Bab-ul-Hawaij Islamic Sunday

School of Calgary
 

Level 6
 

Akhlaq       Fiqh     History 

  
“I am the city of knowledge and Ali (AS) its gateway; for whomsoever 
wishes to enter the city, must enter through the gate” ‐ Prophet 
Mohammad (peace be upon him) 
 
Bab-ul-Hawaij Islamic Center of Calgary
Unit 404, 4656 Westwinds Drive NE, Calgary, AB T3J 3Z5
Email to: shiasundayschool@gmail.com
 
 
 
 
 
 
 
 
 
 
 

Please note that this book contains the name of Allah, verses from 
the  Holy  Quran,  Hadith,  and  names  of  the  Masumeen  (AS).  
Please  be  careful  not  to  touch  these  special  names  and  verses 
without having wudu.  If you no longer need this book, please 
return it back to Imambargah/Sunday school. Please DO NOT 
thrown it in the garbage.  JazakAllah

Bab-ul-Hawaij Islamic Center of Calgary

Unit 404, 4656 Westwinds Drive NE, Calgary, AB T3J 3Z5
Email to: shiasundayschool@gmail.com
 
 ACKNOWLEDGEMENT

Bab ul Hawaij Islamic Sunday School of Calgary would like to thank the authors,
editors and reviewers for their contributions to the Islamic Sunday School
curriculum development project.

BHISS is also very thankful to the Islamic organizations and authors whose
syllabus and books were used for the inspiration and creation of this curriculum
specially Shia Ithna’asheri Madressa, London, UK and Maktab e AhleBait a.s. by
GIOT.

Please remember in your prayers, all the people involved in this project.
 DU’AS
BEFORE AND AFTER THE LESSON

Dear Allāh
Whatever I learn today,

Please let it help me in my life.

Please let me understand this wonderful knowledge the way Your prophets understood it.

And give me an excellent memory like you gave them.

Let my tongue always be filled with Your remembrance and my heart with Your love.

Please help me prepare myself with all that I learn so that when the 12th Imam [A] comes, he
will pick me to help him.

With love, your Class 6 Student

Dear Allāh
I have worked hard today to learn new things,

Please help me remember them.

When I have to answer questions or share my knowledge please bring it back to me.

You are my Protector, You are my Guide.

With love, your Class 6 Student

 MORALS, ETHICS - AKHLAQ

What is Morals and Ethics - Akhlāq?

Akhlāq is the plural of the Arabic word khulq, which means “disposition” (i.e.
characteristics of a person and how one behaves with others). It can also be
referred to as a person’s nature or personality. Islam places a lot of emphasis on
refining one’s akhlāq by purifying the soul. We can do this by always performing
all wājib actions and keeping away from everything that is ḥarām.

Why Study Morals, Ethics - Akhlaq?

The Holy Prophet (S) had the most perfect Akhlāq and was sent as a role model
for us.
In the study of Akhlāq (A), we look at the teachings of the Qurʾān and the sunnah
of the Holy Prophet (S) and the Ahl al-Bayt (A) on refining one’s character.

Dear Lord,
Open our hearts and minds to reflect on history to understand who we are, where
we come from, and where we are headed. Guide us in understanding of how our
character and manners, morality, and virtue should reflect true Islam. Allow us to
be purified through our character so we can become perfect human beings and
You can be happy with us.
 AKHLAQ
Care for Environment………………………………….…………………. Page 1

Personal Grooming and Sports/Excersices…….……..………. Page 3

Jewellery and Fragrance ……….….……………….………….…..… Page 5

Bullying ……………………………..………………..………………………… Page 7

Pride and Arrogance …..………………….…………………………..… Page 9

Cheating …….….………………………………………………………..……. Page 11

Loyalty and Trust in Allah ..….………………………………………. Page 13

The Quran ……………………………………………………………….…… Page 15

To form Good/Bad Opinion …………………………………………… Page 17

Respect of Parents………………………………..………………………. Page 19

Generosity …………………………………………………………………….. Page 22

Food and Drink ……………………………………………………………… Page 24

Level 06 Akhlaq
Lesson 01 CARE FOR ENVIRONMENT

One way to be of service to humanity that none of us think about, is to care for the
environment. You must have learnt in school about saving the earth. Islam has similar views on
protecting the environment. Allah created us all, and made us the inheritors of the earth. He
gave us the world and all the creatures within so that we may live and prosper by using them,
not abusing them. He mentions in Qur'an

6:165 » “It is He who has made you (His) agents, inheritors of the earth”

When we inherit something we must take good care of it especially if we want to pass it on to
the next generation. If we abuse it or neglect it we may damage it beyond repair. Our world is
getting used, and abused. We cannot throw that away. We only have one world, our world, and
only by keeping it clean and conserving its resources can we make sure it lasts.

Consider the house you live in and sleep in. What would happen if you did not bother to clean
up the mess you made, the dishes, the clothes, the dust, and the dirt. What if you didn’t care of
regular maintenance of the actual building structure? If this were not dealt with, then your
house would soon become uninhabitable. To make sure your house is livable you would have
to sincerely and periodically maintain it. We inherited the earth from our ancestors and it is our
responsibility to look after it so that we can hand it down in good condition to the next
generation. Our planet has about 4 billion people, if we do not act responsibly and save the
environment then where can we go when it becomes too polluted to live in?

What can we do to save the environment?

We can start by realizing that we should not

waste things. Everything in this universe is
created by Allah, and serves His purpose.
Allah has blessed us with so many natural
resources but we should have the courtesy to
spend them with care use them sparingly
without waste. As it is Islam condemns Asraaf.
The more we waste, the more we throw away
and multiplied by 4 billion it all adds up. We
create so much garbage that the landfills are
overflowing.


Level 06 1 Akhlaq
Another thing we often overlook is the use of harsh chemicals that damage the environment.
We can help save it by using earth friendly products rather than chemicals that may damage
the ocean and the sky.

In fact Islam tells us that we should even respect the existence of plants since Allah explains

55:6 » “And the herbs and the trees-both (alike) bow in adoration.”

Let us not be selfish and look after all the creations of Allah. Let us be fair to our planet and the
people who will be using it after us. Our responsible actions now may save our planet for future
generations to come.

In Summary:
- Why did Allāh create the earth and everything in it?
- Why is it necessary for human beings to protect the environment?
- What can we do to protect the environment?
- What human activities damage the environment

Level 06 2 Akhlaq
 PERSONAL GROOMING and SPORTS/
Lesson 02
EXCERCISES

- WHY SHOULD ISLAM TEACH PERSONAL GROOMING?

Islam is a complete way of life. It not only teaches us how to worship Allāh, but also how to live
our daily lives, how to work and earn a living, and how to interact with society. A Muslim
practices Islam at all times, and not just in the mosque.

As Muslims, we must always make sure our bodies and clothes are clean and ṭāhir. A poor
hygiene not only leads to disease but also makes it hard for us to keep our thoughts clean and
to worship Allāh with complete presence of mind.

Q: Why is it necessary to keep ourselves clean?

Personal hygiene is very important because it keeps us healthy
and free from disease. The Maʿṣumin (A) have also taught us
further benefits of hygiene. Rasūl Allāh (S) has said:
“You should brush your teeth because it purifies the
mouth, and pleases Allāh, and brightens the
eyesight. Indeed the angels hate the odour from a
mouth not cleaned after eating food.”

- WHAT SHOULD WE DO TO PROMOTE PERSONAL HYGIENE?

Imām ʿAli (A) has said:
“Wash yourselves with water from bad odour that
disturbs others… Allāh does not like people who are dirty
and whose smell disturbs those who sit near them.”

Some of the ways in which we keep our bodies clean is by taking a bath
regularly, trimming our nails at least once a week and making sure they
stay clean. It is mustaḥab to trim our nails on Fridays. We should wear
clean clothes at all times. Our clothes should also be ṭāhir as we cannot pray in najis clothes.

Islam teaches us not to neglect our bodies and to look after ourselves, but it also condemns
being obsessed with physical beauty while forgetting to improve our inner beauty (our
character). Excessively worrying about our looks not only wastes time and money but also
keeps us busy with the world and what people think of us. It makes us forget Allāh (SWT) and
the Hereafter.

Level 06 3 Akhlaq
- ISLAMIC PERSPECTIVE ON SPORTS
Islam is a holistic way of life. It not only teaches us how to worship Allāh, but also how to live a
healthy and successful life. Exercise is a very important part of being
healthy. Some benefits of regular exercise are:
It keeps us physically fit
Prolongs life
Prevents illness
Helps maintain body weight
Strengthens bones and muscles
Reduces anxiety and depression
Promotes mental well-being

There are several aḥādith of the Maʿṣumin (A) encouraging us to exercise. Sports such as
horse riding, swimming and archery have been specifically mentioned.

Although playing sports is highly recommended, it is important to remember that it is the

intention that matters most. We should play sports to keep fit and healthy, and not show off to
others. Similarly, we should not go to play a sport with the intention of interacting with those
who are ghayr maḥram to us.

- SPORTS AND THE SHARIʿAH

We should also be careful not to break the laws of the shariʿah when playing or exercising. For
instance, we are not allowed to use mixed swimming pools, because ḥijāb cannot be
maintained. Similarly, we should not engage in sports which cause harm or damage our
bodies. Sports that involve injury or in which fatal accidents are likely to occur are not
permitted.

Some sporting activities are also associated with ḥarām acts such as gambling or interacting
freely with members of the opposite gender. Shayṭān always uses such opportunities to tempt
us to sin. We should therefore keep away from activities where there is a high chance of us
getting tempted to do something wrong. We should also dress appropriately when playing
sports. We should not wear very tight or short clothes, or shower in the presence of others.

In Summary:
- Why does Islam place a lot of importance on personal cleanliness and hygiene?
- What are the benefits of exercise?
- Which sports should we keep away from?
- How should we dress when we go to play sports?

Level 06 4 Akhlaq
Lesson 03 JEWELLERY and FRAGRANCE

- WHAT IS THE BEST ADORNMENT?

Islam is not an unreasonable religion. It permits men and women to enjoy what Allāh has given
them. Allāh commands Rasūl Allāh (S) to tell the people: َ

“Say, ‘Who has forbidden the adornment of Allāh which He has brought
forth for His servants, and the good things of [His] provision?’ [7:32]”

This verse tells us that it is not ḥarām to adorn ourselves and make ourselves look good. What
is important is that we do it for the right reasons, and within the limits of the shariʿah.

Clothing is mentioned in the Qurʾān as a blessing from Allāh:

“O children of Ādam! We have certainly sent down to you clothing to cover

you, and for adornment. And the clothing of God-consciousness (taqwa) –
that is the best… [7:26]”

Rasūl Allāh (S) taught his daughter Sayyidah Fāṭimah al-Zahrāʾ (A) that the best adornment
is taqwā and good conduct.

It is ḥarām for Muslim men to wear anything made of pure silk or gold. Women are
allowed to wear silk, jewellery
and gold ornaments within the
limits of modesty. Jewellery
should not be worn to attract
attention or to show off to others.

Level 06 5 Akhlaq
- THE SUNNAH OF RASŪL ALLĀH (S)

It is mustaḥab for both men and women to wear

rings with an ʿaqiq stone on their right hand. It is
ḥarām for men to wear gold rings, so they should
wear silver rings with an ʿaqiq stone. Women can wear
a ring made from any metal, including gold.

Salmān al-Fārsi narrates that Rasūl Allāh (S) advised

Imām ʿAli (A) to wear a ring with a red ʿaqiq stone,
as it brings one closer to Allāh and His angels. Rasūl
Allāh (S) also said that wearing an ʿaqiq ring is a
sign of a believer.

A ring with Allāh’s name on it or an āyah of the Qurʾān should not be worn when going to the
washroom.

Rasūl Allāh (S) also loved applying perfume, especially before ṣalāat. He always smelt
pleasant. He would become very happy if he received a perfume as a gift.

It is therefore it is mustaḥab to apply perfume and wear an ʿaqiq ring in ṣalāat.

Burning incense or natural oils to fragrance the room in which we pray can also help us
concentrate better in ṣalāat.

In Summary:
- Why did Allāh give us clothing, precious metals and gems?
- According to Rasūl Allāh (S), what is the best type of adornment?
- Which metal is ḥarām for men to wear?
- Which stone is mustaḥab to wear on a ring?

Level 06 6 Akhlaq
Lesson 04 BULLYING

Bullying is any action that hurts or threatens another person physically, mentally or emotionally.
Bullying is done with the intention of causing distress and can usually take place over a period
of time. Allāh says in the Qurʾān:

“The believers are but brethren, therefore make peace between your
brethren… [49:10]”

This verse tells us that all believers are brothers in faith. If we consider ourselves to be
believers, then we must treat our brothers and sisters in faith with kindness, and not bully them
or be cruel to them.

Bullying can be:

Emotional: Being unfriendly, excluding, tormenting (hiding books, threatening

gestures) Physical: Pushing, kicking, hitting, punching or any use of violence
Racist: Racial taunts, graffiti, gestures
Verbal: Name-calling, sarcasm, spreading rumours, teasing
Cyber: Using all areas of the internet, such as chat room misuse, social media, etc.

Islam does not permit any kind of bullying, whether it is verbal or physical. We need to turn to
Allāh and sincerely repent if we ever bullied or teased anyone. We should also ask that person
for forgiveness, because Allāh will not forgive us unless that person forgives us.

Level 06 7 Akhlaq
- HOW DO WE PREVENT BULLYING?

Unfortunately, bullying is a major problem in many schools and communities. If you see
someone being bullied, don’t just stand there and enjoy the scene. Ask the bully to stop
causing trouble.

Allāh tells us in the Qurʾān that not only will the evil doers be punished, but also those who saw
something wrong happening and did not stop it.

If you see someone being bullied, try to stop

the bully, but be careful not to put yourself in
danger. Try to get help from an adult (such as
a parent or a teacher) if you are not able to
stop the bullying.

