not
favor his son over her, God will enter him into Paradise. [Ibn Hanbal, No.
1957]
2. Supporting a female child: Whosoever supports two daughters till they
mature, he and I will come in the Day of Judgment as this (and he pointed
with his two fingers held together).[Ibn Hanbal]
3. Education for Women: "Seeking knowledge is mandatory for every Muslim".
[Al-Bayhaqi]
ii. As a wife:
1. Love and harmony as Bases of Marriage: "And among His signs is this: That He
created mates for you from yourselves that you may find rest, peace of mind
in them, and He ordained between you love and mercy. Lo, herein indeed are
signs for people who reflect." [Noble Quran 30:21]
2. woman has the full right to her Mahr, a marriage gift
3. Explanation of the verse: "...And they (women) have rights similar to those (of
men) over them, and men are a degree above them." [Noble Quran 2:228]
Such degree is Quiwama (maintenance and protection). This refers to that
natural difference between the sexes which entitles the weaker sex to
protection. It implies no superiority or advantage before the law.
4. Treatment of wives: The most perfect believers are the best in conduct and
best of you are those who are best to their wives. [Ibn-Hanbal, No. 7396]
iii. As a mother
1. Kindness to parents: "And we have enjoined upon man (to be good) to his
parents: His mother bears him in weakness upon weakness..." [Noble Quran
31:14]
2. Paradise beneath mother’s feet *An-Nasa'i, Ibn Majah, Ahmad]
d. The Economic Aspect
i. The right of independent ownership; According to Islamic Law, woman's right to her
money, real estate, or other properties is fully acknowledged.
ii. The right to seek employment; Islam regards her role in society as a mother and a wife
as the most sacred and essential one, however, no decree in Islam which forbids woman
from seeking employment.
iii. The right of inheritance; "Unto men (of the family) belongs a share of that which
Parents and near kindred leave, and unto women a share of that which parents and
near kindred leave, whether it be a little or much - a determinate share." [Noble Quran
4:7]
e. The Political Aspect
i. Political Rights: During the Caliphate of 'Umar Ibn al-Khattab, a woman argued with him
in the mosque, proved her point, and caused him to declare in the presence of people:
"A woman is right and 'Umar is wrong." The difference implies rather the
"complementary" roles of both the sexes in life.
4) Conclusion
a. The history of Muslims is rich with women of great achievements in all walks of life from as early
as the seventh century (A.D.)
b. It is impossible for anyone to justify any mistreatment of woman by any decree of rule embodied
in the Islamic Law, nor could anyone dare to cancel, reduce, or distort the clear-cut legal rights of
women given in Islamic Law.
c. Throughout history, the reputation, chastity and maternal role of Muslim women were objects of
admiration by impartial observers.
d. It demonstrates the divine origin of the Quran and the truthfulness of the message of Islam,
which, unlike human philosophies and ideologies, was far from proceeding from its human
environment, a message which established such humane principles as neither grew obsolete
during the course of time and after these many centuries, nor can become obsolete in the future.
1) Introduction
a. The inherent dignity of man is considered to be the foundation of human rights in the
international bill of human rights
b. Rights may be proprietary or personal, utilitarian or moral, but they almost always relate to the
dignity of the individual.
c. The United Nations Charter and the Universal Declaration of Human Rights state that recognition
of the inherent dignity and inalienable rights of all members of the human family is the
foundation for freedom, justice and peace in the world.
d. The term Dignity: Latin: ‘dignitas’: quality of being worthy or honorable which signifies his
highest and noble position in a community.
e. Human Dignity depends on eight interdependent values, such as: respect, power, enlightenment,
well being, health, skill, affection and rectitude. We have bestowed dignity on the progeny of
Adam (laqad karramna bani Adama) ... and conferred on them special favours, above a great
part of Our creation. (al-Isra’, 17:70)
2) The Concept of Dignity in Islamic Declarations on Human Rights
a. Muslim scholars managed to draft a declaration on "Islamic Human Rights" in the 1980's
b. This declaration was drafted by the Islamic Council of Europe in 1981 and was presented to the
United Nations Educational, Scientific and Cultural Organization (UNESCO)
c. The Universal Islamic Declaration of Human Rights merely reflects upon the views of Islam on
human rights concepts and has no legal status, since no Islamic country or international
organization has ratified it.
d. Preamble to this Declaration states that “the human rights decreed by the Divine Law aim at
conferring dignity and honor on mankind and are designed to eliminate oppression and
injustice.”
e. In 1991, Organization of Islamic Conference adopted the Declaration of Human Rights in Islam as
a regional instrument for the protection of human rights. The preamble of the Declaration
underlines man’s status in Islam as the vicegerent of Allah on Earth. Article 1(a) of the
Declaration stresses that all men are equal in human dignity without any discrimination as to
race and religion.
f. Universal Declaration of Islamic Human Rights has underscored the dignity of man and equality
of human beings in dignity and responsibility.
3) The Concept of Dignity in Islamic Sources
a. The Qur’anic View of Human Dignity: “The believers, both men and women, are friends and
protectors of one another; they enjoin good and they forbid evil.”(Q, 9:71)
b. Fraternity of Man: The most meritorious legacy anyone can leave behind is a virtuous offspring
(Q, 18:46). to speak to everyone with courtesy and fairness (Q, 2:83)
c. God’s Love for Humanity: “You created Adam from clay and created me from fire!” God’s
displeasure with this response was then conveyed in a question to Iblis: “what prevents thee
from prostrating thyself to one whom I created with My Own Hand?” (Q, 38:75-76) (grant of
special divine favours)
d. Right to Personal Safety: You are most pure and most dignified, but the One in whose hands
Muhammad's life reposes, the sanctity and honour of a believer, his life and his property, is far
greater in the eyes of God. (al-Maktab al-Islami, 1399/1979, vol.2, hadith no.2724.)
e. Dignity and Just Character: “…Unto men the benefit of what they earn (of virtue) and unto
women the benefit of what they earn (of virtue)” *Surah al-Nisa : 32]
f. Dignity and Freedom: based on their understanding of the Islamic sources, Muslim scholars make
a distinction between the inherent dignity of man and the dignity that can be obtained by free
will.
g. Personal Privacy
h. Social Decorum: “If any of you sees something evil, he should set it right with his hand; if he is
unable to do so, then with his tongue, and if he is unable to do even that, then (let him
denounce it) in his heart. But this is the weakest form of faith.”*Sahih Muslim+
i. Dignity and the Objectives of the Shari’ah: The five universals of the Shari'ah, known as al-
daruriyyat (to which a sixth, namely personal honour (al-‘ird) was subsequently added), do take
human dignity into a rights-based concept
j. Dignity and the issue of Basic Needs: “Surely We have created Man; We know the promptings of
his heart, and We are nearer to him even than his jugular vein.” *2:186+
k. God-Man Relationship: One who offends any of My friends is like declaring war against
Me...and My servant gets closer to Me through good deeds until I love him, and when I love
him, I become like his ear by which he hears, and like the eye by which he sees, like his hand by
which he reaches out, and I walk with him; when he asks Me, I give, and when he seeks
protection through Me, I protect him. [Sahih Bukhari]
l. Disbelief In God Causes Human Abasement: “Whomever Allah humiliates will find no one who
may bring him honor”. (Al-Hajj:18)
4) The Concept of Dignity in Juristic Positions
a. Three inter-related concepts of Islamic law of relevance to human dignity that are featured in the
scholastic jurisprudence of the leading schools are ‘ismah (inviolability), humanity and
personhood (adamiyyah) and the five (and later six) universal maqasid (goals and purposes) of
Shariah, collectively known as al-daruriyyat,
b. These are life, intellect, religion, family, property, and honour, must be protected
c. The Hanafi school commands the widest following (about 50 per cent of all Muslims) in the
present day Muslim countries compared to any of the other leading schools, namely the Shafi’i,
Maliki, Hanbali and the Shi’ah.
d. “A human’s religious choice must also be honoured,” wrote al-Sarakhsi
5) Conclusion
a. All individuals enjoy the inherent dignity without any distinction as to religious belief, race,
gender and language.
b. However, the acquired dignity, which is obtained through sincere belief and piety, causes the
supremacy of virtuous people over others before Allah.
c. In human rights discourse, we only speak of inherent dignity and human rights instruments do
not get involved with the acquired dignity of man.
d. Comparison of Islamic and Western cultures, the Arab culture, one might say Islam generally,
accentuates human dignity whereas Western culture tends to emphasize liberty.
e. Aftermath of the 9/11 tragic events, there is a need for wider recognition of the best values of
each civilization to provide a fresh impetus to the prospects of a more peaceful world.
