UNGS 2050 : For those who asked this question

TABARRUJ


Tabarruj ialah mendedahkan kecantikan rupa paras,sama ada kecantikan itu dibahagian muka atau di anggota-anggota badan yang lain. AL-Bukhari rahmatullah ‘alaihi ada berkata: “tabarruj, iaitu seorang wanita yang memperlihatkan kecantikan rupa parasnya”.
Untuk menjaga masyarakat daripada bahaya pendedahan ‘aurat dan disamping menjaga kehormatan wanita dari sebarang pencerobohan, maka dengan yang demikian Allah melarang setiap wanita yang berakal lagi telah baligh dari bertabarruj.
Allah s.w.t telah berfirman dalam surah an –Nur ayat 31 yang bermaksud:
“Katakanlah kepada wanita yang beriman: Hendaklah mereka menahan pandangannya dan memelihara kemaluannya, dan janganlah mereka menampakkan perhiasannya, kecuali yang bisa nampak daripadanya. Dan hendaklah mereka menutupkan kain tudung ke dadanya, dan jangan menampakkan perhiasannya, kecuali kepada suami mereka atau ayah mereka atau ayah suami mereka, atau putera-putera mereka, atau putera-putera suami mereka, atau saudara-saudara mereka, putera-putera lelaki mereka, atau putera-putera saudara perempuan mereka, atau wanita-wanita Islam, atau budak-budak yang mereka miliki, atau pelayan-pelayan lelaki yang tidak mempunyai keinginan (terhadap wanita) atau anak-anak yang belum mengerti tentang ‘aurat wanita. Dan jangalah mereka menghentakkan kaki untuk diektahui orang akan apa yang tersembunyi dari perhiasan mereka.Dan bertaubatlah kamu sekalian kepada Allah hai orang-orang yang beriman supaya kamu beruntung”.
Dengan ini jelas bahawa sebarang corak perhiasan di anggota badan atau di pakaian, adalah boleh membawa fitnah. Dengan inilah Allah melarang bermake-up. Larangan seperti ini hanya sanggup ditaati oelh wanita-wanita yang beriman sahaja kerana takut kepasa kemurkaan Allah dan seksaan dari-Nya.
Berikut pula mari kita renungi firman Allah khasnya yang tujukan kepada isteri-isteri Rasulullah s.a.w yang bermaksud:
“Hai isteri-isteri Nabi (a.s), kamu sekalian tidaklah seperti wanita yang lain, jika kau bertaqwa. Kerana itu janganlah kamu terlalu lunak dalam bicara sehingga berkeinginanlah orang yang ada perasaan serong di dlaam hatinya, tetapi ucaplah perkataan yang baik.” (Al-ahzab: 32)
Daripada ayat ini dapatlah difahamkan bahawa suara lemah lembut adalah sebahagian daripada ‘aurat wanita juga.Kembali lagi kita kepada jenis alat-alat make-up. Rasulullah s.a.w bersabda yang bermaksud:
“Andainya wanita keluar dari rumah serta memakai bau-bauan, maka dia sudah dianggap melakukan perzinaan”Penggunaan wangi-wangian sembur atau jenis jenis bauan bagi kaum wanita diwaktu keluar dari rumah adalah dilarang, kerana syari’at Islam, apabila melarang perzinaan, maka segala sumber-sumber dan cirri-ciri yang membawa kepada perbuatan keji tadi semuanya juga dilarang.
Ummu salamah ada menceritakan, maksudnya begini: “ Asma’ binti Abu Bakar telah menziarahi Rasulullah s.a.w pada suatu hari dengan pakaian yang nipis. Lantas Rasulullah.s.a.w menasihatinya dengan bersabda yang maksudnya : “ Wahai Asma’, sesungguhnya seseorang gadis yang telah berhaidh (baligh), tidak harus baginya menzahirkan anggota badan, kecuali ini dan ini.”. ketika itu Rasulullah s.a.w mengisyaratkan kepada muka dan kedua tapak tangan.


Lampiran: Ringkasan Petikan dari Dr. Abdul Karim Zaidan, PhD Baghdad


TABARRUJ-

Tabarruj bererti wanita menunjukkan dan merperagakan perhiasan dan
kecantikannya untuk menarik perhatian kaum lelaki dan meransang keinginan
mereka. Dalil: surah al-Ahzab ayat 33.
- Tabarruj jahiliyyah bererti wanita membuka niqabnya hingga mendedahkan
muka, kecantikan dan perhiasannya.
- Tabarruj hari ini tidak sesuai diistilahkan dengan tabarruj jahiliyyah kerana
wanita sekarang bukan setakat membuka tutupan muka dan memperagakan
kecantikannya tetapi lebih dari itu. Tabarruj hari ini dengan memdedahkan
separuh tubuh, malah lebih dari itu.
- Istilah yang lebih sesuai ialah istilah yang pernah digunakan oleh Rasulullah
s.a.w dalam sabdanya yang bermaksud ‘separuh telanjang’ (al-kaasiaat al-
‘aariyaat).

- Tabarruj yang diharamkan ialah:
- Tabarruj di luar rumah denga berhias bukan untuk suami.
- Mendedahkan muka dengan tujuan meransang keinginan dan syahwat lelaki.
- Bersolek dan berhias belebihan.
- Menggunakan alat-alat solek / make-up.
- Mempercantikkan bibir, alis dan pipi (mempercantikkan raut muka).
- Dan lain-lain.
- Termasuk dalam istilah tabarruj ialah fesyen-fesyen pakaian. Ini kerana pada
dasarnya pakaian wanita sama dengan pakaian lelaki iaitu menutup aurat.