You can also stop people from bullying you by

being brave and not allowing the bully to scare
you. If a bully does or says something to you,
ignore it. Don’t let it hurt your feelings. Also,
never bully back. Most importantly, always tell
an adult what is happening.

In Summary:
- What does bullying mean?
- What are the different ways in which bullying can occur?
- What does the Qurʾān say about bullying and teasing others?
- What should we do if we are being bullied?
- What should we do if we see someone getting bullied?

Level 06 8 Akhlaq
Lesson 05 PRIDE and ARROGANCE

- WHAT IS TAKABBUR?
Takabbur is the Arabic word for "pride". A proud person thinks he or she is superior to
others. Takabbur is closely related to ʿujb, which means ‘self-conceit’.

Question: What is the difference between takabbur and ʿujb?

Ujb refers to a state where a person feels that he/she is really

great at something.

Takabbur is when a person feels that only he/she is great at

something and everyone else is not.

People who have ʿujb and takabbur have the following qualities:
They think they are better than everyone else.
They feel that they are very important and deserve a lot of respect, but don’t respect
others.
They are vain (they care too much about their looks and the clothes they wear).

Pride is a major sin and will be punished severely. Allāh says in the Qurʾān:
“Is not the [final] abode of the arrogant (those who are proud) in hell?
[39:60]”

Luqmān was a very wise man, and his advice to his son has been recorded in the Qurʾān. He
said to his son:
“And do not turn your face away from people in contempt, nor walk on
earth with pride; surely Allāh does not love any self-conceited (arrogant)
boaster. [31:18]”

If we want to overcome pride, we only need to look at ourselves and think: What real power do
we have? We have no real control over our body. We can become ill at any time and will die
whenever Allāh chooses. Other people will replace us, and we will be forgotten. We have no
control over the earth. We feel helpless when a natural disaster occurs. We are dependent on
food, water and oxygen to survive. How can we then be proud?


Level 06 9 Akhlaq
- PRIDE IS A QUALITY OF SHAYṬĀN

When Allāh created Nabi Ādam (A), he asked the angels to perform sajdah to His new
creation. Shayṭān was proud and refused to obey Allāh’s command. For this reason, he was
removed from his lofty station in Allāh's proximity forever

And when We said to the angels, ‘Prostrate before Adam’, they prostrated,
but not Iblis: he refused and acted arrogantly, and he was one of the
faithless. [2:34]

- Sermon 192 in Nahj al-Balāghah:

Imām ʿAli (A) explains in this sermon that we

should take a lesson from what Allāh did with
Shayṭān. Shayṭān had worshipped Allāh for
6,000 years, but all his good acts were wiped
out due to his pride and disobedience. Allāh
will not let a proud person enter Jannah, as he
has already set an example by kicking Iblis out
it due to pride.

Shayṭān wants us to be proud people and encourages us to disobey Allāh. A humble person
would never disobey Allāh intentionally. However, once we become proud and arrogant, we no
longer fear Allāh, and therefore feel that it is okay to sin.

In Summary:
- What is the meaning of takabbur?
- Why is it not good to be proud?
- What advice did Luqmān give his son?
- How can we overcome pride?
- Why did Allāh throw Iblis out of his proximity?

Level 06 10 Akhlaq
Lesson 06 CHEATING

- WHAT IS CHEATING AND STEALING?

Stealing is defined as taking someone else’s property without permission, and with no
intention of returning it. It is considered a major sin in Islam.

Cheating can be broadly defined as an immoral way of achieving a goal by dishonest

means. It involves breaking rules to gain unfair advantage over others.

Cheating and stealing can also include:

Hiding the defects of an object when selling it to another
person
Cheating during an exam, a game or match
Borrowing money from a person and not paying it back
Collecting money for a charitable cause and then personally benefiting from it or
spending it on oneself
Not purchasing the correct ticket for a bus or train journey
Not returning money when a cashier accidentally gives you more change or under-
charges you

Some people may argue that "the end justifies the means", meaning that as long as the end
result is good, how we go about getting to the end goal does not matter. However, in Islam it
does matter. For example, cheating people to raise money for building a mosque is ḥarām.

Some Muslims believe that it is okay to cheat others if they are not Muslims. This is wrong.
Cheating is always ḥarām, because we gain something at someone else’s expense, and
without working hard for it and deserving it.

When an object is stolen, it becomes ghaṣbi (taken without permission) and any acts of
worship performed using a stolen item are not accepted. For example, if a person takes a shirt
from a shop and does not pay for it, it becomes ghaṣbi. Any prayers performed in that shirt are
therefore not accepted. Cheating in business is also ḥarām and a major sin. Examples include
not using an accurate scale or measure, mixing poor quality goods or impurities with good
quality goods and selling at a higher price, not paying the correct amount, etc. 


Level 06 11 Akhlaq
WHY IS CHEATING AND STEALING ḤARĀM?

Cheating and stealing are forbidden in Islam because

through these acts, a person gains something
dishonestly at someone else’s expense. A person works
hard to acquire his/her property through lawful means
and taking his/her property dishonestly is unfair.

Imām ʿAli al-Riḍā (A) has said:

"Allāh has prohibited stealing because of the financial corruption and
murder that would ensue were it to be permissible; and because of all other
aggressive crimes that would result such as murder, fighting, and jealous
hostilities, and because it would lead to the abandonment of fair trade and
industry for earning a living, in exchange for extortion of property where
nobody would have rightful ownership of anything."

Question: Why do people steal?

There are various reasons why people steal:

- Some people feel they have to steal to feed themselves and their families. They feel that
because they are stealing things in order to provide for their families, they are justified in
their actions.

- Stealing gives some people a thrill. Just as addicts get their thrill from drugs, some people
steal to get a thrill. The higher the value of the object, the greater the thrill.

- Some people steal out of greed. They want to accumulate a lot of wealth without working
hard for it, so they resort to stealing.

In Summary:
- What is the definition of stealing and cheating?
- What are the different ways in which cheating can occur?
- Why are cheating and stealing ḥarām in Islam?
- What are some of the reasons why people steal?
- What is the meaning of ghaṣbi?
- How would you feel if you worked really hard to get something and then it was
stolen from you?

Level 06 12 Akhlaq
Lesson 07 LOYALTY and TRUST IN ALLAH

Since loyalty is a word that we very often use, we tend not to dwell upon it much. Loyalty
means to be faithful to one's duties, promises, and to others. It means to always stick by your
family and friends. It means to be able to give even if you have nothing to gain. A loyal person
is also a trustworthy person. The importance of this in Islam can be shown by the following
hadith from Prophet Muhammad (S):

"He who is untrustworthy has no faith"

We know that the opposite of loyalty is betrayal. This is to break your

promise, or let someone down. The Holy Prophet has also said:

"There is no higher kind of betrayal than to relate an

incident to your fellow brother whilst he believes you
whereas you have lied to him."

This shows that to control you tongue (speech) is an important part

of loyalty, however, loyalty covers the performance of actions as well.

When you make a promise, then you are bound by it. Others are then relying on you, and you
cannot let them down. If you are not sure that you can do whatever you said, then you should
not promise it, you should just say that you will try to do it.

Loyalty is an important branch of akhlaq in Islam. It encompasses exercising respect, honesty,

trust, and patience with others. A loyal person is held higher (more dignified) in the eyes of
Allah and needs to have what we learnt in the first chapter, will power. We should be loyal to
our parents, family, and friends. We should especially remember to be loyal to Allah by being
faithful to him and following his commands. Loyalty to Allah, is the proof that we have Yaqeen
in him.

Level 06 13 Akhlaq
- YAQEEN:

So what is yaqeen? It is the same as faith or eiman?

Close, but not the same. Yaqeen is to have certainty, to
be sure. It is definitely a higher stage than eiman.

We are told that there is a God, have we seen Him?

When we read and learn, and when we are explained
we get faith, and we believe that God then exists. Then
we use our logic, we see that God must exist, we see His signs all around us, and we know
through our intelligence that, yes there can only be one God, and He must exist. This is faith.

When we have faith, we then try harder to obtain Allah's pleasure, we talk to Him from our
prayers, we talk to Him when we are in need, and if we are sincere enough, if we mean what
we say, we will feel His answer. Allah will talk to us. He will not talk to our ears, but will talk
directly to our hearts. That is why when Imam Ali (A) was asked, "Do you worship a God
that you cannot see?"

Imam (A) replied, "No, I would never worship something that I can not see. I
see Allah with my heart, not with my mind."

Imam Ali (A) is so certain of the existence of Allah he knows it’s a fact that Allah can be seen,
just not with the eyes. This shows that when we reach the state of yaqeen, (Inshallah), we will
know for a fact that Allah is there. We will have felt his presence everywhere, and we will be
sure without doubt. Then Shaitan will not be able to put doubts in our head.

That is why Yaqeen is such a high stage, because there is no room for even a slight doubt and
one can only reach this stage with patience, and understanding.

In Summary:
- Define the meaning of loyalty, trust, and honesty in Islam.
- What is “Yaqeen”? How is it related to eiman?
- How can we strengthen our “Yaqeen?”

Level 06 14 Akhlaq
Lesson 08 THE QURAN

- IMPORTANCE OF RECITING THE HOLY QURʾĀN

The Qurʾān is Allāh’s final revelation. It was revealed to Rasūl Allāh (S), and has remained
unchanged over the centuries. It contains guidance for all of mankind, especially those who
believe in Allāh.

Reciting the Holy Qurʾān has numerous benefits. The most important reason for reciting Qurʾān
on a regular basis is to get guidance from it. Allāh talks to us through the Qurʾān, and teaches
us how to live a good life, as well as prepare for the hereafter.

- What are the rights of the

Qurʾān?

When it is recited, we
must listen to it quietly.
We should handle it with
proper care, and keep it
in a safe place.
We should recite it
regularly.
We should follow its
teachings.

Rasūl Allāh (S) said:

“The best of you is he who learns the Qurʾān and teaches it to others.”

Level 06 15 Akhlaq
- THE ETIQUETTE (ADAB) OF RECITING THE QURʾĀN

We should perform wuḍhūʾ before touching the writings of the Qurʾān. Allāh says in the
Qurʾān:
“No one touches it (the Qurʾān) except the pure ones. [56:79]”

We should recite a duʿāʾ before reciting the Qurʾān, asking Allāh to allow us to understand
the true meaning of what we are reciting and benefit from it.

We should start our recitation with:

َّ
ِ ‫الشيْطَا‬
ِ ‫ن ال َّر‬
ِ ‫جيْم‬ ‫لله ِم َن‬
ِ ِ‫عوْذُ ب‬
ُ َ‫أ‬
I seek protection from Allāh from Shayṭān, the accursed.

Followed by:
ِ ‫ن ال َّر‬
ِ ‫حيْم‬ ِ ‫ح‬ ْ ‫ِب‬
ْْ ‫سم ِ اهللِ ال َّر‬
In the name of Allāh, the Beneficent, the Merciful.

We should sit facing Qiblah if it is possible to do so.

The Qurʾān should be recited with humility, slowly and with the correct makhārij
(pronunciation). We should also try to understand what we are reciting by reading the
translation, and pondering over the meanings. If we come across a wājib sajdah verse,
we must perform sajdah straight away. When we end the recitation, we should say:

ِ ‫ص َدقَ اهللُ ا ْلعَلِيُّ ا ْلع‬

‫َظيْم‬ َ
Allāh, the Sublime, the Great, is truthful in what He has said.

In Summary:
- What are the rights of the Quran?
- List some of the Etiquette of reciting the Quran

Level 06 16 Akhlaq
Lesson 09 TO FORM GOOD/BAD OPINION

People are of two types, those who always think bad of others, and those who try and think the
best about others.

Husndhan means to have a good opinion about other people. Not to assume the worst
about them, not to suspect their actions. If you see a Muslim talking with a girl who is Na-
Mahram, and you then assume that he has loose morals and is probably dating, then you have
already dented his reputation in your eyes. If you tell others your opinion, you have committed
Fitnah and Fasaad. You should give the benefit of the doubt. Even if such suspicions turn out
to be true, who are you to spread other peoples' faults, when Allah has covered your’s.

If a person assumes the worst of people’s actions, then

this is Su'udhan, and is a very bad habit. It leads to
Fitnah and Fasaad (slander) and other terrible deeds.

If for example, a person stands up and gives a few

thousand dollars to a charity, one can think in two ways.

Either one can think that this person has pride is just showing off all his money, or one can
think that this person is sincere, and is setting an example for others to follow. Who are we to
assume the first opinion? Allah is the only judge as He sees everything and is aware of
everything. We have no right to judge other people whether they are Muslims or not.
Qur'an (49:12) explains to us that we should avoid suspicion of others and can be a sin if it
results in the spreading of rumors.

Avoid suspicion as much (as possible): for suspicion in some cases

is a sin
Allah will show His Anger at those who accuse others falsely. In the time of Prophet Salih (A),
he was accused falsely, and he asked Allah for help. The verses below explain what
happened.
“(The prophet) said: "O my Lord! help me: for that they accuse me of
falsehood." (God) said: "In but a little while, they are sure to be sorry!”.
Then the Blast overtook them with justice, and We made them as rubbish of
dead leaves (floating on the stream of Time)! So away with the people who
do wrong!” [23:39-41]

Level 06 17 Akhlaq
In conclusion, always give someone else the benefit of the doubt. Even if you know for sure
that they have done something wrong, do not tell others. If Allah can keep our secrets, we
should also try and keep the secrets of others. If you really want to do something, try and
approach the person and persuade them that they are doing wrong. If you think that will fail,
then talk to someone whom you think will be able to help. This is the concept of Amr bil
Ma’aroof and Nahy anil Munkar (direct towards good, and persuade against evil).

Imam Zain ul 'Abidin (a.s.) said:

You should think more of a person

younger than you as he has had
less time to do bad deeds.
You should think more of a person
older than you as he has had more
time to do good deeds.
You should think more of a person
the same age as you because you
do not know what he has done but
you know exactly what good and
bad you have done.