Topic 14: Islamic Civilization and Culture: Meanings and the Vital Elements
1) Introduction
a. Civilization or civilisation (in British English) generally refers to state polities which combine these
basic institutions, having one or more of each: a ceremonial centre (a formal gathering place for
social and cultural activities), a system of writing, and a city.
b. A civilization (US) or civilisation (UK) is any complex society characterized by urban development,
social stratification, symbolic communication forms (typically, writing systems), and a perceived
separation from and domination over the natural environment.
c. Culture is the consciousness of values in the totality of their realm, implying at its lowest level an
intuitive awareness of their respective identities and of the order of rank properly belonging to
each of them, as well as a personal commitment to their pursuit and actualization.
d. Islamic culture is a term primarily used in secular academia to describe the cultural practices
common to historically Islamic people.
e. The early forms of Muslim culture were predominantly Arab. With the rapid expansion of the
Islamic empires, Muslim culture has influenced and assimilated much from the Persian,
Caucasian, Bangladeshi, Turkic, Mongol, Chinese, Indian, Malay, Somali, Berber, Egyptian,
Indonesian, Filipino, Greco-Roman Byzantine, Spanish, Sicilian, Balkanic and Western[citation
needed] cultures.
f. “Thus we have appointed you a mid-most nation, that you may be witnesses upon mankind.”
(Quran, 11:43)
2) Salient Features Of Islamic Civilization
a. based on the Islamic faith; socio-moral and metaphysical view of the world
b. Civilization with a universal dimension.
c. Idea that man has precedence over the rest of the creatures of Allah. All human activities should
lead to the happiness and welfare of man.
d. an open civilisation and is not shy of deriving and drawing niceties of other civilisations in the
past, provided they do not run counter to the spirit of Islam
e. pluralist religion; it coexists with other religions, allowing full religious autonomy.
f. well-balanced; equilibrium between the material and the spiritual dimensions of life; no excess,
no neglect, no extremism and no recklessness
g. perennial civilisation and will not last as long as Islam exists
3) Islam: An Enlightened Influence, Not Coercive
a. THE GLOBAL CIVILISATION created by Islam succeeded in activating the mind and thought of the
people who entered its fold. pagan Arabs became torchbearers of science and learning.
1) Introduction
i. Civilization refers to a complex human society, in which people live in groups of settled dwellings
comprising cities.
ii. The term "civilization" or "civilisation" comes from the Latin word civis, meaning "citizen" or
"townsman."
iii. Samuel P. Huntington, in his essay The Clash of Civilizations, defined civilization as "the highest
cultural grouping of people and the broadest level of cultural identity people have short of that
which distinguishes humans from other species."
iv. the modern world is primarily the product of relatively recent and revolutionary change such as
advances in all areas of human activity —politics, industry, economics, commerce, transport,
communication, science, medicine, technology, and culture
v. The purpose of Islamic Civilization has never been appointed towards the development of
science but to complement the truth of humanity
2) Role Of Civilization
i. The development of the brain and the development of the human society occurred in relative
parallel.
ii. key ways in which society influenced psychological development
iii. Evolution and adaptation needed to occur before human society could truly begin to blossom.
iv. Neurological changes needed to occur in the human mind, to allow for the new kinds of thinking
that man would need to flourish in this new environment. most important of these adaptations is
symbolic self-awareness
v. Evolutionary psychology seeks both to find the traits and behaviors of human beings, but to
understand why they would have developed and remained with subsequent generations
3) Source of Islamic Civilisation
i. Al-Quran and al-Sunnah: due to the need of knowledge, skills and change of attitude in the
development of the civilization
ii. Mind or Intellect: Human can develop and move progressively with the use of mind to give birth
to a civilization.
iii. Finding and New Invention: This finding is the result of research, discovery and exploration of the
whole universe from the earth until the outer space, part of sunnatullah or law of Allah.
iv. Change and Recompleting: adopting qualities and achievements of other civilizations such as
Roman, Greek etc
4) Characteristic of Islamic Civilisation
i. Universal
ii. Openness:
iii. All the Time and Ages
iv. Tolerance
v. Unity and Diversity
5) Role of Islamic Civilization
i. Concept of Human According to Islam: A human being is blessed with mind, intelligence and
emotion. “And (remember) when your Lord said to the angels: "I am going to create a man
(Adam) from sounding clay of altered black smooth mud. "So when I have fashioned him
completely and breathed into him (Adam) the soul which I created for him then fall (you) down
prostrating yourselves unto him." (Al-Hijr:28-29)
ii. Concept of Human Capital: Intelligence will only work through knowledge. “Read! In the Name of
your Lord, Who has created (all that exists), Has created man from a clot (a piece of thick
coagulated blood). Read! And your Lord is the Most Generous, Who has taught (the writing) by
the pen. Has taught man that which he knew not”. (al-Alaq:1-5)
iii. Foundations of Human Capital Development: With devotion, human will obtain nobility,
greatness: “And I (Allâh) created not the jinns and humans except they should worship Me
(Alone)”. (al-zaariyat:56)
6) Characteristics of Development of Human Capital (Society)
i. Relationship with God (Hablum Minallah): the concept of reliance (tawakal) is a positive
approach
ii. Relationship with Humans (Hablum Minan Naas)
7) Conclusion
Topic 17: Islam and World: Impact of Islamic Civilization on the West and Vice Versa
1) Introduction
i. Only the men of understanding are mindful (Qur'an 39:9)
2) Islamicization of the West.
i. Diffusion and assimilation of Islamic culture in the West
ii. The Islamicization of the Medieval West, occurred, first, during the period ending around the
middle of the eleventh century before systematic translations from Arabic into Western
languages began;
iii. secondly during the age of Arabic translations coinciding with the little Renaissance of the
twelfth to the seventeenth centuries;
iv. thirdly, during the Catholic-Protestant Reformation and Renaissance of the fourteenth to the
sixteenth centuries
v. The extensive contacts with the superior Islamic culture and Muslims during the Crusades
ushered in a new era in Western self-consciousness, and awakened responses to Islamic culture
vi. The highest intellectual achievements of the West during these two centuries, twelfth and
thirteenth, comprised the imitation of Islamic science and learning.
3) Islamic achievements in science.
i. Introduction: Unwillingness to recognize Islamic achievements.
ii. Scientific method and rationalism.
i. Ibn Hazm, in his studies of logic emphasized sense-perception as a source of knowledge
"Acquire knowledge and impart it to the people." - Al-Tirm
ii. science arose in Europe as a result of a new spirit of inquiry, of new methods of
investigation, of the methods of experiment, observation, and measurement. "Allah will
exalt those who believe among you, and those who have been granted knowledge to
high ranks." (Qur'an)
iii. Humanism, philosophy, scholasticism.
i. They revealed to the West that outside the prevailing catholic church it was not all
darkness and barbarism but immense wealth of knowledge.
ii. Latin Christendom was borrowing and assimilating Islamic ideological culture, directly
from original Arabic sources; harmonizing faith with reason
iii. Importance of spreading knowledge; The Prophet ( )ﷺsaid to 'Ali (May Allah be
pleased with him), "By Allah, if a single person is guided by Allah through you, it will
be better for you than a whole lot of red camels." [Al-Bukhari and Muslim].
iv. Mathematics; AL-khwarismi; founder of the science of “Algebra”; number theory in both its
mathematical and metaphysical aspects; devised new methods of numerical computation;
numerical series, decimal fractions
v. Astronomy; Islamic astronomy continued to correct the mathematical shortcomings of the
Ptolemaic model, but it did not break the bounds of the closed Ptolemaic system; Al Biruni knew
of the possibility of the motion of the earth around the sun and an elliptic rather than circular
motion of the planets.
vi. Medicine; Avicenna and Averroes were physicians (Hakims); Medicine of the Prophet (Tibb an-
Nabi) "Make use of medical treatment, for Allah has not made a disease without appointing a
remedy for it, with the exception of one disease, namely old age." (Abu Dawud and
authenticated by Al-Albani)
vii. Material culture
i. commerce and seafaring; Arabs invented the lateen sail; discovered the mariner’s
compass, the portolans or nautical charts; Arab scholar Al Idrissi (1100-66) under the
patronage of Roger II of Sicily, produced a complete description of the world 70 maps
“the book of Roger”. [2:269] He [Allah] grants wisdom to whom He pleases; and he to
whom wisdom is granted indeed receives a benefit overflowing. But none will grasp
the Message except men of understanding.
ii. Agriculture and Minerals; introduced ways of conserving and distributing water in Spain;
sugar-cane, rice, oranges, lemons were introduced
iii. the arts of “gracious living”
1. Industry; extiles in wool, linen and silk; ceramic industry; manufacturing of
Crystal; handicraft of fine metal, of jewellery book binding
2. Architecture; glorious buildings called “Moorish
3. Music; The Arabic names of the lute, guitar, rebec and naker show their Arabic
origin
1) Introduction
a. Completion of Lord’s favor upon mankind; This day have I perfected your religion for you and
completed My favour upon you and have chosen for you Islam as religion (5:4)
b. Islam encompasses not only belief but behavior as well; The most perfect believers are the best
in conduct and best of you are those who are best to their wives. [Ibn-Hanbal, No. 7396]
2) Islam is a practical system of life
3) Islam effects a perfect balance between all areas of life and activity
a. Requirements of Body and Soul
b. Reason and Spirit
c. Individual and Community; “Is the reward for good *anything+ but good?” (Ar-Rahman 55: 60)
4) Independent existence of its own
a. As a social Philosophy as well as an economic System
b. May resemble capitalism or socialism, retains good characteristics of them and free from their
shortcomings
5) Balance between Capitalism and Socialism
a. Islam harmonizes the individual and the state
6) Salient features of Islamic Code of Life
a. Comprehensive laws and principles including whole of human existence.