- Ciri pakaian syar’ie wanita ialah:
- pakaian mestilah meliputi seluruh tubuh wanita
- pakaian itu mestilah longgar
- tidak nipis
- bukan pakaian yang mempunyai nilai untuk bermegah-megah dengannya
- tidak menyamai pakaian lelaki
- Pakaian yang tidak memenuhi ciri ini dikira sebagai pakaian yang tabarruj.
- Berpakaian kemas, smart dan ceria bukan dikira tabarruj.
- Termasuk dalam istilah tabarruj memakai barang perhiasan diri.
- Perhiasan ialah semua yang dijadikan perhiasan oleh wanita samada pakaian
atau sesuatu yang dijadikan perhiasan diri.
- Antara perhiasan yang dibenarkan ialah membersihkan diri dari segala aspek,
termasuk membersih sesuatu yang fitrah.

- Jenis perhiasan antaranya:
- Barangan perhiasan yang terdiri dari emas, perak dan permata.
- Pakaian luar dan dalam
- Hukum berhias harus, malah ada kalanya sunat kecuali perhiasan yang telah
dinaskan haram. Ia sunat kepada isteri yang suaminya bersamanya, bukan
isteri yang suaminya tiada di sampingnya.
- Semua jenis perhiasan ini harus selagi ia tidak termasuk ke dalam istilah
tabarruj.


- Termasuk ke dalam istilah tabarruj ialah bersolek dengan merubah sifat
semulajadi:
- Mencabut atau dengan apa jua cara untuk menghilangkan bulu muka. Boleh
bagi yang berkahwin untuk suami.
- Mencabut dan membentuk alis. Boleh sekiranya alis yang asal hodoh
dipandang.
- Memerahkan muka. Boleh bagi yang berkahwin, untuk suami.
- Lain-lain seperti rambut palsu, wangian berlebihan, celak berlebihan, …..
- Secara umum, berhias untuk suami dibolehkan dan tidak dikira sebagai
tabarruj.
- Berhias keluar rumah bukan untuk suami adalah tabarruj.
- Bersolek dan berhias wanita hari ini telah melebihi dari maksud tabarruj.


IKHTILAT (PERCAMPURAN / PERGAULAN)-

Maksud pergaulan: bercampur antara wanita dan lelaki ajnabi di satu tempat
yang pada kebiasaannya membawa mereka berpandangan, bercakap dan
berinteraksi.
- Hukum asal pergaulan wanita dan lelaki ajnabi adalah ditegah.
- Tiada nas yang jelas melarang pergaulan.

Tegahan pergaulan ini hanya disimpulkan dari beberapa tegahan lain:
- Tegahan wanita bermusafir sendirian tanpa mahram
- Tegahan berkhulwat antara wanita dengan lelaki ajnabi
- Tidak wajib solat jamaah ke atas wanita
- Tidak wajib solat jumaat ke atas wanita
- Hukum-hukum khusus mengenai wanita dalam ibadat haji
- Tegahan wanita berjalan berseiringan dengan lelaki
- Dari larangan-larangan inilah ulamak menyimpulkan pergaulan wanita
dengan lelaki ajnabi ditegah.

- Pergaulan yang dibenarkan atas dasar pengecualian kerana keperluan:
- Pergaulan atas sebab darurat
- Pergaulan untuk tujuan bermuamalah
- Pergaulan untuk tujuan melaksanakan tugas-tugas kehakiman
- Pergaulan menunaikan kesaksian
- Pergaulan atas tugas penguatkuasa undang-undang
- Pergaulan untuk tujuan melayan tetamu di rumah
- Pergaulan untuk tujuan menghormati tetamu dengan makan bersama
- Pergaulan dalam kenderaan awam bagi wanita yang melakukan kerja
syar’ie dengan syarat hukum-hukum Islam yang lain dipenuhi
- Pergaulan untuk melakukan kerja-kerja jihad
- Pergaulan untuk tujuan mendengar ceramah dan ilmu
- Pergaulan atas sebab kebiasaan dan teradat yang tidak bercanggah dengan
syara’
- Dalam kitab Muwatta’ oleh Imam Malik disebutkan “Wanita (boleh) makan
bersama lelaki apabila pada kebiasaan teradat wanita makan bersama-sama
lelaki.
- Pergaulan semasa menziarahi keluarga terdekat dan teman handai pada majlismajlis
tertentu, maka dalam majlis yang sama dengan syarat memelihara adab
sopan keislaman dan hukum-hukum Islam.

- Pergaulan wanita dengan lelaki dalam satu majlis bersama. Ada dua pendapat:
- Pendapat pertama tidak boleh kerana hadis mengenai pengaduan kaum
wanita di zaman Rasulullah tentang kelebihan kaum lelaki mendapatkan
ilmu, lantas Rasulullah s.a.w memperuntukkan satu masa belajar khusus
bagi wanita.
- Pendapat kedua boleh kerana pergaulan untuk tujuan muamalah
dibolehkan, maka pergaulan untuk menuntut ilmu tentulah lebih boleh lagi,
kerana suasana menuntut ilmu lebih jauh dari fitnah berbanding suasana
muamalah.

- Tentang hadis yang dikemukakan di atas, pengkhususan satu majlis untuk
kaum wanita bukan kerana larangan pergaulan lelaki dan wanita semasa
menuntut ilmu, tetapi kerana tabiat kaum wanita sentiasa banyak terhalang
untuk keluar bersama Rasulullah s.a.w. Tidak seperti kaum lelaki yang sentiasa
berpeluang untuk berbuat demikian. Oleh itu wanita perlu dikhususkan satu
masa bersama Rasulullah s.a.w.