In Summary:
- What is meant by Husndhan and Su’udhan?
- What is the saying of Imam Zain ul Abidin [A] about Husndhan?
- What is wrong about jumping to conclusions about people’s behaviour?

Level 06 18 Akhlaq
Lesson 10 RESPECT OF PARENTS

Our parents have brought us up. They have lived for us. They gave us love and attention; they
taught us the difference between right and wrong; they gave us food. If there was ever a time
when there was only enough food for one person, they would give it to the child. Our mothers
carried us for 9 months, day and night before we were born. This is one of the reasons why
Islam has said that
"Heaven lies under the feet of your mother"

So if you displease your mother, you will never enter heaven, i.e. the way to heaven is through
the pleasure of your parents. This again is repeated when Allah says to one of the Prophets:

"I swear by My Honur that anyone who does not obey his parents, even if
he comes with the deeds of the Prophets in front of Me, I will never accept
him."
Allah says in Qur’an Surah Bani Isra-il, Ayat 17:23.

"Your lord has commanded that you worship none but Him, and that you
be kind to your parents. Whether one of them or both of them become old
in your life, do not say a word of contempt (not even "UF") to them or repel
them, but address them in terms of honour. And out of kindness, lower to
them the wing of humility and say: "My Lord! Bestow upon them your
mercy even as they cherished me in childhood.""

Why have parents been mentioned in so

many places in the Qur'an? It is because
they play a very important role in the
upbringing of the children. The Holy
Prophet (S) has said:

"The parents are responsible with

regard to the children in the same
manner in which the children are
responsible with regard to their
parents." 

Level 06 19 Akhlaq
Allah blesses those who assist their children in doing good things which they do themselves.
Islam considers the training during our childhood to be very important because the soul of a
child is ready to accept every impression. Imam Ali (A) has said:

"Things taught to children become engraved on their minds like engravings

on stone."

It is said in Tafseer that one should pray to Allah that He may grant heaven to their parents,
and if one’s parents are committing any act with which would displease Allah, then we should
pray that Allah guides them and helps them to reform. Indeed, the first thing that Allah caused
to be written on "Lauhe Mahfuz" was that:
”I am Allah, and there is no god except Me. I am pleased with the man with
whom his parents are pleased, and displeased with him whose parents are
not pleased."

The Prophet (S) also once said to Imam Ali (A) that "sitting in the company of parents
for an hour is preferable to going for Jihad." He further added, "O Ali! If only a
word is uttered with a view to pleasing the parents, Allah can be pleased."

Q. HOW CAN WE SHOW RESPECT TO OUR

PARENTS?
There are many ways to respect your parents, some of
them are:

Talk to them gently.

Do not raise your voice above theirs.
Fulfil their needs.
Thank them and pray for them.
Do not sit when they are standing.
Do not walk in front of them unless told to do so.
Do not speak when they are speaking.
Never correct them in front of others.
Do not displease them or make them angry.
Never insult, argue or shout at them.
Do not hurt them, even if they are not Muslims. 


Level 06 20 Akhlaq
When you wake up in the morning the first thing you should do
is say "Salamun Alaykum" to your parents.

If your parents ask you to do something, you should try to put

your fatigue or feelings aside and do what they are asking.
Don’t hesitate to please them.

Some people are not fortunate enough to have parents that are
living. They can still perform acts of respect and kindness for their parents and gain thawaab
by praying salaat-e- waaledain.

People who remember their parents by this salaat and also by other acts of charity and
worship reap the benefit of reciprocal dua from the marhumeen. May Allah grant us the
tawfeeq to be among those who respect their parents as long as they live and actively
remember them after they have passed away.

- STORY TIME:

A man once went to the Prophet (S) and asked him if there was any act worthy of Allah's
mercy.

The Prophet (S) asked him whether his parents were still alive, to which he replied yes. The
Prophet (S) replied that the best deed worthy of Allah's grace was to be kind to parents since
this was preferred over all acts.

In Summary:
- Write down one hadith that shows how important it is to respect your parents. Who
is this hadith from?
- Write down three ways you can show respect to your parents.
- In your own words describe why you think parents have to be given so much
respect. Do you think our generation is practising this respect towards our parents?

Level 06 21 Akhlaq
Lesson 11 GENEROSITY

The literal meaning of generosity (called Sakhawat in Arabic) is

willingness to give something that you have to another.

According to the teaching of our Imams, generosity is not only giving

your extra to other people but giving away something that you need
yourself to somebody who also needs it. In Qur'an (Surah 92 Ayat
5-7) Allah says:

"As for him who GIVES AWAY and guards himself

against evil and believes in the best, We will smoothen
for him the path unto bliss."

To be generous you do not have to have money. You can be generous by spending your time
helping people. Children and young people often think that to donate something you should be
an adult. This is not true. If a child donates something, it means more to Allah than if an adult
donated the same thing. This is because the child is not earning and does not have much, and
so is giving away something which is more precious to him/her, than it is to the adult.

- GENEROSITY and AHLUL BAYT [A]

The best example of generosity can be seen in the life of the Ahlul Bayt (AS). One such
instance is the event that is glorified in the Quran itself, in Surah Hal Ata (aka Surah Dahr or
Surah Insaan) where Imam Ali (AS), Hazrat Fatima (AS), Imam Hasan (AS), Imam Hussain
(AS) and their follower Hazrat Fidha (AS) gave the only food they had for Iftar (after a whole
day of fasting) for three consecutive days to the needy, the orphan, and the slave (prisoner of
war). When these people thanked the Ahlul Bayt for their generosity, the Ahlul Bayt (as
mentioned in Quran) said “we don't expect any reward or thanks from you, we have done it for
the pleasure of Allah alone.”

A sixth grader can be generous in different ways:

By giving their pocket money to a needy person or cause
By helping a blind person cross the road
By helping a fellow student by tutoring them in a subject they need help in -By
volunteering for tasks they can do at Islamic Centers.


Level 06 22 Akhlaq
- MISERLINESS / To Be Stingy

The Arabic word for miserliness is Bukhl.A simple meaning for

miserliness is to be stingy. This means giving very little of
what you have to someone who needs it.

Example: Imagine you were eating, and you had plenty of food. If
a poor man came to the door and asked for something to eat, and
you gave him a few spoons of rice, or half a slice of bread, then that
is being miserly.

If your mother asks you to help her for five minutes, and you set your stop-watch so that you
help her for exactly five minutes and then go away, then that is also being stingy.

There should never be any miserliness in the home. If your brother/sister wants to use
something of yours, you should give it freely, and not count how much of it was used or how
long it was used for. Allah tells us in the Holy Qur'an:

"Make not your hand (tied like a miser's) to your neck, Nor stretch it forth to
its utmost reach, so that you become blameworthy and destitute (have
nothing left)."

So you should always be generous, but not so generous that you have nothing left!

The opposite of being stingy is being charitable. We have already talked about generosity, to
be generous is to be charitable. Allah explains to us about charity in the Holy Qur'an, Surah 2
ayat 261:
"The parable of those who spend their property in the way of Allah is as the
parable of a grain growing seven ears with a hundred grain in every ear;
and Allah multiplies for whom He pleases; and Allah is Ample-giving,
Knowing."

In Summary:
- What is the literal meaning of generosity and miserliness?
- In school or at home give an example where you were generous. Remember you can
be generous both with your time or your money.

Level 06 23 Akhlaq
Lesson 12 FOOD and DRINK

Since food and drink are essential for the survival of humanity, Allah has given clear guidelines
on what can and cannot be consumed.

- ḤALAL AND ḤARAM FOODS

Ḥalāl means “allowed” or “lawful”. Ḥarām means “forbidden” or “unlawful”. For

food and drinks, anything that a Muslim is not allowed to eat or drink is called ḥarām, and all
the rest are ḥalāl. Examples of ḥarām foods are:
Pork and anything that has an ingredient from pigs in it. For example, lard or pig
gelatine.

Alcohol and anything that has alcohol (e.g. wine or

beer) in it. It is wājib for a Muslim to leave a gathering
where alcohol is being served and it is ḥarām to sit at
the same table where alcohol is consumed.

Meat of an animal that is ḥarām to eat, such

as the meat of rabbits, cats, dogs, donkeys and all
reptiles.

Meat of an animal that is ḥalāl but

the animal is not slaughtered according to Islamic Law
(called dhabiḥah). For example, a Muslim can eat chicken, cow (beef),
camel, lamb, sheep or goat meat but only if the animal was slaughtered
according to the shariʿah.

Meat of an animal that died before slaughter. For example, if a chicken,

cow or sheep dies in an accident or due to disease or old age, we cannot eat their
meat. The animal has to be alive during dhabiḥah.

Fish without visible scales. It is also ḥarām to eat lobster, crab, squid,
octopus, molluscs etc. Prawns and shrimp are ḥalāl to eat.

Birds that do not flap their wings when flying (like eagles and hawks) as
well as birds that are scavengers (like vultures). We are allowed to eat chicken and
turkey as long as they are slaughtered according to shariʿah.


Level 06 24 Akhlaq
- RULE FOR RESTAURANT

When we are invited to eat at the house of a Muslim, or if we are eating at a restaurant that we
are sure is owned by Muslims, we do not have to ask them about the food and we can assume
it is ḥalāl. However if a Muslim restaurant serves alcohol as well, then it is better to avoid it. If a
Muslim restaurant owner sells ḥalāl beef but ḥarām chicken meat, we should also not eat there
because we cannot trust such a person. When it comes to meat, we have to be extra cautious
and sure that what we eating is ḥalāl.

- LAWS OF SLAUGHTERING ANIMALS

An animal whose flesh is ḥalāl, and slaughtered in the prescribed Islamic way is considered
lawful (ḥalāl) and can be eaten.
The person who slaughters an animal must be a sane, adult, Muslim, male or
female. Even a child may slaughter an animal as long as he or
she is of an age to be able to distinguish good from evil.
Slaughtering should be performed with an instrument made from
iron or steel, and it must be sharp.
The animal should be placed on its side (or held up on its rear) in such a
manner that the front of its head, its four legs and belly face the qiblah at the
time of slaughter. It is not necessary that the animal should be exactly facing the
qiblah.
An approximate direction would suffice. The person slaughtering the animal must
also face qiblah and recite bismillāh (in the name of Allāh), preferably in Arabic.

The slaughterer should cut through the four main blood vessels of the
animal’s neck, cleanly and completely. It is also necessary that after the blood
vessels have been cut the animal should move, even if it only moves its eyes or tail,
in order to prove that it was not dead before being slaughtered.
Slaughtering an animal where other animals can look on, or slaughtering an animal
one has bred and raised oneself is makrūh.

- WHY IS ALCOHOL ḤARAM IN ISLAM?

Islam forbids us from using any substance that causes us to lose control of our minds, become
irrational and behave like animals. This is not only humiliating and degrading but also
detrimental to society as it leads to domestic violence, family break-ups, depression, addiction,
crime, accidents and fatality, among other things.


Level 06 25 Akhlaq
Imām Jaʿfar al-Ṣādiq (A) explained why alcohol is condemned in Islam. He said:
“Alcohol is the root of all evil and sin. A person who drinks alcohol loses
his sanity. At the time he is drunk, he does not know Allāh, does not fear
committing any sin, respects the rights of no one and does not stop from
committing evil openly. The spirit of piety and faith departs from him and
only the impure and vicious spirit, which is far off from the Mercy of Allāh
remains in his body. Allāh, His angels, His prophets and the true believers
curse such a man, and his daily prayers are not accepted for forty days.”

- WE SHOULD NOT EAT AT A TABLE WHERE ALCOHOL IS SERVED

The ʿAbbāsid caliph al-Manṣūr often invited Imām
Jaʿfar al-Sadiq (A) to Iraq to keep an eye on the
Imām’s activities as he feared the Imām would
gather support and overthrow him.

During one of his visits to Iraq, the army

commander invited the Imām to a banquet to
celebrate the birth of his son. The caliph al-
Manṣūr and other senior officials were also invited.

The tablecloth was laid with guests seated on both sides, and dinner was served. A guest
asked for a drink, and was handed a glass of wine. As soon as the Imām saw the wine, he got
up and left. The people at the banquet urged him to return but he refused saying: "Rasūl Allāh
(S) has said that a person who sits at a table where alcohol is served will invoke the curse of
Allāh upon himself."

When we go out with friends or colleagues, it is important that we do not sit with them if they
are drinking alcohol. We should avoid any restaurant that has a bar or sells alcohol.

Imām al-Ṣādiq (A) said, "If a person who drinks alcohol falls ill do not visit him,
and if he dies do not attend his funeral.”

In Summary:
- List some of the halaal and haraam foods.
- What conditions are required for the slaughter instrument?
- Why is Alcohol Haram? What are the harmful effects of alcohol abuse on a person?

Level 06 26 Akhlaq
 ʿAQAʾID and FIQH

What is ʿAqāʾid and Fikh?

ʿAqāʾid (Theology) is a study of the roots of religion (Uṣūl al-Din). It is an

extremely important subject because it deals with the very foundation of faith in
Allāh (SWT) and Islam.

Fiqh (Jurisprudence) is a study of the Branches of Religion (Furūʾ al-Din), unlike

ʿAqāʾid (Theology), which is a study of the Roots of Religion (Uṣūl al-Din). It is an
expansion of the Shariʿah based on the Holy Qurʾān and the Sunnah of the Holy
Prophet (S). Fiqh deals with the rulings pertaining to the observance of each of
the 10 Furūʾal-Din.
A person trained in Fiqh is known as a faqih (pl. fuqahāʾ).

Why Study ʿAqāʾid and Fiqh?

The study of ʿAqāʾid shapes our understanding of Allāh and Islam. It addresses
important issues such as the existence and nature of God, the need for religion
and the purpose of our life. An in depth understanding of these issues is
absolutely necessary, because without that, our actions would not have much
significance.

The study of Fiqh is essential because it deals with the rulings pertaining to our
daily acts of worship. Without knowing these rulings, we cannot perform our
ʿibādāt (worship) correctly.