7) Existing state of affairs in contemporary world in shambles
a. Racial prejudices
b. Evils of Imperialism and tyranny
c. Evil Capitalist economy; gap between rich and poor
8) Definite Purpose stated in Islam
a. Not only a divine purpose to serve but shaped into perfect form; …Who has created life and
death so that He may try you which of you are best in deeds… The Holy Quran 67:2
9) No Body-Soul conflict
a. Piety is not suppressing physical demands but fulfilling them in acceptable ways so as to make
life full and righteous.
10) Islam goes the middle way; The Prophet Muhammad (peace be upon him) said: "Do good deeds
properly, sincerely and moderately. . .Always adopt a middle, moderate, regular course, whereby you
will reach your target (of paradise)." - Sahih Al-Bukhari, Volume 8, Hadith 470
11) Spiritualization of all the sectors of human life; “Wealth and children are *but+ adornment of the worldly
life. But the enduring good deeds are better to your Lord for rewards and better for *one’s+ hope.” (Al-
Kahf 18:46)
12) Islam not opposed to science
a. Greatest respect for learning
b. Muslims humanized science and the spirit of God was breathed into it.
c. The Prophet ( )ﷺsaid, "Envy is permitted only in two cases: A man whom Allah gives wealth,
and he disposes of it rightfully, and a man to whom Allah gives knowledge which he applies
and teaches it." [Al- Bukhari and Muslim].
13) Islamic political System
a. Different from theocracy and Western Democracy; State in islam is not a hateful organization but
a definite human organization.
b. Islam is a single reality which loses force and beauty if divided.
14) The role of observation and reasoning through history
a. Understanding of outward events is not the only thing required but the study of the inner actors
is also necessary to understand their aims and objectives.
b. Holy Quran treats the events of the past not only to revive them but make them meaningful for
us
c. Explanation of behavior of hypocrites and jews at the change of qiblah; The fools (pagans,
hypocrites, and Jews) among the people will say, “what has turned them (Muslims) from their
Qiblah to which they were used to face in prayer” Say, (O Muhammad SAWW) “To Allah
belong both, east and the west. He guides whom He wills to a straight way.” 2:142
15) Conclusion
1) Introduction
a. Whosoever kills an innocent human being, it shall be as if he has killed all mankind, and
whosoever saves the life of one, it shall be as if he had saved the life of all mankind. (5:32)
2) Contemporary Challenges
a. Tarnishing of Muslim Image; Confound not truth with falsehood, nor knowingly conceal the
truth. Qur’an 2:42
b. Economic and Humanitarian Disasters
c. Linking Islam with Terrorism; Let there be no compulsion (or coercion) in the religion (Islam).
The right direction is distinctly clear from error. (2:256)
d. Lack of Unity; “We made you to be a community of the middle way, so that (with the example
of your lives) you might bear witness to the truth before all mankind.” (Qur’an, 2:143)
e. Improper Utilization of Resources
1) Introduction
a. Islam is a religion of moderation. It opposes every form of Extremism.
b. ‘Thus, have We made of you an ummat justly balanced, that you might be witnesses over the
nations, and the Messenger a witness over yourselves’ (2:143)
c. O people! Save yourselves from excess in religion, because earlier communities were destroyed
*…+ due to excess in religion’ *Ibn Majah+
d. ‘Adopt the path of moderation *and+ you will reach your destination’*Hadith+
e. Extremism may take different forms, but all of them entail crossing or trespassing the acceptable
boundaries, irrespective of whether this is in matters of religion or in any other affair.
f. Closely linked with ones social and personal conditions and contexts of those who articulate or
uphold such understandings of their faith: ‘Your body also has rights over you. Your Lord also
has rights over you. Your guest also has rights over you. Your wife and children also have rights
over you. That is why you should fulfill the rights of the Lord of the rights’ *Sahih Bukhari+
2) Basic Factors for Extremism in Matters of Religion
a. Exaggeration Egoism: literal interpretation of religious sources in order to serve personal agendas
to defame other sects for instance.
b. Minor Details As Foundational Pillars: narrow minded approach, increased radicalism and
intolerance
c. Ignoring the Spirit of Islam: neglecting higher aims of the Shariah; Islam is an Easy religion [al-
dino yusrun] ‘On no soul does Allah place a burden greater than it can bear’(2:286)
1) Introduction
i. Administer is a word derived from latin ‘ad’ and ‘ministrate’
ii. According to Woodrow Wilson Public administration is a detailed and systematic application of
law. ‘Public Administration’ is the hierarchically organized body of government official who work
through fixed rules and procedure to realize governmental objectives as expressed in policies and
programmes.
iii. It is a sub-system of the greater political system of a nation. In a welfare state, it is considered as
a mechanism to deliver goods and services to the citizenry.
iv. The traditional concern of public administration is to ensure ‘efficiency’ and ‘economy’ in policy
implementation.
v. In an Islamic society, the goal of every sub-system is to evolve an Islamic framework of life; the
goal of Islam is to attain Islamic ideals to maximise Islamic values of humanism such as
Adle(ensuring everybody his due) and Ihsan (welfare of mankind); “Allah doth command you to
render back your trust to those to whom they are due, and when judge between man and
man, that ye judge with justice(4:58)
2) Important Characteristics of Public Administration
1) Introduction
i. The essence of Qur’anic guidance on good governance is the understanding of the concept of
amānah (trust) and ‘adālah (justice) within the framework of the Islamic worldview.
ii. The Qur’an reveals a proper destiny for humanity in that it should be wisely responsible in the
use of power. It presents six inter-related aspects of that destiny, which are the nature of
humanity, the assumption of trust responsibility, the office of khalīfah, the necessity of wise
discernment, the use of good counsel, and the seeking of justice.
iii. The Islamic worldview is determined by the Qur’anic story of creation.
iv. The concepts of amānah and ‘adālah (justice) provide a framework for the main practical
concepts (i.e., sharī‘ah and shūra) of good governance in the Qur’an.
v. The principles behind the sharī‘ah and shūra are open to human understanding based on reason.
2) Quranic Thesis
i. The Qur’an teaches that each human is born possessing something of God’s life force.
ii. The Qur’an relates that humanity accepted God’s offer of executing a trust for the betterment of
creation.
iii. The Qur’an reveals that the office holding the amānah given to humanity is that of khalīfah, or
vice-regent for God on earth.
iv. The Qur’an requires that as each human executes his or her amānah and serves God as khalīfah
to take proper and correct action.
v. The Qur’an recommends use of institutions of consultation – shūra – as a means for the
application of individual ijtihād
vi. The purpose of the vice-regency, on the individual as well as the collective level, is to achieve
justice.
3) Human Beings are God’s Vicegerents on Earth
i. story of creation through a conversation between God and the angels 2;30-39 And remember
when your God decreed to the angels, ‘I am going to appoint My vice-regent on earth’ *53+;
they said, ‘Will You appoint such a one that he shall spread mischief in it and spill blood [54]
and we reverently speak Your Glorification and Your Deification?’; He said, ‘I Know that which
you do not know’ *55+.
ii. The story of creation is very important; understand the role of individuals in human history and
understanding features about human nature; And Allah wants to lighten for you [your
difficulties]; and mankind was created weak. (4;28)
4) Man has an Amānah or Trust to Fulfill
i. Amanah requires establishment of justice in society: Indeed, Allah commands you to render
trusts to whom they are due and when you judge between people to judge with justice.
Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing. (4:58)
5) Fulfillment of Amānah is the Responsibility of the Whole of Mankind
i. Divine purpose is to establish an ethical and egalitarian social order; “Did you see the one who
gives the lie to religion? It is he who maltreats orphans and works little for the feeding of the
poor. Woe to the worshippers … who deny using their utensils *to the poor+”. (107: 1-7)
6) Amānah Must be Fulfilled with ‘Adālah (Justice)
i. “O ye who believe! Obey God, and obey the Apostle, And those charged with authority among
you, if ye differ in anything Among yourself, refer it To God and His Apostle If ye do believe in
God And the Last Day. That is best, and most suitable for final determination”(4:59)
ii. Allah’s Apostle said, “Help your brother, whether he is an oppressor or he is an oppressed one.
People asked, “O Allah’s Apostle! It is all right to help him if he is oppressed, but how should
we help him if he is an oppressor?” The Prophet said, “By preventing him from oppressing
others.” Sahih Bukhari: Volume 3, Book 43, Number 624.
7) Shūra: A Cornerstone of the Islamic System of Good Governance
i. While amānah and ‘adālah provide the ontological basis, the sharī‘ah and shūra furnish the
practical mechanism for Islamic polity.
ii. The maqās¬id (objectives) of the sharī‘ah are meant to preserve religion, life, reason, progeny
and wealth. An overarching principle of all policy making (political, legal, economic, social,
environmental etc.) that emerges from these objectives is mas¬lah¬a (public interest). Public
interest can be defined in simple words as promoting and preserving the things that are
beneficial to society and preventing the things that are harmful to it.
iii. "So, it is through mercy from Allah that you are gentle to them. Had you been rough and hard-
hearted, they would have dispersed from around you. So, pardon them and seek Forgiveness
for them. And consult them in the matter, and once you have taken a decision, place your trust
in Allah. Surely, Allah loves those who place their trust in Him." (3:159)
8) Amānah and ‘Adālah Demand Accountability and Transparency:
i. “Verily, truthfulness leads to righteousness and righteousness leads to Paradise. A man may
speak the truth until he is recorded with Allah as truthful. Verily, falsehood leads to
wickedness and wickedness leads to the Hellfire. A man may tell lies until he is recorded with
Allah as a liar.” Sahih Muslim 2607
9) Islamic Humanism in the Understanding of Divine Guidance on Good Governance
i. Islamic humanism manifests itself in a significant way in the formulation of principles central to
the establishment of Islamic political institutions.
ii. An understanding of Islamic humanism necessitates both a deep look into Islamic history and the
development of an Islamic theory of knowledge.
10) Role of Leadership in Good Governance
i. The Prophet PBUH was known as al-amīn
ii. Rasulullah (SAW) said: “If any ruler having the authority to rule Muslim subjects dies while he
is deceiving them, Allah will forbid Paradise for him.” (Al-Bukhari)
11) Conclusion
Topic 23: Concept of Governance and its Applications in the light of Quran, Sunnah and Fiqh
1) Introduction
I. The Holy Quran describes good governance as the law of justice, a just and principled order and
compliance of rights and responsibilities in a society.
II. “Those when given authority in land, establish (system of) salah, give zakah and enjoin what is
good (mauruf) and forbid what is wrong (munkar) (Quran, al-Hajj, 22:41)
III. “O you who believe stand up as a witness for Allah in all fairness, and do not let the hatred of
people deviate you from justice (‘adl). Be just, this is closest to piety (Quran, Al-Maidah, 5:8)
2) Fundamentals of Good Governance
I. Rules of Law (As-Shura);
i. basic fundamentals of Islamic political system
ii. Shura in Islam is based on the rule of Allah’s and Sunna Muhammad SWT and loyalty to
those rules in basis of faith.
iii. There should be centrality of consultation in decision making that is the matters should
be decided by consultation among people.
iv. Consult them in affairs (of moment). Then, when you have to take a decision put the
trust in Allah. For Allah loves those who put their trust (in Him). (Quran, Al-Imran,
3:159)
II. Khilafah
i. Khalifa is an Arabic word means successor.
ii. A leader should be knowledgeable and honest and should be accountable for his deeds
iii. Prophet Hood shall remain among you as long as God wills. Then khilafat on the
pattern of prophet hood will commence and remain as long as He wills. A corrupt
monarchy shall then follow and it shall remain as long as God wills. There shall then be
a oppressive despotism which shall remain as long as God wills. Then once again
khilafat will arise on the principle of prophet hood (Masnad-Ahmad)
III. The Concept of Accountability in Islam
i. “…Lo the hearing and the sight and the heart – of each of these will be asked” (Quran,
Bani Israill, 17:36)
IV. Transparency
i. “O you who believe! When you deal with each other, in transactions involving future
obligations in a fixed period of time, reduce them to writing. Let a scribe write-down
faithfully as between the parties…” (Quran, Al-Baqarah, Beginning of the Ayat, 2:282)
ii. Transparency is the necessity for openness in all public affairs.
V. Justice
i. justice means placing things in their rightful place
ii. Justice in the Islamic governmental system, including social justice, which means that
the government should arrange to meet and please the needs and needs of all the
people as they have a valid part of the country and citizens of the country.
iii. Provision of justice for every citizen regardless of its status in the society or financial
condition.
iv. God commands justice and fair dealing... (Quran, Al-Nahal, 16:90).
v. Equality in Justice; O you who believe! Stand out firmly for justice, as witnesses to
Allah, even if it be against yourselves, your parents, and your relatives, or whether it is
against the rich or the poor... (Quran, Al-Nisa, 4:135)
VI. Equity
i. the individual communities are equal in rights, responsibilities and public duties that will
be enjoyed by all without discrimination of race, origin, lan-measure or belief.
ii. Every Muslim, men and women, has the right to obtain both religious and material
education.
iii. O mankind, your Lord is one and your father is one. You all descended from Aadam,
and Aadam was created from earth. He is most honored among you in the sight of
God who is most upright. No Arab is superior to a non-Arab, no colored person to a
white person, or a white person to a colored person except by Taqwa (piety) (At-
Tirmithi).
iv. Basic Islamic values according to Fiqh
1. All men are created by One and the Same Eternal God, the Supreme Lord of all.
2. All mankind belong to the human race and share equally in the common
parentage of Aadam (Adam) and Eve (Hawa).
3. Allah is Just and Kind to all His creatures. The whole Universe is His Dominion
and all people are His creatures.
4. All people are born equal, in the sense that no one brings any possession with
him; and they die equal in the sense that they take back nothing of their
worldly belongings.
5. Allah judges every person on the basis of his own merits and according to his
own deeds.
6. Allah has discussed on man, a title of honor and dignity.
VII. Al-amr bil maruf wa nahi an al-munkar
i. mr-bil-Ma’roof (ordering for acknowledged virtues) and nahi anil munkar (forbidding
from sin).
ii. “And there should be a group amongst you who invite towards good, order for
acknowledged virtues, forbid from sin and these it is that are the successful ones”
(Quran, Al-Imran, 3:104).
VIII. Islam as a Welfare State:
i. Hazrat Umer (R.A.) was the first ruler to practically implement this idea
ii. whether it is a beggar wandering in the streets can bring the performance and integrity
of the ruler in question if he thinks that he is not performing according to the teachings
of Islam.
IX. Appointment of State Officials:
i. government official are appointed on merit
ii. a system of strict accountability should be in place to monitor their performance
X. The Purpose of Governance in Islam: Welfare of people is the primary goal of governance in
Islam
3) Conclusion
Topic 24: Governance Structure in Islam i.e. (Shura, Legislation, Sources of Islamic Law)
1) Introduction
2) Legislation
a. Shariah
i. Shari’ah, or Islamic law, is the "centerpiece and backbone of the religion of Islam."
ii. A branch of religious knowledge called fiqh, or understanding, is the theoretical
foundation of Shari’ah
iii. Usul al-fiqh, or sources of law, define the principles and methods on which it is based.
iv. Fuqaha are the class of Muslim scholars who dealt in theoretical Islamic law, or fiqh, a
judge (qadi) serves in a court, while a mufti gives legal responses (fatwa) to people’s
questions. Say, "O Allah , Owner of Sovereignty, You give sovereignty to whom You
will and You take sovereignty away from whom You will. You honor whom You will
and You humble whom You will. In Your hand is [all] good. Indeed, You are over all
things competent. (3:26)
b. Muslim jurist’s qualifications and authority
i. a jurist has to master many branches of knowledge, extensive study of Quran and
Sunnah and must know how to interpret these sources.