- Namun demikian keharusan ini hendaklah disertai dengan iltizam yang
bersungguh-sungguh, hukum, adab dan tata susila Islam:
- Menjaga aurat
- Tidak tabarruj
- Tidak mengangkat suara dengan tinggi
- Serius, tidak bermanja-manja dan melembut-lembutkan suara sewaktu
bercakap
- Menundukkan pandangan, bukan mata galak, bukan curi pandang
- Warak, tapi bukan warak-warak kucing

UNGS 2050 : Famiy ethics - for those who ask this question ....

Could pregnant woman marry within her pregnancy period ?



soalan :

1. Boleh ke kawen dgn pompuan yg tengah mengandung?

2. Camne klu yg dah terlanjur, boleh ke klu bapa budak tu nak kahwin dgn perempuan tu sbelum baby tu lahir?

3. Adakah pernikahan tuk soalan 1 dan 2 tu sah?

4. Kalu dah nikah, nak kene wat ape? cerai serta merta ke?

5. Adakah akan dikira zina klu diorang dah nikah?

6. Apekah hak2 anak luar nikah? Dia tak boleh dibintikan kepada bapa dia kan? so dia boleh ke klu nak kawen dgn bapak die?

7. Bapak die adalah bukan mahram kepada anak dia?

8. seorang lelaki dan pompuan dah tinggal sekedudukan, leh ke klu dioran g kawen serta merta? ke nak tunggu tempoh dulu nak tgk pompuan tu ngandung ke x? klu xngandung leh kawen? klu ngandung xleh kawen?

-------------------------

al-Jawab:
[jawapan berdalil dalam ruangan soaljawab fiqh nanti]
Dalil dan nas amat terhad kerana masyarakat zaman salaf soleh tidak mengenali kes-kes yg dipaparkan di atas. Kes-kes spt ini hanya menular di zaman sekarang.

Kita akan jawab ikut madzhab Syafi'iy vs fiqh Imam Taymiyah alHarani

1. Madzhab Syafi'iy: Boleh kahwin dengan perempuan hamil dan akadnya adalah sah secara mutlak. Ibn Taymiyah/Hanabilah: tak boleh kerana rahim perempuan disyaratkan istbra' (suci dan kosong) sebelum akad.
2. Bila dah terlanjur, apakah pasangan berzina tu boleh kawin?
Syafi'iyah: boleh secara mutlak. Ibn Taymiyah: boleh tapi selepas taubat nasuha dan selepas proses bersalin. Lepas bersalin baru kahwin.
3. status perkahwinan 1 dan 2 adalah sah di sisi madzhab syafi'iy. Di sisi Ibn Taymiyah, perkahwinan dgn perempuan hamil tak sah, perkahwinan dgn pasangan terlanjur sah, hanya selepas perempuan itu bersalin

4. Kalau ikut madzhab syafi'iy, tak payah bercerai kecuali lelaki merasa dirinya tertipu jika kahwin dgn perempuan hamil, jika dia redha dan pasrah, maka perkahwinan sah. Ibn Taymiyah, jika suami mendapati isterinya sadang hamil selepas akad, maka akad menjadi batal.
5. madzhab syafi'iy. tidak dikira zina. Ibn Taymiyah, dikira zina jika jima' sedangkan perkahwinan itu tidak sah.

6. madzhab syafi'iy: jika bayi itu lahir selepas 6 bulan dari tarikh kahwin, ia adalah anak pasangan itu, dapat semua hak dan boleh dibin/bintikan kepada lelaki itu, Jika anak itu lahir sebelum 6 bulan, maka dia anak tidak sah taraf, maka tak ada hak anak. Nak kawin pun boleh. Ibn Taymiyah: anak itu adalah anak tidak sah taraf. Anak tidak sah taraf tidak ada hak anak yg sah. Kalau dia nak kawin dgn budak itu terpulanglah. tak pernah orang buat
7. syafi'iyah: bapak adalah mahram jika ia lahir selepas 6 bulan perkahwinan dan bukan mahram jika tak cukup 6 bulan perkahwinan. Ibn Taymiyah: bapak itu non-mahram kerana kehamilan itu di luar perkahwinan yg sah.
8. bersekedudukan (co-habitation) dan kemudian nak kawin...
memang patut kahwin pong.
apakah kena tunggu dan lihat hamil tak hamil? Ikut madzhab syafi'iy: boleh kawin tanpa mengetahui. Ibn Taymiyah: kena taubat dan kena pastikan istibra' (rahim bersih) dgn sekali haidh.

[majmu' fatawa lil Syaikhul Islam Jilid 32, ms 5-207, diambil secara ringkasan sahaja]


# Original source from al-ahkam online.
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[img:ecf040282f]http://al-ahkam.com.my/forum/images/panel_feqh.gif

UNGS 2030 : Sample of mid sem exam (ungs 2040) - format 2 ( short & long essay)

INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA
KULLIYYAH OF ISLAMIC REVEALED KNOWLEDGE AND HUMAN SCIENCES
DEPARTMENT OF GENERAL STUDIES
MID SEMESTER EXAM , SEM II , 2006/2007



Part I : Short Essay

Answer Two questions only from this part. Question One is compulsory


Question One

Explain the following :
i. Definition of knowledge according to Naquib al-Attas and al-Ghazali ?
ii. The concept of Haqq al-Yaqin and its divisions (types) in the Quran ?
iii. How to differenciate between hadith “Sahih Lizatihi” and “Sahih lighairihi” ?