Dear Lord,
Guide us in understanding the laws and rulings you have placed within the fold of
Islam, so that we may perfect our worship and reach nearer to You, with
understanding.
 FIKH
Attributes of Allah ………………………………….………………..…. Page 1

Usul e Deen: Role and Necissity of Nabuwaat ….…………. Page 3

Usul e Deen: Role and Necissity of Imamat …..…………..… Page 5

The Reality of Sin ………………………………..………………………. Page 7

Significance of Hijab ……….……..………..…………………………… Page 9

Najasaat and Mutahhirat — Spiritual Change ….………..…. Page 11

Taharat — Ghusl ..………………..………………………………..………. Page 13

Ijtihad and Taqleed.…………….………………………………………… Page 15

Tark ul Salah .………………….…………………….…………………….. Page 17

Qadha Salaat ………………………..……………………….…………….. Page 19

Furoo e Deen — Jihad and Khums ………………………………… Page 20

Level 06 Fikh
Lesson 01 ATTRIBUTES OF ALLAH

We often divide Allah’s qualities into two groups: those qualities that Allah has, and those
qualities that Allah is free from.

- Positive attributes (qualities) Sifaat e Subootiyyah

These eight positive attributes are those, which He has; by which we can call Him and
remember Him.

1. Qadim: It means that Allah is eternal. He has neither a beginning nor an end.
2. Qadir: It means that Allah has power over everything and over every affair.
3. ’Alim: This means that
Allah knows everything.
Even unspoken desires
and not intentions are not
hidden from Him.
4. Hayy: It means that Allah
was always alive and will
remain alive forever.
5. Mur’id: Allah has His own
will and He is not obliged
in His work, and whatever
He does, has a goal and
wisdom.
6. Mudrik: It means Allah is
aware of everything. He
sees and hears
everything.
7. Mutakallim: Allah is the
Master of the word i.e., He
can create speech in
anything just as He did in
a tree for prophet Musa [A].
8. As-Sadiq: It means that Allah is true in His words and promises.


Level 6 1 Fikh
 - Negative attributes (As-Sifaat as-Salbiyyah)
The negative attributes of Allah are those, which cannot be found in Allah because they are
below His dignity.

1. Not Shareek: This means ‘partner’. Allah has neither a partner nor a colleague.
2. Not Murakkab: It means ‘compound’ or ‘mixed’. Allah is neither made nor composed of any
material. He cannot be divided even in imagination.
3. No Makaan: It means ‘place’. Allah is not confined to any one place because He has no
body and He is everywhere.
4. Not Hulool: This means ‘entering’. Nothing enters into Allah nor does He enter into
anything or anybody. Therefore, there is no concept of incarnation in any form.
5. Not Mahal-al-Hawaadith: It means ‘subject to change’. Allah does not change. Example
human beings are first young, and then they become old. Human beings are illiterate, and
then they become learned. Also, changes occur in the emotions of a human being. He can
be unhappy, worried, and then his state of mind can change and he becomes happy, etc.

- HOW CAN WE KNOW ALLAH?

There are various ways and levels to which we
can understand and get to know Allāh. Some of
these are the following:

The Fiṭrah: The belief in God has

been hard-wired within every human
being and hence it's something that
comes naturally to us.
The external signs of Allāh: Allāh is recognised through His signs present in the
world around us.
The Qurʾān: The Qurʾān features the written signs of Allāh.
Self-Purification: In multiple verses, aḥādith and aḥādith qudsiyyah, Allāh tells us
that the human spiritual heart is the source of truly attaining deep knowledge of
Allāh.

Lesson in Summary:
- Explain what Sifaat e Subootiyyah are and give three examples.
- Explain what As-Sifaat as-Salbiyyah are and give three examples.
- Explain in detail at least two ways in which one can try to know Allāh.

Level 6 2 Fikh
Lesson 02 ROLE and NECESSITY OF NABUWAT

- WHY DO WE NEED ANBIYAʾ?

Nubuwwah is one of the 5 Uṣūl al-Din (Roots of Religion). It refers to the belief in prophethood.
Allāh sent prophets (anbiyāʾ) to guide people to the right path.

Some people say that we don’t need prophets to guide us as we already know what is good
and bad through our intellects. However, the intellect only informs us regarding the basic
truths, such as the idea that justice is good and lying is bad.

Also, what we perceive as good or bad is not always correct. People often understand good
and bad depending on where they are born and the culture they are raised in. For instance,
what some people might believe to be good in China, might be regarded as bad in Brazil and
vice versa.

Secondly, let us take an example of a very intelligent person who wishes to become a doctor.
Even though she may be very intelligent, it would take her a very long time to realize and learn
everything on her own. However with a teacher, she can quickly learn everything she needs to
know, and then teach others as well. Similarly, even if we are “good at heart”, the teachings of
a nabi guide us along the shortest and fastest path to success so that we don’t have to learn
by constantly making mistakes. Referring to the Qurʾān - the guidance that has been sent for
us through the Holy Prophet (S) - Allāh says that it guides us along the best and most upright
path:
Surely this Quran guides to that which is most upright and gives good
news to the believers who do good that they shall have a great reward.
[17:9]

Furthermore, there are matters related to the Hereafter, such as the Day of Judgement,
Paradise and Hell, as well as other matters relating to the unseen realm (ghayb) that we
cannot see or know about unless a nabi, who has been given special knowledge by Allāh,
teaches us about them.

The anbiyāʾ are our role models. That is why they are
humans and not angels. They lived and grew up within
their communities, so we can take them as our role
models and strive to follow their teachings.


Level 6 3 Fikh
- WHAT ARE THE QUALITIES OF A NABI?
Even though the anbiyāʾ were human, they were also special in many ways:
A nabi is chosen by Allāh.
A nabi can receive revelation – called waḥy in Arabic - from Allāh.
A nabi is maʿṣūm, meaning he does not commit sins
A nabi is able to perform miracles to prove his nubuwwah

- THE ROLE OF A NABI

According to the Qur’an, a nabi performs the following functions:
1. To call people towards Tawḥid and to turn away from all false gods.
2. To communicate Allāh's revelation to mankind, to purify them, to teach them religious laws
and the wisdom behind them.
3. To establish justice in human society.
4. To judge between people when they disagree so as to guide them.
5. So human beings are not able to make an excuse that they were not guided by Allāh.
6. To give people good news of Jannah and to warn them about Jahannam.
7. To teach and guide people so that they come out of darkness (falsehood) into light (truth).

- THE TIMELESS MIRACLE OF THE HOLY PROPHET (S)

As you know, one of the characteristics of a prophet is his ability to

perform miracles. The Holy Prophet (S) performed many different
types of miracles during his life which have been recorded in the
books of history. However, his greatest miracle was the Holy Qurʾān.

Our Holy Prophet (S) was the last of 124,000 prophets. Hence, one of his titles is Khātam al-
Anbiyāʾ, meaning "The Seal of the Prophets". His standout miracle had to be one that could be
witnessed by mankind until the end of this world, unlike the miracles of previous prophets,
which were only witnessed by the people of their time. The Holy Qurʾān is that living miracle.
The Holy Qurʾān was revealed to the Holy Prophet (S) and it challenged anyone in the world till
the end of the world to produce anything like it in eloquence and wisdom:

Say, ‘Should all humans and jinn rally to bring the like of this Quran, they
will not bring its like, even if they assisted one another.’ [17:88]
Lesson in Summary:
- Why do we need a prophet to guide us? Can’t we decide for ourselves what is good and
what is bad?
- What are the functions of a nabi?

Level 6 4 Fikh
Lesson 03 ROLE and NECESSITY OF IMAMAT

“And we made from among them leaders (Imam) who guided by our command, whilst they
were steadfast and had firm faith in our signs. “ (Qur’an As-Sajdah 32:24)

Imamat means ‘to lead’

In Islamic terminology an ‘Imam’ is one who has universal authority in all religious and secular
affairs in succession to the Prophet (s)
(This should not be confused with the Imam who leads prayers for he does not have absolute
command).

Khilafa means ‘to succeed’. In Islamic terminology it signifies the same meaning as ‘Imama’.

- NECESSITY OF IMAMAT:

Imamah is necessary according to reason. When Allah orders mankind to do something for
which mankind needs assistance/guidance the He has to provide it. This is the Grace of Allah.
(Lutf). ‘Nabuwwa’ built up religion to its completion.
To perfect the religion there was a necessity of those
who would assume its guardianship.

The Prophet (s) had three choices:

Not to appoint a successor.
Describe the necessary qualifications of a
successor.
Appoint a successor.

The Prophet (s) could not leave his Ummah without appointing a successor. But since he left
no conditions or qualifications for a successor, there was only one alternative and that was
that he had to have appointed a successor. Since he did nothing without Allah’s command, the
successor He appointed was by Allah’s command.

The Prophet (s) was told in Ghadeer e Khum on the 18th Dhulhijjah 10 A.H.

“O Prophet! deliver what has been revealed to you from your Lord, and if
you do not, then you have not delivered His message and Allah will protect
you from the people … “ Qur’an Suratul Maida – 5:67

Level 6 5 Fikh
 - What was this important message?
The message the Prophet [S] delivered was:
For whomsoever I am master, Ali is his Master too

The message was of Imamah; the continuation of the availability of one with divine knowledge.
One who was free from sin (has Isma); one who was superior to all others and one who was
appointed by Allah and none other.

Once the Prophet [S] had delivered the message of the appointment of Imam Ali (a) as his
khalifa, Jibrail brought the revelation of the ayah saying:
“This day I have perfected your religion for you and completed My favors to
you and have chosen for you ISLAM as your religion … “ Suratul Ma’ida 5:3

- Can any one else appoint the Imam?

The Ahlul Sunnah believe that the Imam/khalifa can be elected by the people just as Abraham
Lincoln has said: “Government is for the people, of the people and by the people”. Let us
see what the Qur’an says:
“And it is not for a believing man or a believing woman to have any choice in
their affair when Allah and His messenger have decided a matter” (Suratul
Ahzaab 33:36)

- QUALITIES OF AN IMAM:
An IMAM must possess seven qualities:
Allah must appoint him.
He must be Maasum (sinless).
There must be the presence of an Imam as long as there is mankind on earth.
He must have direct support from Allah.
He must know of all the actions of mankind.
He must know of all the needs of mankind.
There must be none better than him in any field for his time.

Lesson in Summary:
- Why must there always be a ḥujjah of Allāh present amongst mankind?
- What are the similarities and differences of the responsibilities of the Holy Prophet (S) and
the Imāms after him?
- Name and explain three necessary characteristics of an Imām.

Level 6 6 Fikh
 Lesson 04 THE REALITY OF SIN

- CONCEPT OF SIN
A sin is any act of disobedience to Allāh. Committing a sin is ḥarām, meaning forbidden.
Keeping away from sin is wājib, meaning obligatory.

The reason why Allāh forbids us to do certain things and calls them sin is because they are
harmful for our bodies and souls. When we commit sin, we harm ourselves. It makes no
difference to Allāh, but it reduces our chances of making it to Jannah, unless we repent and
ask Allāh to forgive us. That is why Allāh says in the Qurʾān:

So it was not Allāh who wronged them, but it was they who used to wrong
themselves. [9:70]
This means that Allāh does not harm us or treat us badly. We
do it to ourselves through our wrong actions.

Sins are divided into 2 types:

Major sins (al-sin al-kabirah)
Minor sins (al-sin al-ṣaghirah).

A major sin is a sin for which the punishment has been mentioned in the Qurʾān to be the fire
of Hell. All other sins for which the punishment has not been mentioned in the Qurʾān, or is
mentioned but it’s not the fire of Hell, are considered to be minor sins.

We must remember that committing a minor sin repeatedly is a major sin. Therefore, we
should not take minor sins lightly. Usually, committing minor sins leads us to commit major
sins.

The Holy Prophet (S):

"Do not look at the pettiness of the sin, rather look at who it is you have
dared to defy.”
Imām ʿAli (A):
"The worst of sins in the sight of Allāh is the sin which its perpetrator
deems insignificant."
Some actions are not ḥarām but they are still harmful. They may be makrūh (disliked by
Allāh).

Level 6 7 Fikh
Whenever we sin, we should immediately ask Allāh to forgive us, and promise Him that we will
not repeat that sin again. Allāh is most Forgiving and Merciful, and loves those who turn to Him
for forgiveness. He does not like people who are too proud to ask for forgiveness and those
who take sins lightly and ignore the consequences.

Imām al-Ṣādiq (A):

"When a person commits a sin, a black spot appears on his
heart. If he repents, it is effaced, but if he continues
committing it, the spot increases and grows until it engulfs
the whole heart, and he can never again prosper."

- SHAYṬAN - THE HUMAN BEING’S SWORN ENEMY

Shayṭān is our enemy and wants us to commit sins so that we can all end up in the Hellfire
with him. Although even he confesses that he has no effect upon Allāh's special servants, like
prophets and the Maʿṣūmin (A):
(Iblis) said: “By Your glory, I shall mislead them all, Except Your servants
from among them, the purified ones. [38:82-3]

Allāh tells us in the Qurʾān to beware of Shayṭān and to not let him deceive us. Many Muslims
believe that it is Shayṭān who makes us do evil and commit sins. Is that really true? The Qurʾān
clarifies that Shayṭān cannot force us to commit sins. He only whispers ideas of sins in our
hearts. If we remember Allāh all the time, we will not pay attention to Shayṭān’s whispers and
temptations. However, if we forget Allāh, we will listen to Shayṭān and commit sins.

On the Day of Judgement, when we blame Shayṭān for our sins, he will say:
“When the matter is all over, Shayṭān will say, ‘Indeed Allāh
made you a promise that was true and I [too] made you a
promise, but I lied to you. I had no control over you, except
that I called you and you responded to me. So do not blame
me, but blame yourselves.” [14:22]

Lesson in Summary:
- What is the difference between major sins and minor sins?
- Who is Shayṭān? How does he take us to the wrong path?
- What will Shayṭān say on the Day of Judgement when people blame him for their
sins?