ii. thorough knowledge of the Arabic language and its grammar
iii. Other disciplines such as logic, history and general knowledge as well as specialized
areas like commerce or international relations might be important in deciding specific
cases.
iv. Knowing the history of the law and the schools of law, their differences and legal
precedents (decisions of other jurists in the past)
v. The source of a Muslim jurist’s authority comes only from their recognized knowledge—
not from the government, not from a central religious authority
vi. Any Muslim consulting a jurist on some matter is responsible for following his or her
own conscience
vii. judges’ rulings are not the foundation of Islamic law, but only its application to specific
cases.
c. Process of reaching a decision
i. An Islamic legal decision is called a hukm, or ruling, such as a judge would make.
ii. A jurist’s response to a question from an individual or group is called a fatwa (legal
opinion).
iii. In order to reach a decision, the jurist goes through a careful process of reasoning.
iv. He who obeys me obeys God; and he who disobeys me, disobeys God. He who obeys
the amir (head of the state) obeys me; and he who disobeys the amir, disobeys me. (Al
bukhari)
3) The Sources of Islamic Law
a. The Holy Quran; primary source
b. Sunnah of the Holy Prophet SAWW:
c. Ijma' (consensus): In situations when Muslims have not been able to find a specific legal ruling in
the Quran or Sunnah, the consensus of the community is sought (or at least the consensus of the
legal scholars within the community). The Prophet Muhammad once said that his community
(i.e. the Muslim community) would never agree on an error.
d. Qiyas (analogy);
i. In cases when something needs a legal ruling, but has not been clearly addressed in the
other sources, judges may use analogy, reasoning, and legal precedent to decide new
case law.
ii. There are actually two conditions for qiyas:
1. The matter to be decided by qiyas has no specific ordinance for it in the Quran
and hadith.
2. There must be something in common between the qiyas and what it is being
applied to.
e. Ijtehad (literally effort); Prophet (peace be upon him) asked Mu’az, the companion, by what
criteria he would administer the regions assigned to his control. ‘The Quran,’ Mu’az replied.
‘Then what?’ asked the Prophet (peace be upon him). ‘The sunnah.’ ‘And then what?’ ‘Then I
will make a personal effort (ijtehad) and act according to that.’ To which the Prophet (peace be
upon him) agreed. by established precedent (taqlid), or by direct analogy (qiyas) from known
law.
4) Shura (Majlis e Shurah)
a. The Concept
i. Shura is a body consisting of representatives of Muslim community, who assemble for
consultation with each other, to reach on decision, for running the government.
ii. The concept of Shura is a divinely-ordained arrangement; Mutual consultation; “Who
obey their Lord, attend to their prayers and conduct their affairs with mutual
consultation”. Quran
iii. “And consult with them upon the conduct of affairs, and when you are resolved, then
put the trust in Allah. Lo! Allah loveth those who put their trust (in Him)” Quran
b. Qualities of Shura
i. caretaker of public interest
ii. a guardian of Quran and Sunnah
iii. must act according to the needs of the Islamic society
iv. a symbol of Muslim brotherhood
v. a bridge which enjoins the State with its people
vi. the reflection of people’s superiority over the government
vii. acts as a check upon the powers of the head
viii. the centre of Islamic political system
ix. Selection of member of Shura rests upon certain qualifications like: Honesty and piety
fulfilling the requirements of tazkia tul shuhood etc
5) Conclusion
Topic 25: Governance under Pious Khelifat; Particular letters of Hazrat Umar (R.A) and Hazrat Ali (R.A) to
different Authority
1) Introduction
i. Abu Bakr except from all Prophets are supreme in all human beings. (Tibrani)
ii. The most merciful on my Ummah, in my Ummah, is Abu Bakr. (Tirimzi)
iii. Prophet Muhammad (s.a.w.w) married His daughter Hazrat Ruqqiya (r.a) with Hazrat Usman
Ghani (r.a). When She died Prophet Muhammad (s.a.w.w) said: It is the order of ALLAH to
marry Her sister (Ruqqiya's) Um-e-Kalsoom with Usman. So Prophet Muhammad (s.a.w.w)
married Her with Usman Ghani (r.a). When She died, Prophet Muhammad (s.a.w.w) said: If I
would have another daughter, I would have also married her with Usman. (Hadees)
2) The Caliph
i. Supreme head of the state
ii. Election Hazrat Abu Bakr R.A; nomination Hazrat Umar R.A
iii. Powers and Authoriy: determined by religious and temporal functions
iv. Religious Functions: religious finctions determined his secular position and power; to be imam
and deliver khutbah at Friday prayers
v. Other Duties; collection of revenues, construction of canals, issuing new coins
vi. If some else Prophet should have been proposed by ALLAH after me, would have been Umar bin
Khattab. (Tirimzi)
3) The Shura
i. Composition: Consultative body; it combined executive and legislative functions
ii. Functions: Consult them in affairs (of moment). Then, when you have to take a decision put the
trust in Allah. For Allah loves those who put their trust (in Him). (Quran, Al-Imran, 3:159)
iii. Ad hoc nature: “Who obey their Lord, attend to their prayers and conduct their affairs with
mutual consultation”. 42:38
4) Central Government and its departments
i. Diwan-ul-Kharaj
ii. Diwan-ul-Jund
iii. Diwan-ul-Khatm
iv. Diwan-ul-Mustaghallast
v. Diwan-ul-Barid
vi. Diwan-ul-Rasail
vii. Diwan-ul-Hisbah
5) Secretaries/Ministers
6) Provincial Administration
i. ‘Wali’ Title of provincial governor
ii. Officers beside governors were; The Treasury Officer (Sahib-i-BAitul-Mal); The Revenue Collector
(Sahib-e-Kharaj); The chief police officer (Sahib-ahadath); The Judge (Al-Qazi)
iii. District Administration; officer called Amir
7) Judiciary
i. Qazi completely free of executive administration
ii. You who believe! show integrity for the sake of Allah, bearing witness with justice. Do not let
hatred for a people incite you into not being just. Be just. That is closer to taqwa. Fear [and
respect] Allah. Allah is aware of what you do. (Surat al-Maida, 8)
8) Police
i. Hazrat Umar R.A set up prisons
ii. Verily, Allah enjoins justice, and the doing of good to others; and giving like kindred; and
forbids indecency and manifest evil and transgression. (Ch.16:V.91)
9) Revenue Administration
i. Sources of revenue; Jizya, Zakat, Khiraj, Ushr, Booty, Tax on non muslim merchants as they did
not pay Zakat
ii. Bayt-ul-mal: Hazrat Umar set up first public treasury in madina (15 AH/636 AD)
10) Military Organization under Pious Caliphs
11) Salient Features of Administration of Hazrat Umar R.A
15) Conclusion
1) Introduction
i. Key functionaries need to be people of high caliber, just and energetic
ii. According to Hazrat Ali (R.A) they should possess qualities of refinement, alertness. Serenity,
freedom from lust etc.
iii. A public servant in Islam is a responsible person and maintains and implements law and order
iv. His responsibilities are to dispense justice, called zakat and other taxes
v. Hazrat Abu bakr said at the time of assuming caliphate “In my sight, the powerful and weak are
alike and to both I wish to render justice.”
vi. This shows the basis on which public administration is carried.
2) Responsibilities of Civil Servants in Islam
i. To uphold the Islamic religion and Shariah
1. First duty to uphold shariah
2. If anyone makes a mistake in religious matters, imam should try to correct him
3. And hold firmly to the rope of Allah all together and do not become divided. And
remember the favor of Allah upon you - when you were enemies and He brought your
hearts together and you became, by His favor, brothers. And you were on the edge of
a pit of the Fire, and He saved you from it. Thus does Allah make clear to you His
verses that you may be guided. (3:103)
ii. To dispense justice according to shariah
1. Among those We have created there is a community who guide by the Truth and act
justly according to it. (Surat al-A‘raf, 181)
2. … if you do judge, judge between them justly. Allah loves the just. (Surat al-Maida, 42)
iii. To maintain law and order
1. Maintain law and order so as to encourage economic activities and enable people to
travel freely in land without fear
iv. To enforce criminal code of Islamic law
1. To enforce criminal code of Quran, so that people might live within the hadud of Allah
v. To aid the state and its leader in defending its frontier
1. Must defend frontiers of Islamic state so that citizens may live in peace and harmony
vi. To collect Zakat and other taxes
1. For the purpose of good governance, a civil servant must collect or aid in the collection
of zakat and other taxes
vii. To protect weak against strong (No Oppression)
viii. Ensure rule of law without any discrimination
1. He is God, Who has sent His messenger (S.A.W.W) with guidance and the right way, so
that He may make it prevail over other ways, even though the unbelievers may not
like it.” (9:33)
ix. To initiate works of public welfare
1. He should appoint honest men to key offices of state to ensure good administration and
welfare of people
2. Do you want me, O People, to inform you of a deed higher in standing than prayer,
fasting, and almsgiving? To this the congregation responded by saying: ´by all means,
1) Introduction
i. Accountability is one of the fundamentals of the religion and has general welfare and great virtue
as ordained and inhibited by Allah for the reformation of the general masses.
ii. ‘Be Afraid, from the curse of the oppressed as there is no screen between his invocation and
Allah’ (Tirmizi)
iii. The Quran says, if anyone does an atom’s weight of good shall see it in Allah’s court, and if
anyone does an atom’s weight of evil shall also see it. Al-Quran Surah 99: Verses 7-8
iv. Concept of accountability of dual nature; public servants are accountable for their conduct
before public as well as Allah
v. Holy Prophet PBUH introduced the concept.