( 14 marks)

Question Two

i. Briefly explain the science of religious knowledge in the classification of knowledge according to al-Ghazali ?
ii. How far the category of the intellect is being regarded as blameworthy ?
iii. Give two other names/terms of the “science of hadith” ( “Ulum Hadith” ) ?
(12 marks)



Question Three

i. Define al-Hadith ?
ii. What is the difference between “Hadith Mursal” and “Hadith mauquf” ?
iii. Why fabricated hadith is considered as hadith in which actually not hadith?
iv. Give the proof from al-Quran or al-Hadith shows that Islam covers all aspects and systems of life ?

(12 marks)

Part II : Long Essay

a. Answer One question only of the following ;
b. Support your answer with relevant Quranic verses when necessary

Question Four
How to understand the Sunnah in the light of the Quran ?
(14 marks)


Question Five
Discuss to what extent is Islam concerned with knowledge ?
(14 marks)


Question Six
According to Harun Yahya in “Living by the Quran”, he concluded that al-Quran explains how to be a servant of Allah s.w.t by following His commandments in order to achieve happiness in worldly life and hereafter. Discuss that statement according to Quranic point of view ?

(14 marks)

UNGS 2030 : Sample of mid sem exam - format 1 (essay)

INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA
KULLIYYAH OF ISLAMIC REVEALED KNOWLEDGE AND HUMAN SCIENCES
DEPARTMENT OF GENERAL STUDIES
MID SEMESTER EXAM , SEM I , 2005/2006


Instruction :
a. Answer Three questions only. Question One is compulsory
b. Support your answer with relevant Quranic verses when necessary.


Question One

Define Islam according to the opinions of Muslim scholars and state the relationship between Iman and deed (amal).

( 40 marks)
Question Two

Write short notes on the following concepts:
a. Ihsan
b. Nifaq
(30 marks)

Question Three

Nowadays, Islam is labeled as a religion which is associated with extremism and out of date. Explain how the concept of “Rabbaniyyah” is able to overcome this negative impression ?
(30 marks)

Question Four

Tawhid is the most important and fundamental principle, elaborate the significance of Tawhid and explain five things which nullify one’s Islam?
(30 marks)

UNGS 2030 : Required reading - Tawheed

Seeking a pleasure of Allah


Question:
Is there anything that will tell a person that his Lord is pleased with him?.

Answer:
Praise be to Allaah.
Among the signs that the Lord is pleased with His slave is that He guides him to do good deeds and avoid haraam things. This is confirmed by the words of Allaah:
“While as for those who accept guidance, He increases their guidance and bestows on them their piety”
[Muhammad 47:17]
“As for those who strive hard in Us (Our Cause), We will surely guide them to Our paths (i.e. Allaah’s religion — Islamic Monotheism)”
[al-‘Ankaboot 29:69]
But if a person is hindered from doing good deeds and avoiding haraam things – we seek refuge with Allaah – then that is a sign that Allaah is not pleased with him.
Allaah has also explained in His Book that the sign of His being pleased with His slave and of His guidance is that He opens his heart to true guidance and true faith. And the sign of misguidance and being far from the Straight Path is distress and constriction in the heart. Allaah says (interpretation of the meaning):
“And whomsoever Allaah wills to guide, He opens his breast to Islam; and whomsoever He wills to send astray, He makes his breast closed and constricted, as if he is climbing up to the sky. Thus Allaah puts the wrath on those who believe not”
[al-An’aam 6:125]
Ibn 'Abbaas said, commenting on this verse: “And whomsoever Allaah wills to guide…”: He opens his heart to Tawheed and belief therein.
Tafseer Ibn Katheer, 2/175
Another sign of Allaah’s love for His slave and His being pleased with him is that He makes him beloved to His slaves. Al-Bukhaari (3209) and Muslim (2637) narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “When Allaah loves a person, He calls out to Jibreel: ‘Allaah loves So and so,’ so Jibreel loves him. Then Jibreel calls out to the people of heaven, ‘Allaah loves So and so, so love him.’ So the people of heaven love him and he finds acceptance on earth.”
Al-Nawawi said: “and he finds acceptance on earth” means that people love him and are pleased to see him, so their hearts incline towards him. It says in another report: “and he finds love on earth.”
And Allaah knows best.