Level 6 8 Fikh
Lesson 05 SIGNIFICANCE OF HIJAB

- Hijab as a way of life

Hijab comes from the Arabic root letters HJB which literally means to veil, cover or shelter. It is
not only to cover one’s body with clothing but it is also to veil one’s eyes from unlawful glances
and one’s mouth and ears from indecencies. Hijab in fact, is to behave in a respected way.
Protecting oneself in a flaunting manner contradicts the concepts of hijab.

Modesty should be reflected in the way one carries oneself. The Holy Prophet Muhammad
(peace be upon him) has stated:

“Modesty is the faith which entitles oneself to Heaven”

There are three stages in Hijab:

1. To avoid a situation where Na-Mahram are present (mixed gathering).

2. If a Na-Mahram is present then not to look unnecessarily at them nor attract their attention
to you (e.g. by talking or laughing loudly).
3. To cover yourself; your body and your hair.

- Who is a Na-Mahram?
All men are Na-Mahram to any girl (nine or older) except:

Her father and grandfather

Her brother and brother’s sons (or sister’s sons)
Her paternal uncles (father’s brothers)
Her maternal uncles (mother’s brothers)
Her husband, his children, and his father
Her sons (& if she’s older also grandsons)

Level 6 9 Fikh
Hijab does not only mean to cover your hair but also your body. This means that it should not
be possible to make out the shape of your body. It is wajib for every girl by the time she reaches
the age of nine (in the Islamic calendar).

When a girl observes hijab she invites people not to look at her physical beauty but her inner
self, her character, and her talents. The person she is should be more important than how
beautiful she is. As it is, physical attributes are only a superficial benchmark of a woman’s
beauty.

Some points on clothing and accessories

Clothing should not outline nor define the woman’s figure. It

should not expose the skin. Sleeves should reach down to the
wrist.
None of the clothing should be transparent. Loud colors and prints
are inappropriate when they attract undue attention to the woman
Make-up is unacceptable around Na-Mahram men as it enhances
a woman’s natural beauty thus attracts attention to her
Excessive and clamorous jewelry is highly discouraged
A woman should not walk in a way that brings attention to herself

Lesson in Summary:
- What are the three stages of Hijab?
- What is Na-Mahram?
- Describe the details of how to observe Hijab i-e. how you should be dressed?

Level 6 10 Fikh
Lesson 06 NAJASAAT and MUTAHHIRAT

As we have learnt in previous levels that the word Najaasat means “unclean” or “impure”.
There are two types of najaasat:

‘Ayn Najis: these are things which are inherently impure (impure from the
beginning).
Najis: these are things which become impure.

The agents or things which can purify these things are called the Mutahhirat. There are
twelve mutahhirat and they can be divided into the following three groups:

- NATURE - PHYSICAL CHANGE - SPIRITUAL CHANGE

1. Water 1. Istihalah 1. Islam
2. Earth 2. Inqilab 2. Tabayyah
3. Sun 3. Intiqal 3. Ghaybatul Muslim
4. Zawaalul ‘Ayn Najasat
5. Istibra
6. Remaining blood after
Slaughtering

Level 6 11 Fikh
- SPIRITUAL CHANGE:
In this lesson we will be learning the group ‘Spiritual Change’.

- ISLAM:
Islam is the first among the spiritual mutahhirat. We already know that
a kafir is ‘ayn najis. The only way a kafir can become tahir is by him
or her accepting Islam. With the acceptance of Islam, the kafir will
immediately become tahir. However, if that person’s clothes were
najis, then the new Muslim will have to make them tahir with water.

- TABAYYAH:
Tabaiyyah means to follow. It means that when a najis thing or person becomes tahir, then the
things which are related to them also become tahir automatically. For example, when wine
turns into vinegar, its container becomes tahir as well. A few examples are:

While washing a najis thing, your hands become najis also;

but when that najis thing becomes tahir, then your hands
will automatically become tahir as well.
When washing the dead body of a Muslim, the table on
which the corpse is washed and also the hands of the
person washing the corpse become najis. But when the
washing (ghusl) is completed, the table and the hands become tahir automatically.
When a kafir becomes Muslim, his minor children become tahir automatically.

- GHAYBATUL MUSLIM (Disappearance of a Muslim):

Ghaybatul Muslim means disappearance of a Muslim. Suppose that

the body or anything belonging to a Muslim becomes najis. If that
person goes out of your sight long enough for him to purify himself or
his belonging and then he comes back and you see him using that
particular thing — then you should consider it tahir. Why? You should
consider it tahir because Islam teaches us to have a good opinion
about others and to refrain from suspicion.

Lesson in Summary:
- Describe the three spiritual changes learnt today.

Level 6 12 Fikh
Lesson 07 TAHARAT — GHUSL

Ghusl is a bath that is done is a special way and with a niyyah. There are times when ghusl
becomes wājib, and times when it is mustaḥab.

- METHOD OF PERFORMING GHUSL

We should make the niyyah e.g. "I am performing the ghusl al-Jumuʿah qurbatan ilallāh".

1. Wash the head and neck first.

2. Then pour water on right side of the body washing from the right shoulder downwards.
3. Then pour water on the left side of the body washing from the left shoulder downwards.

If there is any uncleanliness or najāsah on the body, we should remove it and wash it off
before starting ghusl. Also, if there is oil in the hair, or nail polish on finger or toe nails, or paint
on the body, it must remove it before starting ghusl.


Level 6 13 Fikh
- GHUSL AL-JUMUʿAH (FRIDAY)
Ghusl al-Jumuʿah (ghusl of Friday) is mustaḥab. Friday is a
special day for Muslims. It is the holiest day of the week in Islām.
On Fridays, we pray a special ṣalāat instead of ṣalāt al-ẓuhr,
which is called ṣalāt al-jumuʿah.

Ghusl of jumuʿah can be performed at any time from fajr to

sunset, although it is better to perform it before the time of ṣalāt
aljumuʿah.

Once you perform ghusl al-jumuʿah, it is not wājib to do wuḍūʾ to pray ṣalāt aljumuʿah, unless
your ghusl breaks (for the same reasons that wuḍūʾ breaks).

However, it is recommended (mustaḥab) to perform wuḍūʾ as a precaution.

Q: Do you remember the things that make wuḍūʾ (and ghusl) bāṭil?

Lesson in Summary:
- What is ghusl?
- Can you give one example of a wājib ghusl and one for a mustaḥab ghusl?
- How do we perform ghusl?

Level 6 14 Fikh
Lesson 08 IJTIHAD and TAQLEED

Ijtihād is derived from the term “juhd” which means effort and struggle. The jurist is called a
mujtahid because of his efforts and struggle in deriving religious rulings.

- TAQLID CAN ONLY BE DONE IN FURŪʿ AL-DIN

When girls and boys attain bulūgh, then following the laws of Islam become wājib on them.
They must perform all their acts of worship correctly, according to the teachings of the Qurʾān
and Sunnah.

In order to know the correct rulings relating to the Furūʿ al-Din (such as ṣalāat, ṣawm and ḥajj),
we must either become a mujtahid, or do taqlid of a mujtahid (expert in Islamic law).

Taqlid therefore means to follow the most learned person in matters of Islamic Law.

Taqlid is only done in acts of worship and in the Islamic laws of dealing with others. At the
madrasah, we study all such matters under Fiqh. Fiqh deals with the Furūʿ al-Din.

Q: Why can we not do taqlid in Uṣūl al-Din?

We cannot do taqlid in matters of ʿAqāʾid (also called Uṣūl al-Din or “roots of religion”). The
Uṣūl al-Din are five: Tawḥid, ʿAdālah, Nubuwwah, Imāmah and Qiyāmah. A Muslim has to
understand these and have faith in them, and not just accept them because someone tells him
or her to do so.

A person must understand and believe in the Uṣūl al-Din before

accepting Islam. Once a person has become a Muslim, they can then
follow a mujtahid, who will teach them how to perform the various
acts of worship in daily life.

Q: How do we select a marjaʿ for taqlid?

We must do the taqlid of the mujtahid who is the most learned in

Islamic law. The most learned mujtahid is known as a marjaʿ. To find
out who is the most learned person, we can ask scholars to guide us.

Level 6 15 Fikh
- IMPORTANT TERMINOLOGY

Mujtahid: A Shiʿah Ithnā ʿAshari Muslim who has reached a

level of knowledge in Islamic law where he or she does not
need to follow another mujtahid.

A mujtahid can find the Islamic ruling on any matter through research (mainly from the Qurʾān
and Sunnah). A female mujtahid is called a mujtahidah.

Muqallid: Someone who follows a mujtahid to

know how to practice the laws of Islam. The
plural of muqallid is muqallidin.

Marjaʿ: This is a mujtahid who is followed by

muqallidin. The plural of marjaʿ is marājiʿ.

- WHO CAN BE A MUJTAHID?

The knowledge of a Mujtahid is tremendous. Before he can be accepted as a Mujtahid, he has

to go through many courses of scientific knowledge. Since the responsibility of a Mujtahid is
very great, it is obvious that not everyone can be a Mujtahid. Therefore, before a person can
be a Mujtahid, he must have the following qualities:

He must be sane (sensible), male and baligh.

He must be a Shia Ithna’asheri. The Mujtahid must believe in the twelve Imams (a)
as the rightful successors of the Holy Prophet (s).
He must be alive. Doing taqleed (following) of a deceased Mujtahid is not allowed.
Referring to Mujtahids who have died cannot solve the problems of our time.
He must be Adil. This means he must have a pious character and does not commit
any major sins.
He should be a legitimate child (born of married persons).

Lesson in Summary:
- Why is taqlid not permissible in Uṣūl al-Din?
- What is the meaning of the terms mujtahid, muqallid and marjaʿ?
- What are the qualities for mujtahid?

Level 6 16 Fikh
Lesson 09 TARK UL SALAH

“Tark” in Arabic means to leave something. Tark al-ṣalāh is therefore to skip ṣalāat that is wājib
by not praying at all, or praying on and off, or always making it qaḍāʾ. This is a major sin in
Islam.

Rasūl Allāh (S) said:

“The thing that turns a Muslim into a kāfir is to skip ṣalāat intentionally or
to offer ṣalāat but to consider it insignificant and unimportant.”

Someone once asked Imām Jaʿfar al-Ṣādiq (A) why a person who commits other major sins
does not become a kāfir but a person who stops praying ṣalāat becomes a kāfir?

Imām replied that when a person commits other sins, it could be because of some reason
like being tempted or being angry, but when a person stops praying there is no reason
except that they no longer have faith in Allāh.

In his last moments before leaving this world, Imām Jaʿfar al-Ṣādiq (A) said:

“Our help on Day of Judgement (shafāʿah) will

not benefit those who take their ṣalāat lightly.”

We must remember that Allāh does not need our ṣalāat. We

perform ṣalāat in obedience to Allāh’s command. It shows
our willingness to surrender and bow before our Lord. It is
also our connection and ‘rope’ to Allāh.

There are numerous āyāt in the Qurʾān that emphasise the

importance of ṣalāat and condemn tark al-ṣalāh or even
neglecting ṣalāat and treating it lightly.

But there came after them an evil generation,

who neglected ṣalāat and followed their
desires… [19: 59]

Level 6 17 Fikh
- 15 PUNISHMENTS FOR THOSE WHO DON’T PRAY

Rasūl Allāh (S) said that a person who neglects ṣalāat and is lazy in fulfilling his wājib ṣalāat
will have 15 punishments: 6 of them in this life, 3 at the time of death, 3 in the grave (in
barzakh) and 3 in the Hereafter.

The punishments in this world are:

1. His/Her life is reduced.
2. His/Her sustenance (rizq) is reduced.
3. The mark of goodness disappears from his/her face.
4. None of his/her good deeds will be accepted.
5. His/Her adʿiyāʾ (plural of duʿāʾ) will not be answered.
6. Even when virtuous people pray for him/her, it will not benefit him/her.

The punishments at the time of death are:

7. He will die with disgrace.
8. He will die feeling terrible hunger.
9. He will die with such terrible thirst that even
if he was to drink all the water of the earth,
his thirst would not be quenched.

The punishments in the grave are:

10. An angel will be appointed to punish him.
11. His grave will be made very narrow and confined.
12. His grave will be dark and horrifying.

And the punishments on the Day of Judgement are:

13. The angels will drag him for accounting whilst others will be watching.
14. His accounting will be very strict and unforgiving.
15. Allāh will not look at him with mercy or purify him.

Lesson in Summary:
- What does tark al-ṣalāh mean?
- Why is a Muslim who does not pray similar to a kāfir?
- What punishments will befall a person who does not pray?

Level 6 18 Fikh
Lesson 10 QADHA SALAAT

- IF A QASR SALAAT BECOMES QADHA:

In case a Qasr Salaat (the prayer to be recited by a traveler) is made Qadha, and the person
returns to his home, it should be made up as 2 raka’at, provided that the traveling was for a
purpose that is permissible in Islam. If the travel was not an allowed one in Islam, then one
should pray 4 raka’at.

- OTHER QADHA SALAAT:

If you are uncertain about the number of days for which you have to recite qadha it is sufficient
for you to recite qadha for the least number of days for which you believe you owe qadha. As a
precaution you should recite qadha for any larger number of days. If there are so many, that
you have no clear idea how many qadha you have, then recite as many qadha prayers as you
can until you acquire the satisfaction that you owe no more.

One can pray Sunnah (mustahab) prayers even if he/she has qadha
prayers to be performed. This rule is unlike fasting, in which all wajib
qadha fasts must be completed before fasting any Sunnah fasts.

It is not wajib to pray a qadha Salaat before you pray the regular Salaat. It is strongly
recommended to pray the Qadha of the day on the same day. For example, if it is Dhuhr time
and you haven't prayed the Subh Salaat, then it is recommended that you pray the Subh first.
Qadha salaat should also be recited in the proper sequence i.e. Subh, Dhuhr, Asr, Maghrib and
Eisha, but this is not wajib.

