Islamyat Studies

Instructor : Dr saeed Ahmed

Q :1Definition of Nabi and Rasool
Nabi (Prophet):
A Nabi is a prophet who receives divine revelations but follows existing
laws and scriptures without introducing a new set.

Rasool (Messenger):
A Rasool is a prophet who not only receives divine revelations but also
brings a new set of laws, scriptures, or a specific message for their
community.
Q :2 Duties for Rasool

The duties of Rasools (messengers) in Islam can be summarized as:

Convey Divine Revelation: Transmit specific messages and guidance from

Allah to humanity.
Deliver a Unique Message: Bring new laws or scriptures and emphasize key
principles, such as monotheism and moral conduct.
Guide the People: Serve as moral and spiritual guides, exemplifying righteous
living.
Call to Worship and Submission: Advocate for the worship of one God and
submission to divine laws.
Establish Justice: Introduce divine laws promoting justice, fairness, and equity
in society.
Endure Challenges: Exhibit patience and perseverance in the face of opposition
and challenges.
Warn of Consequences: Caution against the consequences of disobedience
and rejection of divine guidance.

Q :3 Faith on Prophet Muhammad PBUH

Faith in Prophet Muhammad (PBUH) is foundational in Islam, encapsulating the belief

that he is the final messenger of Allah. This entails recognizing the Quran as the last
divine revelation and valuing the Prophet's exemplary character. Muslims follow his
teachings, found in the Quran and Hadiths, seeking to emulate his virtues in daily life.
The faith emphasizes the finality of prophethood, adherence to the Quranic guidance,
and the Prophet's intercessory role on the Day of Judgment. It is not merely a
theoretical acknowledgment but a dynamic commitment to integrating his teachings into
all aspects of life.
Certainly, let's take the example of Quranic verse 33:40, which emphasizes the finality
of Prophet Muhammad's (PBUH) prophethood.

English Translation: "Muhammad is not the father of [any] one of your men, but [he is]
the Messenger of Allah and last of the prophets. And ever is Allah, of all things,
Knowing."

Arabic (Original): "‫علِي ًما‬ َ ‫َّللا بِ ُك ِل‬

َ ٍ‫ش ْيء‬ ُ َّ َ‫َّللا َوخَات ََم النَّبِيِينَ ۗ َو َكان‬ ُ ‫" َّما َكانَ ُم َح َّم ٌد أَبَا أ َ َح ٍد ِمن ِر َجا ِل ُك ْم َو َٰلَكِن َّر‬
ِ َّ ‫سو َل‬

Urdu Translation: "‫تمہارے مردوں ميں سے کسی کے باپ نہيں ہيں بلکہ ہللا کے رسول اور نبيوں کا ﷺمحمد‬
‫ اور ہر چيز ميں ہللا ہر باتوں کا علم رکھنے واال ہے۔‬،‫"خاتمہ ہيں‬

Q;4 What is Difference between prophet Muhammad PBUH and other prophets?
The primary distinctions between Prophet Muhammad (PBUH) and other prophets in
Islam are:

Finality of Prophethood:
Prophet Muhammad (PBUH) is the last and final messenger, marking the
culmination of prophethood.
Universal Message:
His message is universal, addressing all of humanity, whereas previous
prophets were sent to specific communities.
Completion of Revelation:
The Quran, revealed to Prophet Muhammad, is considered the final and
complete revelation.
Comprehensive Guidance:
His teachings provide a comprehensive guide for personal, ethical, and
spiritual aspects of life.
Intercessory Role:
Prophet Muhammad (PBUH) is believed to have an intercessory role on
the Day of Judgment.

Quranic Verse (Arabic): " َ‫س ْلنَاكَ إِ َّال َرحْ َمةً ل ِْلعَالَمِ ين‬
َ ‫"و َما أ َ ْر‬
َ (Surah Al-Anbiya 21:107)

Urdu Translation: " ‫بھيجا ہے تاکہ تمام جہانوں کے لئے رحمت ہو )عالموں کے لئے(اور ہم نے تمہيں‬."
( ‫سورۃ االنبياء‬21:107)

English Translation: "And We have not sent you, [O Muhammad], except as a mercy
to the worlds." (Surah Al-Anbiya 21:107
The prophet Muhammad (peace be upon him) was known for his wisdom
and the ways in which he preached his message. Here
are some examples of his methods of preaching and their
significance in the light of his life:

1. Personal Conversation: The prophet Muhammad (peace be upon him)

often engaged in one-on-one conversations with people
to convey his message to them. This method was
particularly effective when dealing with individuals who
were hesitant or skeptical about the message of Islam.
2. Public Speeches: The prophet Muhammad (peace be
upon him) also gave public speeches to large crowds,
which helped to spread his message to a wider audience.
His speeches were often powerful and inspiring, and they
helped to unite the community around a common
purpose.
3. Miracles: The prophet Muhammad (peace be upon
him) was known for his ability to perform miracles,
which helped to demonstrate the divine nature of his
message. This was a powerful way to convince people of
the truth of Islam, and it helped to build trust and
credibility with the community.
4. Personal Example: The prophet Muhammad (peace be
upon him) set a shining example of how to live a virtuous
life, and his actions were an inspiration to those around
him. By living a life that embodied the principles of
Islam, he helped to show people the practical benefits of
following the faith.
5. Dialogue and Debate: The prophet Muhammad (peace
be upon him) was known for his ability to engage in
respectful dialogue and debate with those who had
different beliefs. This was a powerful way to demonstrate
the strength and logic of his message, and it helped to
build bridges of understanding and mutual respect
between different groups.