UNGS 2030 : Required reading - Tawheed

THE CATEGORIES OF TAWHEED

by Al-Maududi

Literally Tawheed means "unification" (making something one) or "asserting oneness", and it comes from the Arabic verb (wahhada) which itself means to unite, unify or consolidate.1 However, when the term Tawheed is used in reference to Allaah (i.e. Tawheedullaah2), it means the realizing and maintaining of Allaah's unity in all of man's actions which directly or indirectly relate to Him. It is the belief that Allaah is One, without partner in His dominion and His actions (Ruboobeeyah), One without similitude in His essence and attributes (Asmaa wa Sifaat), and One without rival in His divinity and in worship (Ulooheeyah/'Ebaadah). These three aspects form the basis for the categories into which the science of Tawheed has been traditionally divided. The three overlap and are inseparable to such a degree that whoever omits any one aspect has failed to complete the requirements of Tawheed. The omission of any of the above mentioned aspects of Tawheed is referred to as "Shirk" (lit. sharing); the association of partners with Allaah, which, in Islamic terms, is in fact idolatry.
The three categories of Tawheed are commonly referred to by the following titles:
1. Tawheed ar-Ruboobeeyah (lit. "Maintaining the Unity of Lordship")
2. Tawheed al-Asmaa was-Sifaat (lit. "Maintaining the Unity of Allaah's Names and Attributes")
3. Tawheed al-'Ebaadah (lit. "Maintaining the Unity of Allaah's Worship")3
The division of Tawheed into its components was not done by the Prophet (saws) nor by his companions, as there was no necessity to analyze such a basic principle of faith in this fashion. However, the foundations of the components are all implied in the verses of the Qur'aan and in the explanatory statements of the Prophet (saws) and his companions, as will became evident to the reader when each category is dealt with in more detail later in this chapter.
The necessity for this analytical approach to the principle of Tawheed arose after Islaam spread into Egypt, Byzantium, Persia and India and absorbed the cultures of these regions. It is only natural to expect that when the peoples of these lands entered the fold of Islaam, they would carry with them some of the remnants of their former beliefs. When some of these new converts began to express in writings and discussions, their various philosophical concepts of God, confusion arose in which the pure and simple unitarian belief of Islaam became threatened. There were also others who had outwardly accepted Islaam but secretly worked to destroy the religion from within, due to their inability to oppose it militarily. This group began to actively propagate distorted ideas about Allaah among the masses in order to tear down the first pillar of Eemaan (faith) and with it Islaam itself.
According to Muslim historians, the first Muslim to express the position of man's free-will and the absence of destiny (Qadar) was an Iraqi convert from Christianity by the name of Sausan. Sausan later reverted to Christianity but not before infecting his student, Ma'bad ibn Khaalid al-Juhanee from Basrah. Ma'bad spread the teachings of his master until he was caught and executed by the Umayyad Caliph, 'Abdul-Malik ibn Marwaan (685-705), in the year 700 CE.4 The younger Sahaabah (companions of the Prophet (saws)) who were alive during this period, like 'Abdullaah ibn 'Umar (d. 694 CE) and 'Abdullaah in Abee Awfaa (d. 705CE), advised the people not to greet those who denied destiny nor make funeral prayers for those of them who died. That is, they considered them to be disbelievers.5 However, Christian philosophical arguments for free-will continued to find new supporters. Ghailaan ibn Muslim from Damascus studied under Ma'bad and championed the cause of free-will until he was brought before Caliph 'Umar ibn 'Abdul-'Azeez (717-720CE). He recanted his beliefs publicly, however, [and] on the caliph's death, he resumed teaching free-will. The following caliph, Hishaam ibn 'Abdul-Malik (724-743CE), had him arrested, tried and executed.6 Another prominent figure in this controversy was al-Ja'd ibn Dirham, who not only supported the philosophy of free-will, but also attempted to re-interpret the Qur'anic verses containing descriptions of Allaah's qualities according to neo-platonic philosophy. Al-Ja'd was at one point a tutor for the Umayyad prince, Marwaan ibn Muhammad, who later became the fourteenth caliph (744-750CE). During his lectures in Damascus, he openly denied some of Allaah's attributes, like seeing, hearing etc., until the Umayyad governor expelled him.7 He then fled to Kufah, where he continued to propound his ideas and gather followers until his heretical opinions became widely publicized and the Umayyad governor, Khaalid ibn Abdillaah, had him publicly executed in 736 CE. However, his main disciple, Jahm ibn Safwaan, continued to defend his master's doctrines in philosophical circles in Tirmiz and Balakh, when his heresies became widespread, he was executed by the Umayyad governor, Nasr ibn Sayyaar, in 743CE.8
The early caliphs and their governors were closer to Islamic principles and the consciousness of the masses was higher due to the presence of the Prophet's companions and their students. Hence, the demand for the elimination of open heretics received immediate response from the rulers. In contrast, the later Umayyad caliphs were more corrupt and as such cared little about such religious issues. The masses were also less Islamically conscious and thus were more susceptible to deviant ideas. As greater numbers of people entered Islaam, and the learning of an increasing number of conquered nations was absorbed, the execution of apostates was no longer used to stem the rising tide of heresy. The task of opposing the tide of heresy fell on the shoulders of the Muslim scholars of this period who rose to meet the challenge intellectually. They systematically opposed the various alien philosophies and creeds by categorizing them and countering them with principles deduced from the Qur'aan and the Sunnah. It was out of this defense that the science of Tawheed emerged with its precisely defined categories and components. This process of specialization occurred simultaneously in all of the other areas of Islamic knowledge as it has done in the various secular sciences of today. Therefore, as the categories of Tawheed are studied separately and in more depth, it must not be forgotten that they are all a part of an organic whole which is itself the foundation of a greater whole, Islaam itself.