- PRAYING OF A FATHER’S QADHA SALAAT:

It is wajib on the eldest son to recite the qadha prayers of his deceased father. For other sons
(if the eldest has died or is refusing to pray the qadha), it is mustahab
(recommended) to recite the qadha. If there are no sons, then again it is
mustahab for the daughter to recite - it is not wajib. Also it is mustahab for the
eldest son to recite the qadha Salaat for his mother (unlike being wajib for the
father). In all cases, one can hire or employ somebody else to recite the qadha
Salaat for the deceased.

Lesson in Summary:
- How is the Qadha Salaat performed for Qasr Salaat?

Level 6 19 Fikh
Lesson 11 FUROO E DEEN — JIHAD and KHUMS

- JIHAD

Allah says in the Holy Qur’an:

0 Prophet! Encourage the believers to go for Jihad. If there are twenty
patient ones amongst you, you will overcome 200... (8:65)

Jihad means fighting in the path of Allah if the Prophet (S) or the lmam (A) of the time asks you
to do so. This kind of Jihad is a social
jihad which sometimes involves fighting a
war against an unjust ruler. This jihad is
known as AL-JIHAD AL-ASGHAR - the
minor jihad

- THE PERSONAL JIHAD

The word “Jihad” means to work hard or to strive for something. THIS PERSONAL JIHAD
involves a spiritual struggle inside our own hearts and minds. This jihad is known as AL-JIHAD
AL-AKBAR- the major jihad. You do not need any one's permission for this jihad. It is an on-
going jihad-from the day you mature to the day you die.

What type of a jihad is jihad-e- akbar?

Who are the fighters?
The spiritual jihad is fought into hearts
and minds of every Muslim. It is a
struggle between two
opposite forces:
SOUL & MIND versus DESIRES.

Islam does not say that you must not fulfill your desires; most human desires are lawful. The
only thing which Islam wants from you is to be careful HOW YOU FULFILL YOUR DESIRES.

There always are two ways of fulfilling your desires: lawful and unlawful. For example, food is
one of the desires of human beings. Islam does not say that do not fulfill this desires-it wants
you to be careful in how you fulfill your desire for food: is it mubah, is it tahir, is it halaal?


Level 6 20 Fikh
- KHUMS
Khums is a tax used for the spread of Islam. Khums is to be paid on the following:

1. Savings at the end of the year: After subtracting the necessary expenditures on
maintenance of his/her family, a Muslim must pay 20% on the net savings.
2. Income from mining.
3. If lawful and unlawful wealth gets mixed up.
4. Anything extracted from the sea e.g. pearls.
5. Booty (that which is taken by Muslims from the enemy (non-muslims) in the battlefield.
6. If land is purchased by Kafir e Zimmi (a kafir who lives in an Islamic country and is under
protection of the government), the Muslim will pay Khums (i.e. 20% of the value received
by him for the land).

Khums can be given in items or cash. Once the Khums has been separated from your savings
then that Khums money has to be divided into two equal parts.

Lesson in Summary:
- What are some of the ways you can do Jihad e Akbar?
- What is Khums? How is Khums distributed?

Level 6 21 Fikh
 REVISION OF FUROO E DEEN

Level 6 22 Fikh
 HISTORY - Tārikh

What is History - Tārikh?

Tārikh is an Arabic word meaning history. In this chapter, we will specifically look
at the history of Islam. This dates back to the very beginning of creation. Our
journey into Islamic history will take us through the creation of the universe, the
creation of Nabi  dam (A) (the first man), the anbiyāʾ of Allāh, the sirah of the Holy
Prophet (S), the lives of the Maʿṣūmin (A), and Islam today.

Why Study History?

In numerous places in the Qurʾān, Allāh narrates the stories of the past people,
and asks us to ponder over them so that we may learn lessons from them.
Through examples of those who lived before us, We are shown how to purify our
soul so that we can become perfect human beings.

Dear Lord,
Open our hearts and minds to reflect on history to understand who we are, where
we come from, and where we are headed. Guide us in understanding of how our
character and manners, morality, and virtue should reflect true Islam. Allow us to
be purified through our character so we can become perfect human beings and
You can be happy with us.
 HISTORY
Prophet Hud [A] and Prophet Salih [A].…..……..……………… Page 1

Rasul I — Mi’raj ………………….…………….………………………..… Page 3

Rasul II — Journey to Taif and Pledges of Aqabah ….…. Page 5

Rasul III — Hijrah to Madinah Part 1 ……………………….…. Page 7

Rasul IV — Hijrah to Madinah Part 2 ………………………….. Page 9

Rasul V — Important Events after Hijrah ..……………….….. Page 12

Our Fourth Imam: Imam Zain ul Abidin [A] ……….………… Page 14

Role of Bibi Zainab [S] in Karbala …..……………………………. Page 16

Our Fifth Imam: Imam Muhammad Baqir [A]………………… Page 18

Knowing our Twelfth Imam ………………..………………………… Page 20

Level 06 History
Lesson 01 PROPHET HUD and PROPHET SALIH [A]

- NABI HŪD (A)

There was a tribe named Ad lived in Ahqāf, a place between Yemen and Oman, who did not
believe in Allāh and worshipped idols that they carved out of stone. Allāh sent Nabi Hūd (A)
to guide them. He was the great-grandson of Nabi Nūḥ (A). Whenever he preached to them,
they would tease him and throw stones at him. Only a few people believed in him.

Finally the punishment of Allāh came to them. Allāh told Nabi Hūd (A) to take his family and
followers out of the town to a safe place. The People of Ad saw a huge black cloud over their
town. They thought it was rain and their idol gods had answered their prayers. Then a terrible
storm began. For seven nights and eight days, strong and terrible winds blew. It uprooted
every house and every tree and even their animals went flying into the air. Everyone in the
town died and their bodies were left scattered everywhere like the trunks of hollow trees.

- NABI ṢALIḤ (A)

After the People of ʿAd were destroyed, their land was taken over by another tribe called
Thamūd. They were strong workers and made many gardens, parks and built beautiful
buildings. They built their houses inside the mountains.

The people of Thamūd lived a very good life, but were not thankful to Allāh for His blessings.
They were proud, and thought that their good life was a result of their own strength. Instead of
worshipping Allāh, they worshipped a mountain and offered sacrifices to it. Allāh sent Nabi
Ṣāliḥ (A) to guide the people of Thamūd.

Nabi Ṣāliḥ (A) invited them to worship only Allāh. He tried to

teach them how useless it was to worship a mountain,
which could not harm or help them. Nabi Ṣāliḥ (A)
continued preaching patiently for many years but only a few
people listened to him.

One day, the leaders of the tribe challenged him by asking

him to perform a miracle if he was a prophet. They told him
to bring a camel out of the mountain. Nabi Ṣāliḥ (A) prayed
to Allāh and a camel came out from the rocks in the
mountain. The people had never seen such a camel before.


Level 6 1 History
- ALLAH PUNISHED THE TRIBE OF THAMŪD
On one day, she-camel would drink all the water in the town and on the next it would allow the
people to drink the water. On the day that the she-camel drank all the water, it would give the
people as much milk as they wanted.

Many people began believing in the words of Nabi Ṣāliḥ (A). This made the elders of the tribe
worried. They feared that if people followed Nabi Ṣāliḥ (A), they would lose their power. So
they decided to kill the camel.

After killing the miraculous camel, the leaders of Thamūd came to Nabi Ṣāliḥ (A) and proudly
said:
‘O Ṣāliḥ! Bring us the punishment of your Lord if you are truly a prophet.’

Nabi Ṣāliḥ (A) told them to beg for Allāh's forgiveness

for their sin, otherwise they would be punished and
destroyed in three days, but they only laughed at him.

After three days, Allāh told Nabi Ṣāliḥ (A) to leave the
town with his followers. Then the punishment of Allāh
came down on the people of Thamūd. A great
thunderbolt came from the sky and a powerful
earthquake shook the town and destroyed the
buildings and houses. The people fell down dead, and
no one was left alive in the town.

When Nabi Ṣāliḥ (A) saw the tragic end of the people of his own tribe, he turned to their
remains and said:
“O People, I delivered to you Allāh’s message, and guided you to the right
way, but you always thought I was your enemy.”

In Summary:
- Which tribe was Nabi Hūd (A) from?
- What punishment did Allāh (SWT) send on the tribe of ʿAd? Why did He punish
them?
- What miracle did Nabi Ṣāliḥ (A) show the people of Thamūd?

Level 6 2 History
Lesson 02 RASUL I — MI’RAJ

- WHAT IS THE MIʿRAJ?

In the 11th year of his mission, just one year before the Hijrah to Madinah, Allāh decided to
take Rasūl Allāh (S) on a special journey to the heavens to show him all the wonders of the
universe.

Allāh has mentioned this Night Journey (which is called the Miʿrāj) in the Qurʾān as follows:
Glory be to Him (Allāh) who carried His servant (Rasūl Allāh) on a journey
by night from the Sacred Mosque (of Makkah) to the Farthest Mosque
(Masjid al-Aqṣā in Jerusalem) whose area We have blessed, that We might
show him (Rasūl Allāh) some of Our signs. Indeed He (Allāh) is the All-
hearing, the All-seeing. [17:1]

This happened on the 27th night of Rajab. Rasūl Allāh (S) was resting when the Angel
Jibrāʾil came to him with a special horse with wings called Burāq. First Rasūl Allāh (S) went
to the Kaʿbah in Makkah to pray and then from there he flew on Burāq to Jerusalem, where he
prayed at Masjid al-Aqṣā, the third Holiest masjid in Islam (after Masjid al-Ḥarām in
Makkah and Masjid al-Nabawi in Madinah).

After Masjid al-Aqṣā, Jibrāʾil flew besides Rasūl Allāh (S) and took him up to all the seven
heavens one by one. There, Rasūl Allāh (S) saw many angels and he met the other previous
prophets of Allāh. Allāh then showed Rasūl Allāh (S) Paradise where all the faithful will live
forever and he showed him Hell where
the evil ones will be sent on the Day of
Judgement.

Finally Rasūl Allāh (S) reached a place

where he saw a "Curtain of Light". Just
like Allāh had talked to Nabi Musa from
a burning bush on the mountain, Allāh
talked to Rasūl Allāh (S) directly from
the Curtain of Light.

Level 6 3 History
- WHAT DID RASŪL ALLAH (S) SEE ON MIʿRAJ?

When Rasūl Allāh (S) entered Jannah, he saw some angels building palaces of gold, silver,
rubies and other beautiful gemstones for the believers. Sometimes they would stop working.
Rasūl Allāh (S) asked the angels why they stopped working and they said:

“When a believer on the earth says: we build his/her palace. When he/she
stops the taṣbiḥ of Allāh, we stop building his/her palace and gardens.”

In Jahannam, Rasūl Allāh (S) saw the raging fire of

Hell and some terrible punishments that are waiting for
people who are evil, commit sins and do not ask Allāh
for forgiveness. Rasūl Allāh (S) also saw a huge angel
who was able to count anything, including the number
of raindrops. He asked him if there was anything he
could not count. The angel said:

“When a muʾmin recites ṣalawāt on Rasūl

Allāh (S) and his family, the reward
(thawāb) is so much that I cannot count it!”

Rasūl Allāh (S) also saw Isrāʾil, the Angel of Death, and Isrāfil, the angel who will blow the
Trumpet to end the world and then blow it again to bring everyone back to life.

By the miracle of Allāh, Rasūl Allāh (S) went on Miʿrāj and came back the same night. The next
day when Rasūl Allāh (S) told people about his journey to the heavens and what he had seen,
some people did not believe him. He told them exactly what Masjid al-Aqṣā looked like in
Jerusalem and some people who had been to Jerusalem confirmed his words were true. He
also told the Quraysh in Makkah that while he was flying, he saw a caravan that was coming
towards Makkah that had lost their camel and were looking for it. Shortly after, the caravan
arrived in Makkah and confirmed that the previous night they had lost their camel.

In Summary:
- What is the Miʿrāj?
- When did Miʿrāj take place?
- Which places did Rasūl Allāh (S) visit on this night journey?
- What did he see in the heavens?

Level 6 4 History
 RASUL II — JOURNEY TO TAIF and
Lesson 03
PLEDGES OF AQABAH

- JOURNEY TO TAIF:

After the death of Abu Talib, the Holy Prophet (S) was faced with increasing difficulties and
problems in Makka. Without his uncle's protection, his life was in constant danger, and there
was not much opportunity to spread Islam.

The Holy Prophet (S) decided to preach Islam in Taif due to the difficult situation in Makka.
However, the chiefs of Taif rejected his message but they assured him that he would not be
harmed. The chiefs did not keep their promise and soon the people of the town began to
harass The Holy Prophet (S). The Holy Prophet (S) took refuge in a garden where he met a
Christian slave who was amazed to hear that The Prophet’s beliefs were similar to his own.

The Holy Prophet (S) left Ta'if disappointed that he had not been successful in bringing these
stubborn and ignorant people to the right path. He decided to return to Makka. However, he
could not enter Makka in safety because his life was in danger, he contacted a powerful
Makkan, Mu’tam, to help him. Mu’tam, although an idol worshipper had respect for The Holy
Prophet (S), and escorted him into Makka and safely to his own home.

- THE FIRST PLEDGE OF ʿAQABAH

People from all over Arabia visited Makkah to trade and perform Ḥajj in the month of Dhūʾl-
Ḥijjah. Although their Ḥajj was not like the Ḥajj in Islam, the Arabs still knew that the Kaʿbah
was an important structure. They had kept idols inside and around the Kaʿbah, and would
come every year to worship them.

Rasūl Allāh (S) used to take advantage of this time of the year by meeting the visitors who
came from faraway lands and invite people to join Islam. In the eleventh year after biʿthah
(the beginning of Rasūl Allāh (S)'s mission), Rasūl Allāh (S) met six people who had come from
Madinah to Makkah to perform Ḥajj.

They were from the tribe of Khazraj. Rasūl Allāh (S) spoke to them about Islam. As they
listened to him, they became convinced of the truth of his teachings, and became Muslims.

When the six people returned to Madinah they started teaching other people about Islam and
soon many people in Madinah wanted to know more about this new religion.