Overall, the prophet Muhammad (peace be upon him)

used a variety of methods to preach his message, and
each of these approaches was significant in its own way.
By using these methods, he was able to reach a wide
range of people and to convey the beauty and wisdom of
Islam to them.
The major teachings of the last Sermon of The Prophet
Muhammad (saw)
“O People, listen to me in earnest, worship ALLAH,
Perform your five daily prayers (Salah), fast during the
month of Ramadhan, and give your wealth in Zakat.
Perform Hajj if you can afford to. You know that every
Muslim is the brother of another Muslim. YOU ARE ALL EQUAL.
NOBODY HAS SUPERIORITY OVER OTHER EXCEPT BY PIETY
AND GOOD ACTION.
Remember, one day you will appear before ALLAH and
answer for your deeds. So beware, do not astray from
the path of righteousness after I am gone.
O People, NO PROPHET OR APOSTLE WILL COME
AFTER ME AND NO NEW FAITH WILL BE BORN. Reason well,
therefore, O People, and understand my words which I convey to you.
I leave behind me two things, the QUR'AN and my example,
the SUNNAH and if you follow these you will never go astray.
All those who listen to me shall pass on my words to others
and those to others again; and may the last ones understand
my words better than those who listen to me direcly.
BE MY WITNESS O ALLAH THAT I HAVE CONVEYED YOUR MESSAGE TO
YOUR PEOPLE.
 ‫انسانی حقوق‪،‬خطبہ حجۃ الوداع کی روشنی میں‬
‫حج کی فرضيت کا حکم آنے کے بعد آپﷺ نے ايک ہی حج ادا فرمايا۔ اس حج کو ”حجۃ‬
‫الوداع‪ ،‬حجۃ االسالم‪ ،‬حجۃ البالغ اور حجۃ التمام“ کے ناموں سے بھی موسوم کيا جاتا‬
‫ہے۔ اس موقع پر ميدان عرفات کی وادی نمرہ ميں بروز جمعۃالمبارک‪ 9 ،‬ذوالحج‪10 ،‬‬
‫قصوی پر سوار ہو کر جو خطبہ ارشاد فرمايا‬‫َٰ‬ ‫ہجری بمطابق ‪ 632‬عيسوی کو اپنی اونٹنی‬
‫اسے ”خطبہ حجۃ الوداع“ کہا جاتا ہے۔آپ کے سامنے کم و بيش ايک الکھ چاليس ہزار‬
‫اطہار کا ايک ٹھاٹھيں مارتا ہواسمندر تھا جو اس خطبہ کو پورے‬
‫ؓ‬ ‫کرام واہل بيت‬
‫ؓ‬ ‫صحابہ‬
‫انہماک کے ساتھ سماعت کر رہا تھا۔ يہ خطبہ انسانی حقوق کی پاسداری کی عملی‬
‫دستاويز ہے۔ آج دنيا ميں انسانی حقوق کے نام پر ہرطرف شور مچا ہوا ہے۔ اُن ہی‬
‫حکومتوں اور افراد کو مہذب اور باشعور ہونے کا سرٹيفيکيٹ ملتا ہے جو حقوق انسانی‬
‫کے پاسدار ہيں۔بيسويں صدی ميں پہلی اور دوسری عالمی جنگوں ميں الکھوں لوگوں کو‬
‫موت کے گھاٹ اتارنے کے بعد اقوام عالم کو ہوش آيا کہ "حقوق انسانی" بھی کوئی چيز‬
‫ہوتی ہے۔ اقوام متحدہ کی جنرل اسمبلی سے ‪ 10‬دسمبر ‪ 1948‬کو قرار داد (‪217 )111‬‬
‫کے ذريعے تيس دفعات پر مشتمل انسانی حقوق کا ايک مسودہ منظور ہوا تاکہ جملہ رکن‬
‫ممالک اس پر عمل کر کے باہمی انسانی حقوق ادا کر سکيں۔ دير سے ہی سہی ليکن يقينا ً‬
‫بيسويں صدی کی ايک اچھی پيش رفت تھی۔‬
‫اگر ”خطبہ حجۃ الوداع“ کا بغور جائزہ ليا جائے تو معلوم ہوتا ہے کہ چودہ صدياں پہلے‬
‫ہمارے پيارے نبیﷺ نے کئی درجہ بہترانداز ميں انسانی حقوق کا يہ چارٹر نوع انسانی‬
‫کو عطا فرما ديا تھا۔ حديث اور سيرت کی مختلف کتب ميں اس تاريخی خطبہ کے‬
‫اقتباسات موجود ہيں۔‬
‫تعالی کی حمدوثناء کے بعد آپﷺ نے فرمايا کہ ہو سکتا ہے )‪(1‬‬
‫َٰ‬ ‫خطبہ کے آغاز ميں ہللا‬
‫کہ آئندہ سال اس جگہ تم مجھے نہ ديکھ سکو (گويا اپنے وصال مبارک کی پيشين گوئی‬
‫فرما دی)۔ ايک صحابی نے جب پوچھا کہ پھر ہم کيا کريں؟ آپ ﷺنے فرمايا کہ نماز‪،‬‬
‫تعالی تمہيں جنت الفردوس عطا فرمائيں‬
‫َٰ‬ ‫روزہ‪ ،‬زکوۃ اور حج کی ادائيگی کرتے رہنا ہللا‬
‫گے۔ (مسند امام احمد جلد ‪ 5‬صفحہ نمبر ‪)262‬‬
‫زمانہ جاہليت کی تمام رسموں کو ميں نے اپنے پائوں تلے پامال کر ديا ہے۔ اب )‪(2‬‬
‫ناحق قتل و غارت نہيں ہوگی۔ بنو ھذيل قبيلے نے ميرے خاندان کے ربيعہ بن حارث کے‬
‫دودھ پيتے بچے کو قتل کرديا تھا۔ ميں اس قتل کی معافی کا اعالن کرتا ہوں۔ اسی طرح‬
‫عبدالمطلب کا‬
‫ؓ‬ ‫عباس بن‬
‫ؓ‬ ‫سودحرام ہے۔ زمانہ جاہليت کا سودمعاف کيا جاتا ہے۔ ميرے چچا‬
 ‫سود جن کے ذمے ہے ميں اسے معاف کرتا ہوں۔ (مسلم شريف‪ ،‬کتاب الحج حديث نمبر‬
‫‪)1218‬‬