Tawheed ar-Ruboobeeyah (Maintaining the Unity of Lordship)
This category is based on the fundamental concept that Allaah 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. In recognition of this reality, Prophet Muhammad (saws) used to often repeat the exclamatory phrase "La hawla wa laa quwwata illaa billaah" (There is no movement nor power except by Allaah's will).
The basis for the Ruboobeeyah concept can be found in many Qur'anic verses. For example, Allaah says:
"Allaah created all things and He Is the agent on which all things depend."9
"And Allaah created you all and whatever you do."10
"It was not you who threw, when you threw, but it was Allaah who threw."11
"And no calamity strikes except by Allaah's permission."12
The Prophet (saws) further elaborated on this concept saying, "Be aware that if the whole of mankind gathered together in order to do something to help you, they would only be able to do something for you which Allaah had already written for you. Likewise, if the whole of mankind gathered together to harm you, they would only be able to do something to harm you which Allaah had already written to happen to you"13
Thus, what man conceives as good fortune and misfortune are merely events predestined by Allaah as part of the tests of this life. The incidents follow patterns set only by Allaah. Allaah has said in the Qur'aan,
"O Believers! Surely there Is In your wives and children an enemy for you, so beware of them."14
That is, within the good things of this life there are severe tests of one's faith in God. Likewise, in the terrible events of life there lies test as is mentioned in the verse,
"Surely We will test you with fear, hunger, loss of wealth and life and the fruits of your work, so give glad tidings to those who are patient."15
Sometimes the patterns are recognizable, as in the case of cause and effect relationships, and sometimes they are not, as in the case when apparently good results come from evil means or bad results from good means. God has explained that the wisdom behind these apparent irregularities is often beyond man's immediate comprehension due to his limited scope of knowledge.
"Perhaps you may dislike something which is really good for you or like something bad for you, but Allaah knows (what is best for you), and you do not."16
Apparently evil events in human lives sometimes turn out to be for the best and apparently good things which people desire turn out to be harmful. Consequently, man's realm of influence in the course of events which make up his life is limited to the mental choice between options presented to him and not the actual results of his choice. In other words "man proposes and God disposes". Apparent "good fortune" and "misfortune" are both from Allaah and can not be caused by good-luck charms such as rabbit's feet, four-leaf clovers, wishbones, lucky numbers, zodiacal signs, etc., or by omens of bad luck like Friday the thirteenth, breaking mirrors, black cats, etc. In fact, the belief in charms and omens is a manifestation of the grave sin of Shirk (association) in this form of Tawheed. 'Uqbah, one of the companions of the Prophet (saws), reported that once a group of men approached Allaah's messenger to give their allegiance to him, and he accepted the oath from nine of them but refused to accept it from one. When they asked him why he refused their companion's oath, he replied, "Verily, he is wearing an amulet"17 The man who was wearing the amulet put his hand in his cloak, pulled the amulet off and broke it then made the oath. The Prophet (saws) then said, "Whoever wears an amulet has committed Shirk."18
As for using the Qur'aan like a charm or amulet by wearing or carrying Qur'anic verses on chains or in pouches to ward off evil or to bring good fortune, there is little difference between such practices and those of the pagans. Neither the Prophet (saws) nor his Companions used the Qur'aan in this fashion, and the Prophet (saws) said, "Whoever innovates in Islaam something which does not belong to it will have it rejected."19 It is true that the Qur'anic chapters, an-Naas and al-Falaq, were revealed specifically for exorcism (that is, for removing evil spells), but the Prophet (saws) demonstrated the proper method by which they should be used. On an occasion when a spell had been cast on him, he told 'Alee ibn Abee Taalib to recite the two chapters verse by verse and when he became ill he used to recite them on himself.20 He did not write them down and hang them around his neck, tie them on his arm or around his waist, nor did he tell others to do so.
Tawheed al-Asmaa was-Sifaat (Maintaining the Unity of Allaah's Names and Attributes).
This category of Tawheed has five main aspects:
1. For the unity of Allaah's names and attributes to be maintained in the first aspect, Allaah must be referred to according to how He and His Prophet (saws) have described Him without explaining away His names and attributes by giving them meanings other than their obvious meanings. For example, Allaah in the Qur'aan says He gets angry with the disbelievers and the hypocrites. He says:
"That He may punish the hypocrites, men and women, and the pagans men and women, who have an evil opinion of Allaah. A circle of evil is around them; Allaah is angry with them, curses them and has prepared for them an evil end."21