Level 6 5 History
The next year, twelve people came to Makkah to meet Rasūl Allāh (S). The meeting took place
in a valley outside Makkah called ʿAqabah. These twelve people made a special promise
(pledge) to Rasūl Allāh (S). They accepted Islam and promised not to:
make anyone a partner with Allāh
steal
bury their daughters alive
backbite and speak badly of one another

In exchange Rasūl Allāh (S) promised them that if they act according to their pledge, they
would go to paradise (Jannah) in the Hereafter. This promise or pledge is known in Islam as
the First Pledge of ʿAqabah.

- THE SECOND PLEDGE OF ʿAQABAH

The twelve people returned to Madinah, their hearts

filled with faith. They wrote back to Rasūl Allāh (S)
asking him to send someone to Madinah who could
teach them more about Islam. Rasūl Allāh (S) sent
Muṣʿab ibn ʿUmayr and Ibn Umm Maktūm as
missionaries to teach them Islam.


The following year, a caravan of 500 people left Madinah for Makkah. It included 73 Muslims,
two of whom were women. The rest of the people were those who wanted to find out more
about the religion before becoming Muslims. They met Rasūl Allāh (S) on the 13th of Dhūʾl-
Ḥijjah at the same place of ʿAqabah.

During the meeting, Rasūl Allāh (S) addressed them and recited some verses from the Qurʾān.
The words of Rasūl Allāh (S) made a great impression on all the listeners and they all were
ready to accept Islam. Everyone swore to be loyal to Islam and pledged allegiance to Rasūl
Allāh (S). This event is known as the Second Pledge of ʿAqabah. Rasūl Allāh (S) then
promised the people of Madinah that he would visit them soon.

In Summary:
- Why did the non-Muslim Arabs come to Makkah in the month of Dhūʾl-Ḥijjah every
year?
- What conditions did the people from Madinah agree to in the first pledge of
ʿAqabah?

Level 6 6 History
Lesson 04 RASUL III —HIJRAH TO MADINAH PART 1

- THE QURAYSH PLOT TO KILL RASŪL ALLAH (S)

Rasūl Allāh (S) and his companions faced a very difficult time in Makkah. The Quraysh
continued harassing the Muslims, who complained to Rasūl Allāh (S) about the harsh
treatment they were receiving. Rasūl Allāh (S) advised all the Muslims to migrate to Madinah
secretly, and await his arrival there. One by one the Muslims slipped out of Makkah, making
excuses for their departure. They kept their destination secret because they were afraid the
Quraysh would follow them.

Most of them had to leave their homes, possessions and wealth behind. The Quraysh
suddenly realized that the Muslims were all leaving Makkah. They managed to arrest a few but
by that time the majority had already escaped and were on their way to Madinah. The Quraysh
were angry at this mass escape. They knew that the Muslims would now become a danger to
them. They called a special meeting and decide that the only way to stop the spread of Islam
was to kill Rasūl Allāh (S). They decided that a group of men from different tribes would kill
Rasūl Allāh (S) all at once so that no one person or tribe could be blamed.

On the night that the Quraysh planned to kill Rasūl Allāh (S), Allāh sent the angel Jibrāʿil
(A) to tell Rasūl Allāh (S) to immediately leave Makkah for Madinah. Rasūl Allāh (S) asked
Imām ʿAli (A) to sleep in his place so that the Quraysh would not realize that he had left.

When Rasūl Allāh (S) began his journey out of Makkah, he met
Abū Bakr on the way, who joined him. Rasūl Allāh (S) knew that
the Quraysh would waste no time in hunting him down once they
learnt of his departure, so he hid in the Cave of Thawr during the
day.

Imām ʿAli (A) was not afraid of risking his own life to protect Rasūl
Allāh (S) . Allāh loved this act so much that He revealed the
following āyah:
And among men there is one who sells his soul to
seek the pleasure of Allāh; and truly Allāh is
affectionate to His (such) servants. [2:207]

Level 6 7 History
- RASŪL ALLAH (S)’S HIJRAH TO MADINAH

When the Quraysh found out that Rasūl Allāh (S) had left Makkah, they sent men to block all
routes leading to Madinah, and hired expert guides to trace his footprints in the desert. They
promised a reward of 100 camels to the person who would find him. Soon everyone in Makkah
was out looking for him.

One of the best trackers traced the footprints of Rasūl Allāh (S) to
the Cave of Thawr. However, when the Quraysh came to the cave,
they saw its entrance blocked by a spider's web and a bird’s
nest. They thought it was impossible for anyone to enter the cave
without breaking the web and the eggs, so they returned to Makkah
to look elsewhere.

Once the Quraysh were gone, Rasūl Allāh (S)

and Abū Bakr left the cave and continued their
journey to Madinah, travelling along the
coastal route so as to avoid the Quraysh
riders. They arrived at Qubāʾ, a village just
outside Madinah, where a large number of
Muslims were waiting to escort Rasūl Allāh (S)
into Madinah. Rasūl Allāh (S) waited in Qubāʾ
for the arrival of Imām ʿAli (A). During this
time, he laid the foundation of Masjid al-
Qubāʾ, the first masjid of Islam. It still exists
in Madinah today.

After the arrival of Imām ʿAli (A) and Rasūl Allāh (S)’s family in Qubāʾ, they proceeded to
Madinah. The Muslims lined the streets of Madinah eagerly awaiting to see Rasūl Allāh (S).

In Summary:
- Why did the Quraysh of Makkah decide to kill Rasūl Allāh (S)?
- Why did Rasūl Allāh (S) advise his companions to leave Makkah and go to Madinah?
- What role did Imām ʿAli (A) play in the Hijrah to Madinah?
- What is the name of the very first mosque built?

Level 6 8 History
Lesson 05 RASUL IV —HIJRAH TO MADINAH PART 2

- RASŪL ALLAH (S)’S ARRIVAL IN MADINAH

When Rasūl Allāh (S)’s camel came down at a place called “The Valley of Wadāʾ” and set
its foot on the land of Madinah, he came into view of the waiting people.

They greeted him warmly and began singing in joy.

As Rasūl Allāh (S) entered the city of Madinah, everyone wanted him to go and stay with them
until a house was built for him. Rasūl Allāh (S) did not want to disappoint anyone so he said:

“Let my camel walk. I shall stay wherever it kneels down.”

Everybody followed the camel eagerly to see where it would stop. The camel stopped and bent
its knees on a large piece of land belonging to two orphan boys, Sahl and Suhayl. It was
used for drying dates and agriculture. The nearest house was that of Abū Ayyūb al-
Anṣāri. Abū Ayyūb was delighted to have the honour of hosting Rasūl Allāh (S), who stayed
with him for about seven months, until his house next to the masjid was ready.

Rasūl Allāh (S) wished to build a masjid on the land where his camel had stopped. The
orphans who owned the property wanted to give the land as a gift to him, but he refused the
offer and paid them for the land. After the purchase, the ground was cleared of the trees and a
masjid was built over it with clay and mud. The roof was made with palm wood and covered
with palm branches and
leaves. To one side,
apartments were built for
Rasūl Allāh (S) and his family,
and on the other side rooms
were provided for about 70 of
the poorer people of Madinah
who had no house of their
own.

Level 6 9 History
- DECLARATION OF BROTHERHOOD

After his arrival in Madinah, Rasūl Allāh (S) was faced with many new challenges. One of
these was to settle the Muhājirūn in Madinah. The Muhājirūn were his companions from
Makkah who had performed the Hijrah with him. They were quite different in their culture and
thinking compared to the Anṣār of Madinah.

The Arabic word Anṣār means “Helpers”. The Anṣār were the people of Madinah who had
welcomed Rasūl Allāh (S) and the Muslims, and helped them settle in Madinah. They were
also divided into several tribes, mainly the Aws and the Khazraj. These two tribes had been
fighting each other for many years.

Rasūl Allāh (S) asked all his companions to settle their differences and unite as Muslims.

The Muhājirūn had left their homes and property behind in Makkah, and many of them had
nothing. Rasūl Allāh (S) therefore paired each of them with the Anṣār of Madinah as brothers.
The Anṣār gave half of their wealth to their Muslim brothers from Makkah so that they could
start new lives in Madinah.

At the end of all the pairings, only

Imām ʿAli (A) was left. He asked
Rasūl Allāh (S) who his brother
would be. Rasūl Allāh (S) said to
him:

‘O ʿAli , you are my

brother, in this world as
well as the next!’

In Summary:
- Who were the Muhājirūn?
- Who were the Anṣār?
- Can you think of two reasons why it was necessary for Rasūl Allāh (S) to pair the
Muhājirūn with the Anṣār?
- Who did Rasūl Allāh (S) pair Imām ʿAli (A) with?

Level 6 10 History
 TIMELINE OF EVENTS AFTER HIJRAH

- First year AH - Second year AH

Building of Masjid an-Nabawi Change of Qiblah from Jerusalem to Kaaba
Establishment of Brotherhood between Marriage of Imam Ali [a] & Bibi Fatimah [s]
Muhajiroon and Ansar Battle of Badr

- Third year AH - Fourth year AH

Battle of Uhud Tragedy of Bi’r Ma’unah
Birth of Imam Hassan [a] (Prophet’s [s] Birth of Imam Hussein [a] (Prophet’s[s]
reaction of happiness) reaction of joy)

- Fifth year AH - Sixth year AH

Prophet’s[s] marriage to Zainab bint-e- Battle of Banu Mustaliq
Jahash Treaty of Hudaybiyyah
Battle of Ahzab/Khandaq Pledge of Ridhwaan

- Seventh year AH - Eighth year AH

The Prophet[s] writes letter of invitation to Battle against Romans at Mu’ta
neighboring states Death of Ja’far bin Abu Talib
Battle of Khyber Conquest of Mecca
Story of Fadak Battle of Hunayn
The lapsed ‘Umrah Battle of Ta’if

- Ninth year AH
Battle of Tabuk - Tenth year AH
Plot to kill the Holly Prophet[s] Imam Ali [a] sent to Yemen
Story of Masjid Dhiraar Appointment of Imam Ali as successor to
Prophet[s] mourns for his son Ibrahim the Prophet at Ghadeer-e-Khum

Mubahila with Christians of Najraan

Level 6 11 History
 RASUL V — IMPORTANT EVENTS AFTER
Lesson 06
HIJRAH

- MARRIAGE OF SAYYIDAH FATIMA [S] AND IMAM ALI [A]

In the 2nd year AH one notable event that took place was the marriage of Imam Ali (a) and
Fatimah (s) binte Muhammad (S).

The Muslims realized that the person who married this great lady would not need to be rich
and powerful, but would have to possess her qualities of truthfulness, piety and excellence.
Therefore, some people suggested to Imam Ali (A) that he should go to the Prophet (S) and
place a proposal for himself. Imam Ali (A) also wished this, and he approached the Prophet
(S). Imam Ali (A) felt shy at his request but when the Prophet (S) encouraged him to speak
what was on his mind, he managed to tell him.

On receiving the proposal of Imam Ali (A), the Prophet (S) was so pleased that he smiled and
said, "It is a welcome and happy proposal." However, he asked Imam Ali (A) to wait
till he asked his daughter. When the Prophet (S) mentioned the proposal of Imam Ali (A) to
Lady Fatemah (A), she remained quiet due to her modesty. However, from her silence, her
approval was clear to the Prophet (S) and he declared, “Fatemah’s silence is her
acceptance.”

In those days, Imam Ali (A) owned nothing except his sword and battle armour. He was
advised by the Prophet (S) to sell the armour to meet the expense of marriage. With the
money from the sale, the items of dowry for Lady Fatemah (A) were purchased. In the month
of Ramadhan 2 A.H. the Holy Prophet (S) performed the marriage ceremony of his daughter.

All the Muhajiroon and Ansar gathered for the wedding, and Imam Ali (A) arranged for a feast
(Walimah).

The Prophet (S) informed his daughter of the virtues and qualities of her husband. Then he
turned to Imam Ali (A) and mentioned the excellence of his daughter and said that if Imam Ali
(A) had not been born, there would have been none else to match her. He then divided the
duties of life between them. He told Lady Fatemah (A) to take care of all the household affairs
while he made Imam Ali (A) responsible for the outdoor duties.

Level 6 12 History
- THE CHANGE OF QIBLAH:

The early Muslims prayed facing Bayt al-Muqaddas in Jerusalem. Apart from the Muslims,
the Jews also prayed towards Bayt al-Muqaddas.

Rasūl Allāh (S) used to come out of his house at night and look at the heavens, waiting for
Allāh to reveal something about the direction for prayer for the Muslims. Then Allāh revealed
the verse:
We certainly see you turning your face to the sky. We will surely turn you to
a qiblah of your liking: so turn your face towards the Holy Mosque, and
wherever you may be, turn your faces towards it! [2:144]

Rasūl Allāh (S) and the Muslims were praying

ṣalāat when the command came from Allāh to
change the Qiblah from Bayt al-Muqaddas in
Jerusalem to the Kaʿbah in Makkah. Rasūl
Allāh (S) therefore turned towards the Kaʿbah
in Makkah, and all the Muslims turned with
him. The masjid where this happened is
known as Masjid al-Qiblatayn, which
means the mosque with two qiblahs. This
masjid still exists in Madinah today.

Bayt al-Muqaddas in Jerusalem is to the North of Madinah, whereas the Kaʿbah in Masjid al-
Harām in Makkah is to the South.

It is mentioned in some reports that when Allāh commanded Rasūl Allāh (S) to change the
direction of prayer, he sent Angel Jibrāʾil to guide him to the right direction. Rasūl Allāh (S)
changed direction from North to South in the middle of prayer.

In Summary:
- In which direction did the early Muslims pray?
- Why did Rasūl Allāh (S) and the Muslims wish to have a special qiblah for ṣalāat?
- What does “Masjid al-Qiblatayn” mean? How did it get its name?