‫غور سے سن لو! بے شک تم سب حضرت آدم ؑ کی اوالد ہو اور آ ؑ‬
‫دم کی تخليق مٹی )‪(3‬‬
‫سے ہوئی۔ کسی گورے کو کالے پر اور کسی کالے کو گورے پرکوئی فوقيت نہيں۔کسی‬
‫تعالی کے ہاں تم‬
‫َٰ‬ ‫عربی کو عجمی پر اورکسی عجمی کو عربی پر کوئی فضيلت نہيں۔ ہللا‬
‫ميں سے وہی عزت واال ہے جو زيادہ متقی اور پرہيزگار ہے۔ (مسند امام احمد)‬
‫آپﷺ نے فرمايا کہ آج کا دن (جمعۃ المبارک‪ 9 ،‬ذوالحج)‪ ،‬يہ شہر (مکۃ المکرمہ) )‪(4‬‬
‫اور يہ مہينہ (ذوالحج) جس طرح محترم ہيں اسی طرح تمہاری جان‪،‬مال اور عزت و آبرو‬
‫بھی ايک دوسرے کيلئے قابل احترام ہيں۔ (مسلم شريف حديث نمبر‪1679‬کتاب القسامہ)‬
‫اے لوگو غورسے سن لو! کبھی کسی پر ظلم نہيں کرنا۔ کبھی کسی پر ظلم نہيں )‪(5‬‬
‫کرنا۔ کبھی کسی پر ظلم نہيں کرنا۔ جب تک باہمی رضا مندی نہ ہو اس وقت تک کسی کا‬
‫تعالی نے مقرر‬
‫َٰ‬ ‫مال استعمال کرنے کی اجازت نہيں۔ ورثاء ميں سے ہر ايک کا حق ہللا‬
‫کرديا ہے لہذا اب کوئی شخص کسی وارث کيلئے وصيت نہيں کر سکتا۔‬
‫غور سے سنو! ايک مسلمان دوسرے مسلمان کا بھائی ہے اور سارے مسلمان آپس )‪(6‬‬
‫ميں باہمی رشتہ اخوت ميں منسلک ہيں۔ اسی طرح اپنے غالموں کے حقوق ادا کرو۔ جو‬
‫تم خود کھاتے ہو وہی انہيں بھی کھالئو۔ جو تم خود پہنتے ہو انہيں بھی پہنائو۔ اگر ان سے‬
‫کوئی غلطی يا کوتاہی ہو جائے تو ہللا کيلئے معاف کرديا کرو۔ اگر معافی کی گنجائش نہ‬
‫ہو تو بجائے سزا دينے کے انہيں آزاد يا فروخت کردو۔ مزيد برآں آپﷺ نے فرمايا کہ‬
‫تمہاری ازدواجی زندگی ميں بھی باہمی حقوق و فرائض عائد ہوتے ہيں۔ ان کی پاسداری‬
‫کرتے رہنا۔ عورتوں سے حسن سلوک رکھنا۔ ہللا کے نام پر بطور امانت يہ تمہارے لئے‬
‫حالل ہوئی ہيں۔ اور تمہارا حق يہ ہے کہ تمہاری عورتيں کسی ايسے شخص کو گھر ميں‬
‫نہ داخل ہونے ديں جسے آپ نہيں چاہتے۔ (مسلم شريف کتاب الحج‪ ،‬باب ‪ 19‬حديث نمبر‬
‫‪1218/‬تاريخ ابن ہشام جلد ‪)4‬‬
‫کرام فرماتے ہيں )‪(7‬‬
‫ؓ‬ ‫پڑوسيوں کے بارے ميں فرمايا کہ ان حقوق کا خيال رکھو۔ صحابہ‬
‫کہ پڑوسيوں کے متعلق آپ نے اس قدر تاکيد فرمائی کہ ہميں احساس ہونے لگا کہ پڑوسی‬
 ‫کو جائداد ميں وارث بنا ديا جائے گا۔ پھر آپﷺ نے فرمايا کہ دين کے معامالت ميں غلو‬
‫اور انتہا پسندی سے بچنا کيونکہ تم سے پہلے کئی قوميں اسی غلو اور انتہا پسندی کی‬
‫ب جرم کرے گا تو خود ہی اس کی سزا‬
‫وجہ سے ہالکت تک پہنچ گئيں۔ اگر کوئی ارتکا ِ‬
‫بھگتے گا۔ باپ کے بدلے بيٹے يا بيٹے کے بدلے باپ سے انتقام نہيں ليا جائے گا۔ (ابن‬
‫ماجہ شريف‪ ،‬کتاب المناسک‪ ،‬حديث نمبر ‪)3029‬‬
‫ميں تمہارے درميان دو ايسی چيزيں چھوڑ کر جا رہا ہوں کہ اگر تم انہيں مضبوطی )‪(8‬‬
‫سے تھامے رکھو گے تو ہر گز گمراہ نہيں ہو گے۔ ايک حديث ميں ہے کہ وہ دو چيزيں‬
‫تعالی کی کتاب (قرآن مجيد) اور رسول ہللا کی سنت ہے۔ اور دوسری حديث ميں ہے‬
‫َٰ‬ ‫ہللا‬
‫کہ وہ قرآن مجيد اور آپکی آل بيت اطہار ہيں۔ خطبہ کے اختتامی حصہ ميں آپﷺ نے‬
‫فرمايا کہ ياد رکھو وہ وقت بہت قريب ہے جب تم اپنے رب کريم سے ملو گے۔ وہاں‬
‫تمہيں اپنے اعمال پر جوابدہ ہو نا ہو گا۔ ميرے بعد ايسا نہ ہو کہ ايک دوسرے کی گردنيں‬
‫کاٹتے رہو۔ کافر يا گمراہ ہر گز نہ ہونا۔‬
‫غور سے سن لو! جو لوگ يہاں موجود ہيں ميرا يہ پيغام ان تک پہنچا ديں جو يہاں )‪(9‬‬
‫موجود نہيں۔ ہو سکتا ہے کہ جس تک يہ پيغام پہنچے وہ تم سے بھی زيادہ ميرے پيغام کو‬
‫سمجھے اور ياد رکھے۔ آخر ميں آپ نے حاضرين سے استفسار فرمايا کہ کيا ميں نے ہللا‬
‫تعالی کا پيغام تم تک پہنچا ديا تو جملہ نفوس قدسيہ نے يک زبان ہو کر جواب ديا کہ‬
‫َٰ‬
‫آپﷺ نے پيغام الہی ہم تک پہنچانے کا حق ادا کر ديا ہے۔ آپ نے شہادت کی انگلی سے‬
‫تين دفعہ آسمان کی طرف اشارہ کيا اور بارگاہ رب العزت ميں عرض کی کہ اے ہللا تو‬
‫بھی گواہ ہو جا۔ (مسلم شريف کتاب القسامہ)‬
‫آج مسلمان معاشرے توڑ پھوڑ اور تباہی کا شکار ہيں۔ اخالقی برائياں عروج پر ہيں اور بد‬
‫عنوانيوں کے بازار گرم ہيں۔ يہ سب کچھ خدا نخواستہ اس لئے نہيں کہ ہم مسلمان ہيں‬
‫بلک ہ اس وجہ سے ہے کہ ہم نے مسلمان ہونے کے باوجود ان سنہرے اور حسين اصولوں‬
‫کو چھوڑ ديا ہے جو ہماری ميراث ہيں۔ حضورﷺ نے اس خطبہ ميں حقوق انسانی کے‬
‫حوالے سے قوم رسول ہاشمی کے اجزائے ترکيبی بيان فرماديے کيونکہ‬
‫اپنی ملت پر قياس اقوام مغرب سے نہ کر‬
‫خاص ہے ترکيب ميں قوم رسول ہاشمیﷺ‬
 Pillars of Islam