Thus, anger is one of God's attributes. It is incorrect to say that His anger must mean His punishment since anger is a sign of weakness in man and, as such, not befitting of Allaah. What Allaah has stated should be accepted with the qualification that His anger is not like human anger, based on Allaah's statement, "There is nothing like him".22 The process of so-called "rational" interpretation when taken to its logical conclusion results in the denial of God's very existence. For, Allaah describes Himself as living and man lives, therefore, according to the rationalist argument, God is neither living nor existing. The fact is that the similarity between God's attributes and those of mankind is only in name and not in degree. When attributes are used in reference to God, they are to be taken in the absolute sense, free from human deficiencies.
2. The second aspect of Tawheed al-Asmaa was-Sifaat involves referring to Allaah as He has referred to Himself without giving Him any new names or attributes. For example, Allaah may not be given the name al-Ghaadib (the Angry one), in spite of the fact that He has said that He gets angry, because neither Allaah nor His messenger has used this name. This may seem to be a very fine point, but it must be maintained in order to prevent the false description of God. That is, finite man is in no position to define the infinite Lord of creation.
3. In the third aspect of Tawheed al-Asmaa was-Sifaat Allaah is referred to without giving Him the attributes of His creation. For example, it is claimed in the Bible and Torah that Allaah spent the first six days creating the universe then slept on the seventh.23 For this reason, Jews and Christians take either Saturday or Sunday as a day of rest in which work is looked at as a sin. Such a claim assigns to God the attributes of His creation. It is man who tires after heavy work and needs sleep to recuperate.24 Elsewhere in the Bible and Torah, God is portrayed as repenting for His bad thoughts in the same way that humans do when they realize their errors.25 Similarly the claim that God is a spirit or has a spirit completely ruins this area of Tawheed. Allaah does not refer to Himself as a spirit anywhere in the Qur'aan nor does His Prophet (saws) express anything of that nature in Hadeeth. In fact, Allaah refers to the spirit as part of His creation.26
The key principle which should be followed when dealing with Allaah's attributes is the Qur'anic formula,
"There is nothing like Him and He is hearer and seer of all."27
The attributes of hearing and seeing are among human attributes, but when they are attributed to The Divine Being they are without comparison in their perfection. However, when these attributes are associated with men they necessitate ear and eye apparatuses which can not be attributed to God. What man knows about the Creator is only what little He has revealed to him through His prophets. Therefore, man is obliged to stay within these narrow limits. When man gives free rein to his intellect in describing God, he is liable to fall into errors by assigning to Allaah the attributes of His creation.
In their love of pictorial representations, Christians have painted, carved and molded innumerable human likenesses and called them images of God. These have served to pave the way for the acceptance of Jesus' divinity among the masses. Once they accepted the conception of the Creator as being like a human being, accepting Jesus as God presented no real problem.
4. The fourth aspect of Tawheed al-Asmaa was-Sifaat requires that man not be given the attributes of Allaah. For example, in the New Testament Paul takes the figure of Melchizedek, king of Salem, from the Torah (Genesis 14:18-20) and gives both him and Jesus the divine attribute of having no beginning or end,
"1 For this Melchizedek, king of Salem, priest of the most high God, met Abraham returning from the slaughter of the kings and blessed him,2 and to him Abraham apportioned a tenth part of everything. He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace.3 He is without father or mother or genealogy, and has neither beginning of days nor end of life, but resembling the son of God he continues a priest forever."28
"5 So also Christ did not exalt himself to be made a high priest, but was appointed by him who said to him, 'Thou art my son, today I have begotten thee'; 6 as he says also in another place, 'Thou art a priest for ever, after the order of Melchizedek'.29
Most Shi'ite sects (with the exception of the Zaidites of Yemen) have given their "Imaams" divine attributes of absolute infallibility,30 knowledge of the past, the future and the unseen, the ability to change destiny31 and control over the atoms of creation.32 In so doing they set up rivals who share God's unique attributes and who, in fact, become gods besides Allaah.
5. Maintaining the unity of Allaah's names also means that Allaah's names in the definite form cannot be given to His creation unless preceded by the prefix 'Abd meaning "slave of" or "servant of'. Many of the Divine names in their indefinite form like Ra'oof and Raheem are allowable names for men because Allaah has used some of them in their indefinite forms to refer to the Prophet (saws):
"A messenger has come to you from among yourselves to whom anything which burdens you is grievous. He is full of concern for you and is full of pity (Ra'oof) and full of mercy (Raheem)".33
But ar-Ra'oof (the One Most Full of Pity) and ar-Raheem (the Most Merciful) can only be used to refer to men if they are preceded by 'Abd as in 'Abdur-Ra'oof or 'Abdur-Raheem, since in the definite form they represent a level of perfection which only belongs to God. Similarly, names like 'Abdur-Rasool (slave of the messenger), 'Abdun-Nabee (slave of the Prophet), 'Abdul-Husayn (slave of Husayn), etc.,where people name themselves slaves to other than Allaah are also forbidden. Based on this principle, the Prophet (saws) forbade Muslims from referring to those put under their charge as 'Abdee (my slave) or Amatee (my slave girl).34