2) Accountability (Hisbah) in Quran
i. Hisab repeated more than 8 times in Quran
ii. ‘…Lo the hearing and the sight and the heart-of each of these will be asked’ (Bani Israeel,
17:36)
iii. any bearer of burden (of responsibility & accountability) shall not bear anyone else’s
burden[Al-Quran Surah 35: Verse 18]
iv. Fulfill the Will of Allah in all walks of life
v. The Prophet (s.a.w) declared that “I am the first one to submit to the will of Almighty” Al-
Quran Surah 6: Verse 14
3) Accountability (Hisbah) in Hadith
i. “If any of you sees something evil, he should set it right with his hand; if he is unable to do so,
then with his tongue, and if he is unable to do even that, then (let him denounce it) in his
heart. But this is the weakest form of faith.”*Sahih Muslim+
ii. ‘All of you are guardians and are responsible for your wards, The ruler is a guardian and the
man is the guardianof his family; the lady is a guardian and is responsible for her husband’s
house and his offspring; and so all of you are guardians and are responsible for your wards’
Hadeeth
4) Hisba and Mustasib
i. Function of hisba is the supervision of moral behavior of the public and other segments of
society.
ii. The person entrusted with hisba is called Muhtasib
th
iii. It ceased to exist by the end of 19 century
iv. Prophet Muhammad PBUH established the Mazalim Courts to handle the grievances of the
people.
v. Grunebaum termed these courts as Courts of Tort
vi. In Islamic administrative system, no one is above the law, not even judiciary, armed forces etc.
5) Muhtasib (ombudsman) Today; Cornerstone of Accountability
i. Instituted in Denmark, Norway, Finland, New Zealand, Phillipines, GB and NY State.
ii. Concept is deep rooted in Islamic history
iii. In Pakistan, both the constitutions of 1962 and 1973 provided for the appointment of
Ombudsman.
iv. It was by Presidential Order in January, 1983, that the office of the Wifaqi Muhtasib was
established.
6) Administrative Accountability
i. A public official must be technically competent
ii. The government is expected to protect its citizens against exploitation
iii. The actions of every government are right to the extent that human rights are not infringed and
people’s demands are not ignored.
iv. Hazrat Ali’s instruction in the letter to Malik Ashtar Governor of Egypt ‘Let me remind you once
again that you are made responsible to guard the rights of poor people and to look after their
welfare’
7) Conclusion
1. Introduction
I. Stable and permanent social system along with combination of Adl and Insaaaf
II. Encompasses all aspects of human life.
III. According to Islam, individual is the starting point of islam, because he is the fundamental unit of
society
IV. One’s friendship should be only for seeking the pleasure of Allah; whatever you give should be
given because Allah likes it to be given, and whatever you withhold should be withheld
because Allah wishes to. (Tirmidhi)
2. Characteristics of Islamic society
I. Equality of Mankind: No discrimination on basis of caste, colour or creed.
II. Brotherhood
i. “One Muslim is like a building brick to the others; one part strengthens the others.”
Sahih Bukhari
ii. “O’ mankind! Lo! We have created you male and female, and have made you nations
and tribes, so that ye may know one another. Lo! The noblest among you, in the sight
of Allah, is the best in conduct. Lo! Is knower and Aware.” (Al-Hujurat: 13)
III. Gender equality
i. Man and women are two pillars of society
ii. Both are responsible for welfare of family and society
IV. Promotion of welfare
i. To cooperate in acts of goodness and righteousness and not to co-operate in acts of
sin and injustice (Al-Maidah 5:2)
V. Concept Of Responsibility:
i. Islam gives the concept of fulfilling some responsibilities-to propagate good deeds, to
deter evil deeds and to help each other.
ii. The Holy Prophet (PBUH) said that the man who lives among others and shows
patience on the misdeeds done to him by others is better than the man who does not
live among the people and is not patient over excesses done to him.
3. Rules And Regulations Of Islamic Society:
I. Mutual Relationship Of Members Of Family:
i. Family is the first and basic institution of human social training. That’s why the
importance of a family in Islamic society is very great.
ii. First step of Islamic society is the formation of which is a pure and legitimate relation
between a man and woman. This relation makes a unity within itself.
iii. Here a new generation comes into being with it many new relations are also generated.
iv. Finally all these relations spread over to form a complete society.
II. Relatives and Neighbours
i. Islam wants to see all these to share each other’s sorrows and happiness.
ii. In Quran there are many places where emphasis is laid upon good behavior towards
relatives.
iii. Anyone whose neighbor is not safe from his misdeeds is not a true believer. (Bukhari
and Muslim)
iv. “The believers are not else brothers. ( al hujrat)
III. Position of a Mosque
i. Mosque is symbol of unity among Muslims and it reflects the tone of existing relations.
ii. It also works as a permanent institution for the social tis.
iii. It is only mosque which can make Islamic social plan successful.
iv. “And holdfast, all of you together, to the cable of Allah, and do not separate.”(al-
Imran).
IV. Education System
i. The real reformation of an Islamic society is only possible through its education policy.
ii. transfer one’s traditions and knowledge one must ponder over the faults of one’s
education policy.
iii. Education is also one of the greatest pillars of Islamic society.
iv. “And Say, My Lord! Increase me in knowledge.”(Ta-Ha: 114)
V. Limits And Legal Codes:
i. There are many ways to cope with the evils and sins of any society but rules and
regulation to curb evil-doers are also must.
ii. Islam also has such system with proper rules and regulations.
iii. These rules are made to save the citizens from evil-doers and sinners. Islam has set
particular penalties and punishments to deal bad elements with an iron hand.
iv. No one is greater or smaller in the eyes of Islamic law.
v. The Holy Prophet once said, “If my daughter steals something, by God I will cut her
hands too.”
4. Conclusion
1) Introduction
i. The basis of the judicial system is set in the principle that ‘the application of the Islamic Judgment
on any issue is obligatory’.
ii. God commands justice and fair dealing... (Quran, Al-Nahal, 16:90).
iii. The formation of courts and a judicial procedure have existed since the birth of Islam as are
entrenched in the main sources of Islamic Law i.e. the Qur’an, the Sunnah, Consensus of the
Companion of the Prophet(saw) (Ijma’) and Divine Analogy (Qiyas).
iv. The formation of the Judicial body is established with the appointment of a Chief Judge who is
responsible for the appointments and discipline of other judges.
v. You who believe! show integrity for the sake of Allah, bearing witness with justice. Do not let
hatred for a people incite you into not being just. Be just. That is closer to taqwa. Fear [and
respect] Allah. Allah is aware of what you do. (Surat al-Maida, 8)
2) Responsibility of Application
i. settling disputes among people
ii. prevention that which harms the rights of society
iii. resolving the disputes that arise between the people and those of authority i.e. Khaleef or a Wali
3) Features of Islamic Judicial System
i. The Sources of Law
ii. Rule of Law: “Had Fatima daughter of Muhammad PBUH commited theft, I would have cut off
her hands” (Bukhari)
iii. Production of Witness
iv. System of Courts
i. As for the courts, they comprise of only one judge who has the authority to pronounce
judgment.
ii. Other judges are allowed to accompany him but only as advisors of assistants.