Course: Islamic Studies

Five Pillars of Islam:

Pillars of the Islam are five basic acts in Islam, considered obligatory by Muslims. These are:

(1) The Shahadah (Testimony)

(2) Salah (Prayer)
(3) Sawm (Fasting during Ramadan)
(4) Zakah (Alms giving) and
(5) Hajj (Pilgrimage to Mecca) at least once in a lifetime.

Shahadah:

Shahadah ( ‫ )شهههههههههههههههههههههههههههههههههه‬is a saying professing monotheism and accepting Muhammad as God's

messenger. The shahadah is a set statement normally recited in Arabic:

‫أشهد أن ال إله إال هللا وأشهد أن محمدا رسول هللا‬

I profess that there is no god but Allah and I profess that Muhammad is the Messenger of Allah. When a
person wishes to convert religions they should recite this affirmation and believe in it.

Definition of the word Salah:

Linguistic Definition: Du’aa or supplication

Technical Definition: Type of worship consisting of specific statements and actions. It begins
by pronouncing the greatness of Allah (Takbir) and ends with salutations of peace (Tasleem).

Salah:

Salah is the Islamic prayer. Salah consists of five daily prayers. All of these prayers are recited
while facing the Ka'bah in Mecca. Muslims must wash themselves before prayer, this washing
is called Wudu. The prayer is accompanied by a series of set positions including; bowing with
hands on knees, standing, prostrating and sitting in a special position (not on the heels, nor on
the buttocks, with the toes pointing away from Mecca), usually with one foot tucked under the
body.