Level 6 13 History
Lesson 07 IMAM ZAIN UL ABIDIN [A]

Imām ʿAli Zain al-ʿAbidin (A) is our fourth Imām. His father Imām al-Ḥussain (A)
taught him all the knowledge that had been passed down to him by Rasūl Allāh (S) and his
father Imām ʿAli (A).

Key Facts
Birth date: 5th Shaʿbān 38 AH in Madinah
Father: Imām al-Hussain (A)
Mother: Sayyidah Shahr Bānū. She was a Persian princess.
Wafāt : 25th Muḥarram 95 AH in Madinah

Imām Zain al-ʿAbidin (A) was present in Karbalāʾ when

his father Imām al-Hussain (A) was killed. He was 23
years old at the time, but he was very ill and could not
fight the enemies. Imām Zain al-ʿAbidin (A) lived for 34
years after Karbalāʾ during which time he used to teach
people and guide them to Islam. He worshipped Allāh so
much that he was called “Zain al-ʿAbidin”, which
means “The Beauty of the Worshippers” and
also “Sayyid al-Sājidin”, which means “The
Master of those who do Sajdah”. Sometimes
people would call him al-Sajjād, which also means
“One who does Sajdah a lot”. Every time Imām
Zain al-ʿAbidin (A) remembered some favour or blessing
of Allāh, he performed sajdah immediately to thank Allāh.

Imām Zain al-ʿAbidin (A) constantly mourned for his father and kept the memory of the tragedy
of Karbalāʾ alive. He did this by organising majālis for the martyrs of Karbalāʾ. We follow this
teaching of the Imām until today by attending majālis for Imām al-Hussain (A).

Level 6 14 History
The people of Madinah respected the Imām very much. One day during Ḥajj Hishām ibn
ʿAbd al-Malik, the ruler of the time, tried to touch Ḥajar al-Aswad (the Black Stone in the
corner of the Kaʿbah) but could not get near the Kaʿbah because of the large crowd gathered
for Ḥajj. Then, as he was waiting, he saw the crowd move away and make a path for one man
to come and touch the Black Stone. This was Imām Zain al-ʿAbidin (A). This made Hishām
very angry and jealous, and he decided to poison the Imām.

The Imām was 57 years old when Hishām poisoned him. Imām passed away on the 25th
of Muharram and is buried in Jannat al-Baqiʿ in Madinah.

- AL-ṢAḤIFAH AL-SAJJADIYYAH

One of the greatest collection of the teachings of Imām Zain al-

ʿAbidin (A) is a book called al-Ṣaḥifah al-Sajjādiyah. This is
a collection of adʿiyāʾ (plural of duʿāʾ) and munājāt taught by
the Imām.

Imām Zain al-ʿAbidin (A) was not able to give lectures in public
due to the political situation at the time, so he taught his followers
through these adʿiyāʾ and munājāt.

The Imām also has a document in which he has listed the rights of Allāh and the rights of other
people on every Muslim. For example, it discusses the rights of parents, the rights of
neighbours, the rights of friends, the rights of your body, and so on. This beautiful document is
called the Risālat al-Huqūq. Imām Zain al-ʿAbidin (A) said:
“Do good to others when they ask you for help even if they are not
deserving of it.”

In Summary:
- Who are the parents of Imām Zain al-ʿAbidin (A)?
- What does the title "Zain al-ʿAbidin" mean? Why was he given this title?
- What important tradition did Imām Zain al-ʿAbidin (A) start after the tragedy of
Karbala?
- What is al-Ṣaḥifah al-Sajjādiyah?
- Why did Hishām b. Abd al-Malik poison the Imām?
- Where is the Imām buried?

Level 6 15 History
Lesson 08 ROLE OF BIB ZAINAB [S] IN KARBALA

- SAYYIDAH ZAYNAB (A) AND THE AFTERMATH OF KARBALA

Sayyidah Zaynab was the eldest daughter of Imām ʿAli ibn Abi Ṭālib (A) and Sayyidah
Fāṭimah al-Zahrāʾ (A) and therefore the granddaughter of Rasūl Allāh (S). She was also
the sister of Imām al-Ḥasan (A) and Imām al-Hussain (A). She was married to her
cousin ʿAbd Allāh ibn Jaʿfar al-Ṭayyār. Jaʿfar was the brother of
Imām ʿAli (A).

She was very close to Imām al-Hussain (A) and played an important role in the Tragedy of
Karbalāʾ. The Message of Imām al-Hussain (A) did not disappear in Karbalāʾ because of her
and Imām Zayn al-ʿAbidin (A). She is therefore often referred to as ‘Sharikat al
Hussain’ (the partner of al-Hussain).

Imām al-Hussain (A) respected and valued his sister’s piety so much that when he was leaving
her for the last time to go to the battlefield, he said to her, "do not forget me in your
ṣalāt allayl."

After the Battle of Karbalāʾ, the message of Imām al-Hussain’s sacrifice was carried to Kūfah
and Shām (Damascus) and back to Madinah by his son Imām ʿAli Zayn al-ʿAbidin (A) and his
sister Sayyidah Zaynab (A). Sayyidah Zaynab’s sermons in front of Yazid’s governor ʿUbayd
Allāh ibn Ziyād in Kūfah and Yazid in Shām were so powerful they reminded people of
Imām ʿAli’s sermons. It is through these sermons that she spread the message of Imām al-
Hussain (A).

After the Ahl al-Bayt (A) were released from

the prison of Yazid in Shām, Sayyidah
Zaynab (A) held gatherings to mourn for her
brother and to let everyone know what Yazid
had done to the family of Rasūl Allāh (S).

She faced many hardships after the tragedy

of Karbalāʾ, and passed away in Shām
(Damascus), where she is buried.


Level 6 16 History
- SAYYIDAH ZAYNAB IN THE COURT OF YAZID IN DAMASCUS
After the battle of Karbalāʾ, the women and children from Imām al-Hussain’s camp were taken
prisoners. They were paraded in the streets of Kūfah and Shām (Damascus) for show the
people what would happen to anyone who opposed Yazid’s rule. When the prisoners arrived at
Yazid’s court in Damascus, he openly declared that he had taken revenge on the family of
Muḥammad (S) for his ancestors who had been killed in the battle of Badr. Sayyidah Zaynab
addressed the gathering in Yazid’s court saying:

“O Yazid! Do you think that we have become humiliated due to the martyrdom of
our people and our own captivity? As you have blocked all the paths for us, and
we have been made captives and are being taken from one place to another, do
you think that Allāh has taken away his blessings from us? Do you think that by
killing the godly persons you have become great and respectable and the
Almighty looks at you with special grace and kindness? You have become
boastful because you think you have won. However, you have forgotten what
Allāh says:
The disbelievers must not think that our respite is for their good. We only give
them time to let them increase their sins. For them there will be a humiliating
torment. [3: 178]
O son of the freed ones! Is it justice that you keep your women in seclusion but
have made the helpless daughters of Rasūl Allāh (S) ride on swift camels from
one city to another? You have shed the blood of the sons of the Holy Prophet.
However, you shall go before Allāh soon. You shall meet your ancestors and wish
you had not said what you’ve just said. You will soon go before Rasūl Allāh (S)
and see that his children are in Paradise. This is the promise which Allāh has
made in the Qurʾān:
Do not think of those who are slain for the cause of Allāh as dead. They are alive
with their Lord and receive sustenance from Him. [3: 169]”

In Summary:
- Who are Sayyidah Zaynab (A)’s parents?
- How did she help spread the message of Imām al-Ḥussain (A)?
- Who was she married to?
- Sayyidah Zaynab (A) had the titles ʿālimah ghayr muʿallimah and ‘sharikat al-
Ḥussain’. What do these titles mean?
- Where is she buried?

Level 6 17 History
Lesson 09 IMAM MUHAMMAD BAQIR [A]

Imām Muḥammad al-Bāqir (A) is our 5th Imām.

Key Facts
Birth date: 1st Rajab 57AH in Madinah
Father: Imām ʿAli Zain al-ʿAbidin (A)
Mother: Sayyidah Fāṭimah (A), the daughter of Imām Ḥasan (A).
Wafāt : 7th of Dhūʾl-Ḥijjah 114 AH

Imām al-Bāqir (A) was present in Karbalāʾ when his grandfather Imām al-Ḥussain (A) was
killed. He was four years old at the time. After Karbalāʾ, he lived for 34 years with his father
Imām Zayn al-ʿAbidin (A). He became Imām after the death of his father, and his period of
Imāmah lasted 18 years.

Imām Muḥammad al-Bāqir (A) is famous for the knowledge he spread amongst the Muslims.
The title al-Bāqir or Bāqir al-ʿUlūm (in full) “The One who Opens Up Doors of
Knowledge and Brings Out its Treasures”.

One day, Jābir ibn ʿAbd Allāh al-Ansari, an old companion of Rasūl Allāh (S) came to
the Imām and said, “Rasūl Allāh (S) has sent you salām”. The people were amazed to
hear this and asked Jābir what he meant. Jābir said that he once saw Imām Ḥussain (A) as a
young boy sitting on Rasūl Allāh (S)’s lap. Rasūl Allāh (S) pointed to his grandson Ḥussain (A)
and said to Jābir, “O Jābir, this son of mine will have a son called ʿAli. On the Day of
Judgement he will be known as Sayyid al-ʿAbidin (the Leader of Worshippers).
And that son will have another son called Muḥammad, who will split open
knowledge and spread it. O Jābir, you will live to see him. When you see him,
give him my salām!”

Imām Muḥammad al-Bāqir (A) lived to see the times of many caliphs and whenever they had a
problem they could not resolve, they would ask him for help and advice. Everyone who saw
him was attracted to him because of his knowledge and excellent character. Even those who
disliked him out of ignorance would change their attitude and start loving and following him
once they met him.

Level 6 18 History
The Abbasid Caliph Hishām ibn. ʿAbd al-Malik felt threatened by the presence of the
Imām and had him poisoned. Imām al-Bāqir (A) spent the last moments of his life with his son
Imām al-Ṣādiq (A) besides him. He is buried in Jannat al-Baqi in Madinah.

- IMAM AL-BAQIR (A)’S ADVICE FOR HIS SHIʿAH

“O our Shiʿah! For those who love us: Listen to and understand our instructions:
Never lie when you speak;
when you make a promise always fulfil it and always be faithful to what you are
trusted with, whether it is for a friend or an enemy;
be generous with your wealth;
love each other with your hearts;
give charity to the poor amongst you;
be united in all matters;
never cheat others or let mistrust come in between you;
seek help from Allāh and be patient;
for the earth is ruled by whoever Allāh allows and the end shall be for the pious.”

I advise you of five things:

If someone oppresses you, don’t oppress
him or her
If someone cheats you, don’t cheat him
or her
If you are called a liar, don’t get angry;
If you are flattered or praised, don’t
rejoice, and
If you are blamed wrongly, don’t get
upset.

In Summary:
- What does the title al-Bāqir mean?
- What did Rasūl Allāh (S)’s companion Jābir ibn. ʿAbd Allāh al-Ansari say to Imām al-
Bāqir?
- Can you remember any three pieces of advice from Imām al-Bāqir?

Level 6 19 History
Lesson 10 KNOWING OUR TWELFTH IMAM

- AL-GHAYBAH AL-ṢUGHRA OF IMAM AL-MAHDI (A)

Imām al-Mahdi (A) is our 12th and last Imām. He is our living Imām. Imām al-Mahdi (A) is
currently in ghaybah. This means that we cannot see him. He will reappear when Allāh wills.

The Imām first went into ghaybah after his father Imām Ḥasan al-ʿAskari (A) passed away.
This ghaybah lasted for 69 years. This period of ghaybah is called al-Ghaybah al-Ṣughrā
(The Minor Occultation). During this ghaybah, the Imām appointed 4 representatives and
communicated with his Shiʿahs through them.

Six days before the fourth representative, ʿAli ibn Muḥammad al-Sammari, passed
away, the Imām wrote a letter to him telling him that he was now going into al-Ghaybah al-
Kubrā (The Major Occultation), and he would no longer appoint any direct
representative. Here is the letter the Imām’s wrote to his representative:

Level 6 20 History
The Sufyāni mentioned by the Imām is an evil man from the descendants of Abū Sufyān who
will come just before Imām al-Mahdi (A) to create mischief on the earth.

The shout is a loud cry announcing the reappearance of the Imām. It will be heard everywhere
just before the coming of the Imām, and everyone will understand it in their own language.

- WRITING AN ʿARIḌAH TO IMAM AL-MAHDI (A)

Waiting for the ẓuhūr of Imām al-Mahdi (A) is called Intiẓār. It is not
only the Shiʿah or the Muslims who are waiting for someone to come
and establish peace and justice on the earth. All major religions
believe that a saviour will come and remove injustice from this world.

We should never doubt in the existence of Imām al-Mahdi (A). If Allāh

could raise Rasūl Allāh (S) all the way to the heavens during Miʿrāj,
and to raise Nabi ʿIsā (A) and keep him alive until he returns, it is very
easy for Allāh to keep someone alive on the earth for a long time.

During the ghaybah of the Imām (A), we should constantly remember him and communicate
with him. We can do this by asking Allāh through him, praying for his safety and thinking about
him. We can also communicate with the Imām (A) by writing a letter to him. This is known as
an ʿariḍah. He also prays for his Shiʿah, and eagerly awaits the time of his reappearance.

- THE TITLES OF THE 12TH HOLY IMAM (A)

The name of our living Imām (A) is Muḥammad ibn al-Ḥasan. However, out of respect for our
Imām, we do not usually refer to him by his own name. Instead, we refer to him by his many
titles. Some of these are:
1. al-Mahdi - The Guided One
2. al-Qāʾim - The One Who Will Rise Up
3. Ṣāḥib al-ʿAṣr wa al-Zamān - The Master of the Age and Time

In Summary:
- What is al-Ghaybah al-Ṣughrā?
- How many direct representatives did Imam al-Mahdi (A) appoint during al-Ghaybah
al-Ṣughrā?
- Who is the Sufyāni?
- How can we communicate with our Imām?

Level 6 21 History
Level 6 22 History