Moreover, there is no jury. This is so because the judgment is referred to the Islamic
Sources and not to the minds of humans as in the West.
iii. Neither, within Islamic courts is there a Court of Appeal since court proceedings are only
undertaken when the evidence is proven to be 100% definite.
iv. Any doubt to the evidence then the whole case is thrown out. After proof of the
evidence, the judgment is considered the Law of Allah on the issue and cannot be
revoked.
v. Qualification of Judges
i. All the judges must be qualified with being Muslim, mature, free, sane, just and a legal
jurist being aware of how to apply rules on the situation.
ii. Judges of the Court for the Unjust Acts must additionally be qualified with being male
and a Mujtahid i.e. capable of making Ijtihad.
iii. The Qadi Madhalim has the authority to dismiss any ruler, governor and official,
including the Khaleef and was well established in the period of the Prophet (saw) and
the Khulafaa’Rashidun.
iv. Allah’s Messenger (saw) appointed Abdullah Ibn Nawfal as judge over Medina and made
Rashid Ibnu Abdallah head of the Judicial system and the complaints tribunals (Ref: Ibnu
Ishaq vol.4, and Imam Shafi’s ‘the Easy Jurisprudence’).
vi. Types of Judges in Islam
i. The judge, Qadi Amm, who settles the disputes among the people in transaction and
punishments.
ii. The Mushtasib who judges upon violations of the community’s rights.
iii. The judge of the Court for the Unjust Act (Mahkamat ul-Madhalim) who settles disputes
between people (this includes non-Muslims since they are citizens) and the officials of
the state.
vii. Walaya tul Mazalim (Courts of Tort)
i. Qasamah; It was a system of compensation in cases of homicide
ii. Aqilah: It was a group of male relations in a tribe to pay blood money
viii. Islamic Penal Code; The Punishment System (Nidaam’al ukubaat)
i. Muslim is accountable for every action that he/she has performed and for every crime
there exists a punishment that is enforced by the State. It acts as Kaffarah and is the
means to repent and seek forgiveness. Therefore, it is better to get the punishment in
this life and sincerely repent than to face the punishment in the Afterlife. It is narrated
by Abu Daud when referring to a man who confessed to an illegal sexual act, and was
ordered to be stoned to death, Mohammed (saw) said: “He is more agreeable than the
fragrance of musk in the eyes of Allah.”
ii. The principle of the Punishment System is to, “prevent the punishment as much as
possible,” since the severity of the punishments serve the primary role of a deterrent. It
is narrated that Mohammed (saw) said that: “to free some criminal is better than to
punish someone innocent.”
iii. Islam came to secure and protect five issues and these apply also to the Al-Dhimma
(non-Muslim citizens), for Mohammed (saw) said, “Whoever harms a Dhimmi it is as if
he harms me.” Also because within the Islamic State, all citizens carry equal status and
no one is allowed to discriminate against the other. The five issues are; Belief: “there is
no compulsion in religion” (2:256), Honor, Mind, Property, and Life: Mohammed (saw)
said that: “the blood of a Muslim is worth more than the Ka’ba and all its
surroundings.” Therefore the punishment for murder is death with the right of family of
the deceased to forgive and receive blood money.
ix. Division of The punishment system
i. Hudood: this punishment is “the Right of Allah (swt) and no one can forgive.” It covers
six areas:
1. Fornication (100 lashes), adultery (stoning to death) and he actions of the
people Lut (as) i.e. homosexuality.
2. (Al-Qazf) Slandering, dishonoring, spreading lies and rumors (80 lashes).
1) Introduction
i. The belief in the sovereignty of Allah is the starting point of Islamic political philosophy
ii. Submission to Allah as the Creator and Supreme Law Maker is the rudiment aspect
iii. The Authority rests with none but Allah, He commands you not to surrender anyone save
(Allah) Him. This is the right way of life” (12:40)
iv. Even the Prophets are subject to Gods sayings and command. The Prophet (S.A.W.W) said; “I do
not follow anything except what is revealed to me”
v. In Islamic state sovereignty rests with God and delegated to some elected person
vi. The state can not frame laws against injunctions of Quran and Sunnah
vii. The Prophet (S.A.W.W.) said; It is the duty of every man to remove evil activity when he sees it
and if he cannot do so, to protest against it in words and if he cannot do even that to detest it
in his heart, which is the least manifestation of faith”
2) Basic Principles of Islamic State
i. Adl; ‘And when you judge amongst men, you judge with equity” (An Nisa 58)
ii. Shura; And those who answer the call of their lord, and perform salat is who (conduct) their
affairs by mutual consultation and who spend of what We have bestowed upon them” (Shura:
38)
iii. Freedom of Speech and expression; duty of muslims to fearlessly speak truth and promote good
iv. Responsibility; Caliph and his government are responsible to God
v. Equality; no discrimination on caste colour
vi. Law of God; the supreme law is the law of Allah as laid down in Quran and Sunnah
vii. Judiciary; judiciary is independent of executive ; the Caliph is at par with ordinary citizen of state.
viii. Will of people; Ruler should be elected by will of people, citizens to be consulted in this matter.
ix. Freedom of State: Speculation in trade should be prohibited and cornering of commodities for
profit shall be unlawful
x. Election of President
i. Election by the nomination of certain people with consultation
ii. Voting by people
iii. President to be accountable
5) Conclusion
1) Introduction
2) Basic Characteristics of Islamic Economy
i. Freedom of work and enterprise; "Allah has made business lawful for you (Sura Baqara, Ayat -
275)"
ii. A special concept of ownership; "To Allah belongs whatever is in the earth". (Al- Imran)
iii. Kinds of Ownership; private, communal and state ownership.
iv. State Ownership: "don't eat each other's property wrongfully " (Sura Nisa,Ayat- 29)
v. Prohibition of Interest
vi. Zakāt and adaqah; ‘Zak t ’ purifies one’s earnings and property Quran; “Give the adaqah
before delay; for it stands in the way of calamity” Hadith
vii. Concern for Poor; begging “will appear as lacerations on his face on the day of resurrection and
as heated stones which he will eat from jahannum...”*41+ (Tirmidh transmitted it).
viii. Distribution of inheritance; equitable and just distribution of wealth and property; The Qur’an
apportions “to the male, a portion equal to that of two females:...”; “From what is left by
parents and those nearest related there is a share for men and a share for women, whether
the property be small or large—a determinate share” Quran
ix. Islam against Stagnation of Wealth
x. Unjust Accumulation of Wealth without Optimum Utilization:
i. “... They ask thee how much they are to spend; Say: ‘What is beyond your needs’.
Thus doth Allah make clear to you His signs....”*Surah Baqarah+
ii. result will be a truly equitable and just society: a welfare society; there is no justification
for possessing any additional property to be let or leased out for any pecuniary gain
iii. It may be added here that the word “needs” includes his financial commitments in
business and industry also
iv. In this system no extra house or building will be allowed to build for renting or leasing
out.
v. wealth and other resources should remain in circulation, and what is left to stagnate is
illegitimate; "Whatsoever Allah may restore unto His Messenger - is due unto Allah
and unto His Messenger - the orphans and the needy. So, that it may not be confined
to the rich amongst you." [Al-Hashr: 7]
3) Ribā and Trade:
i. Confusion by Jews between Riba and Trade: “... That is because they say: ‘Trade is like usury’,
But Allah has permitted trade and forbidden usury...”
ii. In connection with the property of an orphan the Holy Prophet is reported by Amr b. Shu‘aib
on the authority of his grandfather to have said, “If anyone is guardian of an orphan who owns
property, he must trade with it and not leave it till the ‘ adaqah’ consumes it”*8+ (Tirmidh
transmitted it)
iii. Investing ones resources in legitimate directions is obligatory for his own benefit and for that of
the whole society; “If the debtor is in a difficulty, grant him time till it is easy for him to repay.
But if ye remit it by way of charity, that is best for you...”
iv. ‘Ribā’ is of two kinds:
i. Ribā Nasi’a, i.e., interest on lent money;
ii. Ribā al-Fa l, i.e. taking a superior thing of the same kind of goods by giving more of the
same kind of goods of inferior quality, e.g. dates of superior quality for dates of inferior
quality in greater amounts’.
iii. A deeper study and analysis of the concept of Ribā (Usury) reveals that Ribā (Usury) in
Islam means that any amount of wealth or property acquired without personal effort;
Islam insists on acquiring a legitimate amount through effort in a legitimate direction
4) General Principles for any Legitimate Transaction in Quran
i. „... ! When ye deal with each other, in transactions involving future obligations in a
fixed period of time. Reduce them to writing ...‟
ii. „...Let him who incurs the liability dictate, but let him fear his Lord Allah, and not
diminish aught of what he owes...‟
iii. „... But if be a transaction which ye carry out on the spot among yourselves,
there is no blame on you if ye reduce it not to writing. But take witnesses whenever
ye make a commercial contract; and let neither scribe nor witness suffer harm...‟
iv. „If ye are on a journey, and cannot find a scribe, a pledge with possession
(may serve the purpose)...‟
v. „... Conceal not evidence; for whoever conceals it,-- his heart is tainted with sin.