Importance of Salah:

1- Salah is the most important pillar of Islam after the testimony of faith. The Prophet said,
“The head of the matter is Islam, its pillar is the prayer, and the top of its hump is Jihad
in the way of Allah.” [Sahih Muslim]
2- Prayer was the first act of worship made obligatory by Allah. Its obligation was
revealed directly to the Prophet during his ascension to heaven. Anas said, “The
prayers were made obligatory on the Prophet the night of his ascension to heaven. At
first they were fifty in number, but were reduced several times until they were five. Then
it was proclaimed, ‘O Mohammed, the order is not changed. These five are (equivalent
to) the fifty.” [Sunan Tirmidhi]
3- Prayer is the first act that we will be accountable for Abdullah ibn Qart related that the
Messenger of Allah said, “The first act that the slave will be accountable for on the
Day of Judgment will be prayer. If it is good, then the rest of his acts will be good. And
if it is evil, then the rest of his acts will be evil.” [Tabarani]
4- Salah was the last thing the Prophet (SAW) recommended to his nation before he died
“Prayer, prayer, and what your right hand possesses.” [Musnad Ahmad]
5- The Prophet (peace be upon him), said: “Order your children to pray when they reach
the age of seven and punish them for not performing it at the age of ten and separate
them (ie. boys and girls) in their beds” (Sahih Bukhari).

One who ignores the Salah:

⚫ Not praying and denying its obligation is seen as disbelief and places the person outside
the fold of Islam. Jabir reports that the Prophet said, “Between a person and disbelief is
discarding prayer.” [Sahih Muslim].
⚫ Abdullah ibn Amr ibn al-Aas reported that the Prophet one day mentioned the prayer and
said, “Whoever guards and observes his prayer, they will be a light and a proof and a
savior for him on the Day of Resurrection. Whoever does not guard and observe them, they
will not be a light or a proof or a savior for him. On the Day of Resurrection, he will be
with Qarun, Firaun, Haman and Ubayy ibn Khalf.” [Musnad Ahmad]
Benefits, Advantages, Fruits and Effects of Salah:

1- Ease and comfort: like what is in his (SAW) statement to Bilal (RA), “Give us ease and
comfort O Bilal with the prayer” [Musnad Ahmad].
2- Delight of one’s eye: just as what is in his (SAW) statement, “The delight of my eye
has been made in the prayer” [Musnad Ahmad].
3- Abstain from evil: It keeps one who performs it far from falsehood and from all
forbidden actions as is categorically confirmed by the following verse of the Holy
Qur'an:“ Verily, prayer refrains from indecency and evil” (Qur'an 29:45).
4- Time Management: Salah helps in instilling and developing good time management
skills in the Muslims. As they have to offer the prayers on their specified times, they
have to schedule the rest of their day to day activities accordingly.
5- Early to bed, Early to Rise: Since the Fajr or Morning prayers are required to be said at
the break of dawn, Muslims have to get up early. For which, they make sure they sleep
early. It ensures a healthy habit of early to bed, early to rise.
6- Cleanliness: It ensures that a Muslim stays clean at all times.
7- Unity: Salah also brings unity among the Muslims as they have to face the ka'aba while
saying the prayers.
8- Social Life: It helps the Muslims in connecting with each other, as they get together five
times a day in the mosque.
9- Equality: Salah improves social harmony and equality.
Performance of The Prayer By One Who Is Sick:

A sick person has to perform the prayer in accordance with the person's conditions. The
Prophet (peace be upon him) was once asked by a sick companion as to how he can perform
the prayer and the Prophet (peace be upon him) replied him as follows: “Pray standing but if
unable then by sitting and if still unable then do so whilst on your back” (Sahih Bukhari).

Times When Performance of Voluntary Prayers are prohibited:

There are certain times when voluntary prayers are not allowed to be performed and these are
as follows:

1. In between the Fajr Prayer and the rising of the sun.

2. During rising of the sun.
 3. In between when the sun is close to its zenith
4. In between the Asr Prayer and until sunset.
5. During sunset.

ZAKAH
Zakah Meaning:

Literal Meaning:Lexically, the word Zakah covers two meanings:

a) Purification
b) Growth
Literary Meaning: In the terminology of the Quran and Sunnah, Zakah is the portion of asset
that is made mandatory to be spent in the ways specified by Allah.

Benefits of Zakah:

Zakah has two straight forward benefits:

1) Firstly, the payer himself gets purified from inner germs of the spiritual diseases.
2) Secondly, Zakah helps those who are not able to fulfill their needs independently. For
e.g. orphans, widows, handicaps, poor people etc.

Importance of Zakah:

i. Verses of the Holy Quran can be translated as, "and those who hoard gold and
silver and spend them not in the way of Allah announce unto them a most grievous
penalty. On the Day, when they (gold and silver) will be heated in the fire of Hell
and used to brand their foreheads, their flanks, and their backs. This is what you
have hoarded for yourselves, taste you then what you have hoarded."[al-Tawbah
(9:34-35)] What is meant by "hoarded" here is every wealth on which Zakat was
due but was not paid.
 ii. Prophet Muhammad PBUH said: “The person whom Allah has bestowed with
wealth, yet does not give its Zakah, on the Day of Judgment, his wealth will be
turned into venomous bald serpent with two black spots over the eyes (or two
poisonous glands in its mouth) which will wind around his neck and bite his jaws
and say: ‘I am your wealth, I am your treasure.”(Sahih al-Bukhari:1315)

Zakatable Assets:

It is not obligatory to pay Zakah on every asset. Rather only those assets are the subject matter
of Zakah that have the potential of growth or increase. These assets may be broadly classified
as follows:

1- Gold and silver

2- Cash & Cash Equivalent (like prize bonds, Travelers Checks etc.)
3- Trading assets.
4- Livestock (goats, sheep, cows and camels)
5- Agricultural output.