And Allah knoweth all that ye do.‟
5) Rules For Fair Transaction in the A āDīTh
i. ak m b. Ni m reported the oly rophet as saying „ he buyer and the seller
have the option to cancel or to confirm the deal, as long as they have not parted or
till they part, and if they spoke the truth and told each other the defects of the
things, then blessings would be in their deal, and if they hid something and told
lies, the blessings of the deal would be lost.‟
ii. he seller should not swear to prevail upon the buyer. Ab uraira reported the
Allah‟s Messenger as saying “ he swearing (by the seller) may persuade the
buyer to purchase the goods but that will be deprived of Allah‟s blessing”.
iii. Ab uraira has quoted the rophet as saying “whoever is pleased that he be
granted more wealth and that his lease of life be prolonged they should keep good
relations with his kith and kin”
6) System of Islamic Welfare Economics:
i. Cardinal Prohibitions include:
i. Abolition of interest.
ii. Prohibition of gambling in all its kinds.
iii. Abolition of unlawful contracts of exchange.
ii. The dos are:
i. Imposition of Zakat.
ii. Imposition of other Quranic sources of Public revenue as Usher, Jizya,
Ghanimah, Fay.
iii. Implementation of lawful contracts of exchange.
7) Conclusion
1) Introduction
a. “Ijma” is the secondary source of law.
b. It means determination or consensus.
c. The society which was established by the Holy Quran and the Sunnah is a living society so the
Allah almighty gave sanction to the consensus of the Muslim to meet the arising needs of the
time.
d. “Believers! Obey Allay and obey the Prophet and those invested with authority among you;
and then if you were to dispute among yourselves about anything refer it to Allah and the
messenger if you indeed believe in Allah and the Last Day; that is better and more
commendable in the end.” Similarly, in verse No.43 of Surah Nahl/Chapter the Bee, the Allah
Almighty directs the Muslims,
e. “(O Muhammad!), whenever We raised any Messengers before you, they were no other than
human beings; to them We sent revelation. So ask those who possess knowledge if you do not
know.” (59 of Surah Nisa)
2) Meaning and definition of Ijma
a. Meaning of Ijma: Ijma is the verbal noun of the Arabic word Ajmaa it is used in two senses.
b. Determination and resolution
c. Agreement upon a matter
d. Definition of Ijma; “Ijma is defined as agreement of the jurists among the followers of
Mohammadan in a particular age on a question of law.”
3) Basis of Ijma:
a. Quran
b. Hadith or
c. Analogy
4) Reasons or arguments in support of Ijma
a. Allah almighty has completed the Islamic religion and Hazrat Muhammad (Peace Be Upon Him)
was the last of the Prophets (Peace Be Upon Him), so it necessarily follows that any rule of law,
which is not found to be explicitly laid down in the Quran or by the precepts of the Holy Prophet,
must be capable of being deduced from them, so Ijma is permitted.
b. Quranic verses in support of Ijma
i. “You are the best of man, and it is your duty to order men to do what is right and to
forbid them from practicing what is wrong.”
ii. “Obey God and obey the Prophet (Peace be Upon Him) and those amongst you who
have authority.”
iii. “If you yourself do not know, then question those who do.’
c. Hadith in support of Ijma
i. “My following will never agree upon what wrong.”
ii. “It is incumbent upon you to follow the most numerous body.”
iii. “Whoever separates himself (from the main body) will go to hell.”
5) Kinds of Ijma
a. Explicit Ijma or Ijma Qawli
i. Explicit Ijma is one in which the legal opinions of all the jurists of one period coverage in
relation to a legal issue, and each of them states his opinion explicitly.
ii. It may take place when all the jurists are garthered in one session and an issue is
presented to them and they collectively expressed a unanimous opinion.
iii. It may also take place when an issue is raised in a certain period and all the jurists in
turn issue similar fatwas independently and at sepaeate times.
b. Tacit Ijma or Ijma Sakuti
i. Tacit Ijma takes place when some mujtahid issue a verdict on a legal issue and the rest
of the mujtahids come to know of it during the same period, but they keep silent,
neither acknowledge it nor refuse it expressly.
6) Who can perform Ijma; Only Muslim Mujtahids or jurists can perform Ijma. He must possess the following
qualifications.
a. Scholar of Quran and Sunnah
b. Knows Qiyas
c. Expert of Arabic language
d. Impartial thinking
e. Well versed with up to date knowledge
f. Knows the principal of Naskh
g. Conversant with the science of usul and faro
h. Competent to expound law.
7) Conditions for the validity of Ijma
a. Ijma by mujtahids; The Ijma must be performed by Mujtahids i. e those who have attained the
status of Ijtihad.
b. Unanimous opinion; There must be unanimous opinion among all mujthahids upon a Hukm shari.
c. Performed by Muslims; All the jurists participating in Ijma must be from the Ummah of Hazrat
Muhammad (Peace be Upon Him).
d. After the death of Holy Prophet (Peace be Upon Him); The Ijma must have taken place after the
death of Holy Prophet (Peace be Upon Him).
e. In a determinate period; The Ijma must be performed by jurists of single determined period i. e.
of the same generation.
f. Upon rule of law; The Ijma must be upon rule of law and all-non legal matters are excluded from
the domain of Ijma.
g. Reliance upon sanad (Evidence); For deriving their opinion, Mujtahids should relied upon some
sanad (evidence).
h. Ijma as a source of law; Ijma as a third source of law and under the circle of Quran and Sunnah’s
delegation many issues can be resolved by Ijma.
8) Enforcement of ordains of Quran and Sunnah
a. Ijma as a source of law helps in discovering the law and enforces the principals laid down in
Quran and Sunnah.
b. the Holy Prophet (PBUH) said, “My people will never agree in an error.”
c. Similarly, he stated, “Whatever the Muslims hold to be good is good before Allah.”
9) Interpretation of Sharia
a. Ijma help in interpretation of laws of Sharia, according to the changing needs of times.
b. New legislation can be made
c. To achieve the objects of Quran and Sunnah, new legislation can be made through the process of
Ijma.
d. First Ijma performed by Muslims; The election of Hazrat Abu Bakr to the caliphate by the votes of
the people was based of Ijma.
10) Legal effect of Ijma
a. The law laid down by consensus of opinion is authoritative and binding.
b. But in its theological sense, a decision of Ijma would be of absolute authority only if it conforms
to the following conditions.
c. No opinion to the contrary should have been expressed on the question by any of the
companions, or by other Mujtahids before the formation of the Ijma.
d. None of the Mujatahids taking part in the decision should have afterwards changed his opinion.
e. The decision must be proved as being either universally knows or well-knows.
f. It should be based on an express text of the Quran or a tradition of a continuous or well-knows
character.
g. It must be regularly constituted.
11) Ijma and western concept of “opinion prudentium
a. “Opinion prudentium” which meaqns the opinions and decisions of lawyers is parallel concept of
Ijma in the western society.
b. In Roman law the lawyers were empowered to give opinions by Emperor.
c. With the passage of time such opinions become part of their legal system.
d. However the concept of Ijma has wider scope than the concept opinion prudentium which is also
knows as “Responsa Prudentium.”
12) Ijma in modern period
a. According to the accepted opinion of all four sunni schools, Ijma is not confined to any particular
age or country.
b. The underneath principal of Ijma is that if a rule or principal is upheld collectively by the highest
legal forum in the land, then such a principle must be followed by those subordinate to this
forum.
c. In the earlier stages, this forum was confined to jurist companions then the leading jurists of
each school. Today the forum would be the highest court in each Muslim country.
13) Conclusion
1) Introduction:
a. Ijtehad is one of the dependent sources of Islamic law.
b. if a matter is not resolved expressly in a Quran Sunnah and by way of Ijma the jurist must not
leave the matter unresolved rather he should strive hard to find out the solution under right of
Quran and Sunnah.
c. While defining Ijtihad Shatibi writes, “A process in which one exerts one’s efforts to one’s full
capacity in order to acquire exact or probable knowledge or reach judgment in a given case.”
2) Meaning and definition of ijtehad:
a. Meaning of ijtehad:
i. Literal: Ijtehad Iiterally means striving, expending of maximum effort in the performance
of an act.
ii. Technical: It is the effort made by Mujtahid in seeking knowledge of the ahkam (rules) of
the Shariah through interpertation.
b. Definition of Ijtehad: "Ijtehad means the application by a lawyer of all his faculties to the
consideration of the authorities of the law, that is the Quran Traditions and the Ijma with a view
to find out what in all probability is the law.
3) Arguments in support of Ijtehad:
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Islamic Studies by Karim Dad Chughtai (IMPORTANT)