General conditions for all Zakahable assets:

i. Ownership:The subject matter of Zakah must be in the complete ownership of thepayer.

If someone possesses an asset but does not own it, Zakah is not liable on it.
ii. Potential of growth:The asset must have the potential of growth as the word Zakah
itself means “Growth” or “Increase”.
iii. Asset must be in excess of basic necessity:The assets included in the basic necessities
e.g. crockery, furniture, car etc. are not the subject matter of Zakah provided that these
assets are not purchased with the intention of sale.
iv. One year must elapse over the asset:It is necessary that one year elapses over the asset
which is subject to Zakah.

Nisab and Percentage:

In other words, Nisabis the minimum amount of wealth whose owner is deemed to be wealthy
in the conception of Sharia and Zakah is obligatory on him. For example, one who owns 87.48
grams of gold or 612.36 grams of silver or its equivalent amount of cash or trading assets etc. is
called Sahib al-nisaband it is obligatory on him to pay Zakah (i.e. 2.5% of his total Zakahable
assets) to those who deserve Zakah.

WHO IS ELIGIBLE TO RECEIVE ZAKAT?

There are eight categories of people eligible to receive Zakat. They have been specified in the
Noble Qur'an what can be translated as, "Alms are for the poor, the needy, the employees who
administer the funds, those whose hearts have been recently reconciled to the Truth, those in
bondage, those in debt, in the cause of Allah, and thewayfarer, (thus it is) ordained by Allah,
and Allah is most knowledgeable, most wise."[al-Tawbah (9:60)]

Based on this verse, the ways of spending Zakat funds can be classified as follows:

1- For the poor (Fuqara') who do not have enough to take care of their basic needs.
2- For the needy (Masakeen) whose basic needs are met but their income does not takecare
of other important needs.
3- For those whose sole job is to collect and distribute the Zakat funds.
4- For those who are close to accepting Islam as a religion, and those non-Muslims whose
evil can be avoided if they receive money.
5- For freeing a Muslim person from bondage (whether a slave in the old times, or a
prisoner of war in our times)
6- For those who are indebted and cannot pay their debts.
7- In the cause of Allah (SWT): the scholars have said that what is meant here is that
Zakat can be given to those who volunteer to spread the islamic knowledge in the cause
of Allah (SWT) and do not receive a fixed salary from the government.
8- For the wayfarer who is stranded in a foreign land and cannot get enough money to go
back to his homeland, even though he might be rich otherwise. He should be given
enoughmoney to allow him to return to his homeland.
It is preferable that Zakat be paid to the poor and the needy among the relatives first.

WHAT IS MEANT BY BASIC NEEDS?

Basic needs refer to the things one cannot do without. These may include any or all of the
following: food, clothing, housing, transportation, health and education for oneself and
one'sdependents. Dependents include spouse, children who are unable to earn their living
andparents who are in need.

Some Important rules relating to the recipients of Zakah

• If someone owns cash, trading assets, gold and silver equivalent to the value of 612.36 grams
of silver, he/she is considered as wealthy in Sharia, hence not eligible to receive Zakah.

• The house in which one lives, the household furniture, servants, personal clothing and a
motor vehicle, all are basic necessities. The owner of all these assets will not be considered as
wealthy, no matter how expensive the assets are. Rather he is entitled to receive Zakah, if he
does not have any zakatable asset equivalent to the value of nisaab.

• If a person has 20,000/- Rs. and he is indebted of 20,000/- Rs., he can receive Zakah. If, in the
above case, he is indebted of less than 20,000/- Rs., then if the balance is equivalent or above
to the value of nisaab, he cannot be given Zakah. And if the balance is less than the nisaab, he
can be given Zakah.

• Zakah cannot be given to a minor child of a rich person because such minor is deemed to be
rich by virtue of the wealth of his father. If the child is major and needy, Zakah may be given to
him irrespective of the financial standing of his parents.

• Zakah can be given to a minor child whose father is not rich, but his mother is rich and
wealthy because, a minor child is not considered rich by virtue of the wealth of his mother.

• Zakah can be given to a poor woman whose husband is rich. Similarly, it is permissible to
give Zakah to a poor person whose child is rich.

• There is consensus of the Muslim jurists that it is not permissible to give Zakah to non-
Muslims.Other forms of voluntary charity (SADAQAH NAAFILAH) may be given to them.

• Zakah cannot be given to the children of BanuHashim. These are descendants of the Prophet’s
family, commonly known as Sayyads.
 In Islam, Muslims are obligated to fulfill several financial duties, not all of which include
Zakat. Here are some points regarding obligatory spending in Islam:

1. Voluntary Charity (Sadaqah): In addition to Zakat, Islam encourages Muslims to give

voluntary charity. Muslims can donate any amount they see fit for charitable purposes
and to support the poor and needy.
2. Family Support: Spending on one's family and taking care of them is a
significant duty in Islam. This includes providing food, shelter, education, and
healthcare. spending in Islam includes supporting the wife and young children if
they are in need, And so are the parents
3. Supporting Relatives and Neighbors: Islam encourages supporting relatives and
neighbors in times of need, and there are many hadiths and guidelines emphasizing
care for neighbors and collaboration in facing difficulties.
4. As well, the obligation of spending in Islam includes supporting a divorced wife,
according to the details discussed in the lecture."
5. "And similarly, the various expiations (kaffarat) as discussed in the
lecture are also included in the obligatory spending in Islam."
Topic
TAWHEED

(‫)توحید‬
Tawheed (A submission to Allah swt)
• Literally tawheed means “unification” (making something unique) or “asserting
oneness to someone”. Tawheed word comes from the Arabic verb ( ‫ َوحَّد‬,
wahhada) which itself means to unite, unify, or consolidate.
• However, when the term tawheed is used in reference to Allah it means realizing
and affirming Allah’s unity in all of man’s actions which directly or indirectly relate
to Him.
TAWHEED AR-RUBOOBEEYAH:
This category is based on the fundamental concept that Allah alone caused all
things to exist when there was nothing; He sustains and maintains creation
without any need from it or for it; And He is the sole Lord of the universe and its
inhabitants without any real challenge to His sovereignty. In Arabic the word used
to describe this creator-sustainer quality is RUBOOBEEYAH which is derived
from the root Rabb (Lord).
According to this category, since God is the only real power in existence, it is He
who gave all things the power to move and to change. Nothing happens in
creation except what He allows to happen.
TYPES OF TAWHEED
1. Tawheed ar-Ruboobeeyah
“Maintaining the oneness in Lordship,” i.e., affirming that Allah is one, without
partners in his sovereignty.
2. Tawheed al-‘Ibaadah
“Maintaining the worship”, i.e. affirming that Allah is alone in his right to be
worshipped.
3. Tawheed al-Asmaa’ was-Sifaat
“Maintaining the unity of Allah’s Names and Attributes,” i.e., affirming that they
are incomparable and unique.
 Tawheed al-‘Ebaadah (Maintaining the Unity of Worship)
Worship (‘ebaadah) in the Islamic view, includes more than just fasting, paying
zakaah, Hajj and animal sacrifices. It includes emotions like love, trust, and fear,
all of which have degrees which should only be directed to God. Since the term
‘Ibaadah means total obedience, so the man should worship Allah alone in his
actions and saying.
Tawheed al-Asmaa’ was-Sifaat
a. Allah must be referred to according, how He and His Prophet (pbuh)
have described Him, without explaining away His names and attributes by
giving them new meanings other than their obvious meaning. e.g. “Anger ”

b. Referring to Allah as He has referred to Himself without giving Him any

new names or attributes. e.g. “Al – Ghaadib ”

c. Allah is referred to without giving Him the attributes of His creation. e.g.
Sleeping.

d. Man not be given the attributes of allah. e.g. Son of God.

e. Allah’s names in the definite form cannot be given to His creation unless
preceded by the prefix “Abd ” meaning “slave of” or “servant of” e.g.
Abdullah , Abdul Wahhab.

IMPACT OF TAWHEED

1 ) Believer become Strang.

2) Highest degree of self-respect.
3) Virtuous and upright
4) Sense of modesty and humbleness
5) Never becomes despondent and sad
6) Tawheed inspires bravery in man.
7) Strong degree of determination
8) Believer obey and observe God's Law.

1. Philosophical Implications of Toheed

Toheed is the cornerstone of Islamic theology and philosophy. It asserts the

absolute oneness and uniqueness of Allah, the Islamic concept of God. This
monotheistic belief has profound implications for individuals seeking to understand
the nature of existence, the purpose of life, and the relationship between the
Creator and the created.
• Understanding Existence

Toheed shapes the Islamic worldview by emphasizing that all of

creation, from the vast cosmos to the minutest particles, is a
manifestation of the divine oneness. This understanding encourages
contemplation and reflection on the interconnectedness of the
universe.
• Purpose of Life

Toheed provides a framework for understanding the purpose of life in

Islam. The belief in the oneness of God implies that life's ultimate
purpose is to worship and submit to the divine will. This perspective
can guide individuals in finding meaning and direction in their lives.
2. Psychological Impact of Toheed

Toheed has significant psychological implications for individuals, influencing their

perceptions, attitudes, and emotional well-being.
• Sense of Purpose

Belief in Toheed instills a profound sense of purpose, as individuals

recognize their existence within the divine plan. This awareness can
provide a source of comfort and motivation, especially during
challenging times.
• Inner Peace

The oneness of God and the acknowledgment of His control over all
aspects of life contribute to a sense of inner peace. This understanding
encourages individuals to trust in divine wisdom, fostering resilience in
the face of adversity.
• Morality and Accountability
 Toheed establishes a moral framework based on the divine attributes
of justice and mercy. Believers, recognizing the oneness of God, feel a
sense of accountability for their actions. This accountability
contributes to ethical behavior and personal responsibility.
3. Ethical Implications of Toheed

Toheed serves as a moral compass, guiding individuals in their ethical conduct and
interactions with others.
• Justice and Equity

Toheed emphasizes the divine attributes of justice and equity.

Believers, reflecting on the oneness of God, are motivated to act justly and treat

others with fairness and compassion. Compassion and Empathy

Recognizing the oneness of humanity under the one Creator fosters a

sense of compassion and empathy. Believers are encouraged to care
for others, irrespective of differences, as an expression of their
devotion to the singular Creator.
• Responsibility for the Environment

Toheed extends to the stewardship of the Earth. Believers,

understanding the oneness of creation, are motivated to care for the
environment and consider ecological sustainability as part of their
ethical responsibility.
4. Societal Impacts of Toheed

Toheed has far-reaching implications for society, influencing community dynamics,

governance, and social justice.
• Unity in Diversity

Toheed emphasizes the unity of humanity under the oneness of God.

This principle encourages societies to embrace diversity, fostering
inclusivity and mutual respect among individuals of different
backgrounds, cultures, and beliefs.
 • Social Justice

The belief in the oneness of God is intrinsically linked to the pursuit of

social justice. Societies that internalize Toheed are motivated to
establish equitable systems that ensure the well-being of all members,
addressing issues such as poverty, inequality, and discrimination.
• Governance and Accountability

Toheed influences Islamic governance principles, emphasizing the

accountability of leaders to the divine. Leaders are viewed as trustees
responsible for ensuring justice, fairness, and the welfare of the
community.

Conclusion

In conclusion, the concept of Toheed in Islam has profound and multifaceted

impacts on individuals and society. Philosophically, it provides a framework
for understanding existence and the purpose of life. Psychologically, it offers
a source of purpose, inner peace, and ethical guidance. Ethically, it shapes
moral conduct and responsibility. Societally, Toheed promotes unity,
diversity, social justice, and accountable governance. Understanding Toheed
goes beyond theological doctrine; it becomes a guiding principle that shapes
the holistic well-being of individuals and contributes to the establishment of
just and harmonious societies.

Why We Are Unable To Get These Benefits Of Toheed?

The benefits of Toheed, the concept of the oneness of God in Islam, are deeply
rooted in the theological, philosophical, and ethical aspects of the faith. While the
concept itself offers profound potential for positive impact, there are instances
where individuals or communities may struggle to fully realize these benefits.
Several factors can contribute to the perceived inability to obtain the benefits of
Toheed:
1. Lack of Understanding

Complexity of Concept

Toheed is a profound theological concept that may be challenging for

some individuals to fully comprehend. A lack of understanding or a
superficial understanding can limit the realization of its benefits.
2. Cultural Influences

Cultural Practices

Cultural practices and traditions sometimes overshadow the

fundamental teachings of Toheed. In certain cases, cultural influences
may dilute the essence of the concept, leading to a departure from its
core principles.
3. Individual Spiritual Growth

Lack of Spiritual Development

Individuals may face challenges in their spiritual development,

hindering their ability to internalize the teachings of Toheed. Personal
struggles, distractions, or a lack of commitment to spiritual growth can
impede the realization of its benefits.

4. Misinterpretation and Extremism

Misinterpretation

Misinterpretation of Toheed or its misrepresentation by individuals or

groups can lead to a distorted understanding. Extremist interpretations
may exploit the concept for ideological or political purposes, deviating
from its original intent.
5. External Influences

Sociopolitical Climate
 Sociopolitical factors, such as conflicts, discrimination, or oppression,
can impact individuals' ability to fully experience the benefits of
Toheed. External pressures may create challenges in living out the
ethical principles derived from the concept.
6. Failure to Apply Ethical Principles

Ethical Shortcomings

While Toheed emphasizes ethical behavior and social justice,

individuals or communities may fall short in applying these principles
in their daily lives.
7. Distorted Religious Practices

Ritualistic Approach

Sometimes, religious practices can become overly ritualistic, focusing

more on outward expressions than internalizing the core values of
Toheed. This can lead to a disconnect between religious rituals and
ethical living.
8. Divisions and Sectarianism

Sectarian Differences

Divisions among various sects or denominations within Islam can

create tensions and hinder the unity that Toheed promotes.
Sectarianism may lead to exclusionary practices rather than fostering
a sense of common humanity.
9. Materialism and Consumerism

Materialistic Values

In societies heavily influenced by materialism and consumerism,

individuals may prioritize worldly pursuits over spiritual and ethical
considerations. This can result in a disconnect from the values
espoused by Toheed.
10. Inadequate Religious Education

Lack of Religious Education

Inadequate education on the core tenets of Islam, including Toheed,

can contribute to a superficial understanding of the faith. Proper
religious education is crucial for individuals to appreciate and live by
the principles of Toheed.
11. Globalization and Secular Influences

Secular Influences

In a globalized world with diverse cultural influences, individuals may

be exposed to secular ideologies that challenge or dilute the teachings
of Toheed. This can create confusion and a sense of conflict between
religious and secular values.
Conclusion

While the benefits of Toheed are inherent in the Islamic faith, challenges
arise when there is a gap between the idealized concept and its practical
application. Overcoming these challenges requires a holistic approach
involving education, spiritual development, ethical reflection, and a
commitment to living out the principles of Toheed in everyday life.
Addressing these challenges can help individuals and communities fully
realize the profound benefits that Toheed offers to personal well-being and
societal harmony.