Tawheed al-'Ebaadah (Maintaining The Unity of Worship)
In spite of the wide implications of the first two categories of Tawheed, firm belief in them alone is not sufficient to fulfill the Islamic requirements of Tawheed. Tawheed ar-Ruboobeeyah and Tawheed al-Asmaa was-Sifaat must be accompanied by their complement, Tawheed al-'Ebaadah, in order for Tawheed to be considered complete according to Islaam. This point is substantiated by the fact that Allaah Himself has related in clear terms that the Mushrikoon (idolators) of the Prophet's time confirmed many aspects of the first two forms of Tawheed. In the Qur'aan Allaah tells the Prophet (saws) to say to the pagans:
"Say: 'Who is it that gives you all sustenance from the sky and earth, governs sight and hearing, brings forth life from dead (matter) and death from the living, and plans the affairs of man?' They will all say 'Allaah'."35
"If you asked them who created them, they would surely say, 'Allaah' "36
"If you asked them who brings down water from the sky and with it brings the earth to life after its death? They will most certainly say, 'Allaah'."37
The pagan Makkans all knew that Allaah was their creator, sustainer, their Lord and Master yet that knowledge did not make them Muslims according to God. In fact, Allaah said:
"Most of them do not believe in Allaah except while joining partners to Him."38
Mujaahid's39 commentary on this verse was as follows: "Their belief in Allaah represented by their statement, 'Allaah created us, provides for us and takes our lives', did not stop them from worshipping other gods along with Allaah."40 From the previously mentioned verses, it is clear that the Kuffaar (disbelievers) knew of Allaah's sovereignty, dominion and power. In fact, they used to faithfully devote various types of worship to Him like Hajj, charity, animal sacrifices, vows and even prayers in times of dire necessity and calamity. They even used to claim that they were following the religion of Abraham. Because of that claim, Allaah revealed the verse:
"Abraham was not a Jew nor was he a Christian, but (he) was a true Muslim and not among those who joined partners with Allaah."41
Some pagan Makkans even believed in the Resurrection and the Judgement and others in predestination (Qadar). Ample evidence of their belief can be found in pre-Islamic poetry. For example, the poet Zuhayr was reported to have said:
"It is either delayed, placed in a book and saved for the Day of Judgement or hastened and avenged."
'Antarah was quoted as saying:
"O 'Ebil to where will you run from death, if my Lord in the sky has destined it?"42
In spite of the Makkans' confessions of Tawheed and their knowledge of Allaah, Allaah classified them as disbelievers (Kuffaar) and pagans (Mushrikoon) simply because they worshipped other gods along with their worship of Allaah.
Consequently, the most important aspect of Tawheed is that of Tawheed al-'Ebaadah, maintaining the unity of Allaah's worship. All forms of worship must be directed only to Allaah because He alone deserves worship, and it is He alone who can grant benefit to man as a result of His worship. Furthermore, there is no need for any form of intercessor or intermediary between man and God. Allaah emphasized the importance of directing worship to Him alone by pointing out that this was the main purpose of man's creation and the essence of the message brought by all the prophets. Allaah says:
"I did not create the Jinn and Mankind except for My worship."43
"Verily, We have sent to every nation a messenger (saying), 'Worship Allaah and avoid false gods'."44
Understanding the purpose of creation in a complete sense is beyond man's innate abilities. Man is a finite created being and can not reasonably hope to fully comprehend the actions of the infinite Creator. Hence, God made it a part of man's nature to worship Him, and He sent prophets and books of divine revelation to clarify the aspect of the purpose of creation which was within man's mental ability to grasp. That purpose is, as was previously mentioned: the worship of God ('Ebaadah) and the main message of the prophets was to worship God alone, Tawheed al-'Ebaadah. Consequently, the gravest sin is Shirk, the worship of others instead of Allaah or along with Allaah. In Soorah al-Faatihah, which every Muslim is required to recite in his or her prayers at least seventeen times daily, verse four reads, "You alone do we worship and from You alone do we seek help". A clear statement that all forms of worship should only be directed to the One who can respond, Allaah. The Prophet Muhammad (saws) confirmed the concept of unity of worship saying, "If you ask in prayer ask only Allaah, and if you seek help, seek it only from Allaah."45 The absence of any need for intercession is further emphasized by the many verses indicating His closeness to man. For example:
"When My servants ask you (O Muhammad) about Me (tell them), 'Verily I am close (to them), I listen to the prayer of every one who calls on Me. So let them respond to Me and believe In Me in order that they may he guided aright."46
"It is We who created man and We know what his soul whispers to him, for We are nearer to him than his jugular vein."47
The confirmation of Tawheed al-'Ebaadah conversely necessitates the denial of all forms of intercession or association of partners with Allaah. If someone prays to the dead seeking their influence on the lives of the living or the souls of those who have passed away, they have associated a partner with Allaah, because worship is being shared between Allaah and His creation. The Prophet Muhammad (saws) said, in no uncertain terms, "Prayer (du'aa) is worship."48 And, Allaah, Most Great and Glorious, said:
'Do not worship besides Allaah that which can not help or harm you."49
"Those on whom you call besides Allaah are only slaves like yourselves."50
If someone prays to the Prophet (saws), to so-called saints, Jinns or angels asking for help or asking them to request help from Allaah for them, they have also committed Shirk. The concept of "Ghaus-i-Azam" (al-Ghawth al-A'dHam), a title given by the ignorant to 'Abdul-Qaadir al-Jeelaanee,51 is also an expression of Shirk in this form of Tawheed. The title literally means "the greatest source of rescue; the one most able to save someone from danger" and such a description only belongs to Allaah. When misfortune occurs, some people call on 'Abdul-Qaadir by this title seeking his aid and protection even though Allaah has already said:
"If Allaah allows harm to befall you none can. remove it except Him." 52
According to the Qur'aan, when the Makkans were questioned about directing their prayers to their idols, they answered,
"We only worship them so that they may bring us closer to Allaah."53
The idols were only used as intermediaries yet Allaah called them pagans for their practice. Those among Muslims who insist on praying to other than Allaah would do well to reflect on this fact.
Christians, influenced by the teachings of Saul from Tarsus (later called Paul), deified Prophet Jesus and directed their prayer to him and his mother. The Catholics among Christians have saints for every occasion to whom they direct their prayers in the belief that these saints can directly influence the affairs of this world. The Catholics also use their priests as intercessors between themselves and Allaah in the mistaken belief that the priests are closer to Allaah due to their celibacy and piety, and thus more likely to be listened to by Allaah. Most Shi'ite sects have devoted certain days of the week and hours of the day for prayer to 'Alee, Faatimah, Hasan and Husayn54 due to their distorted belief in intercession.
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. Allaah has addressed these emotions and warned against excesses in them as follows:
"There are among men those who take (for worship) others besides Allaah as equals to Him. They love them as they should only love Allaah. But those who believe have a much greater love of Allaah..."55
"Will you not fight people who broke their oaths, plotted to expel the messenger and were the first to (attack) you? Do you fear them? Allaah has more right to be feared if you are truly believers."56
"Put your trust in Allaah if you are truly believers."57
Since the term 'Ebaadah means total obedience and Allaah is considered the ultimate Lawgiver, the implementation of secular legal systems not based on divine law (Sharee'ah) is an act of disbelief in the divine law and belief in the correctness of such systems, such a belief constitutes a form of worshipping other than Allaah (Shirk). Allaah said in the Qur'aan:
"Those who do not rule by what Allaah has revealed are disbelievers (Kaafiroon). "58
On one occasion, the Prophet's companion 'Adee ibn Haatim, who was a convert from Christianity, heard the Prophet (saws) recite the Qur'anic verse, "They have taken their rabbis and monks as lords besides Allaah,"59 so he said: 'Surely we did not worship them,' The Prophet (saws) turned to him and said 'Did they not make forbidden (Haraam) what Allaah had made allowable (Halaal)60, and you all made it Haraam, and did they not make Halaal what Allaah made Haraam61 and you all made it Halaal?' He replied, 'We certainly did.' The Prophet (saws) then said, 'That was how you worshipped them'."62
Hence, a significant part of Tawheed al-'Ebaadah involves the implementation of Sharee'ah, especially in lands where Muslims form the majority of the population. Divine law has to be re-introduced in the many so-called Muslim countries where governments now rule according to imported capitalist or communist constitutions, and Islamic law is either totally extinct or relegated to a few areas of minor importance. Likewise, Muslim countries, where Islamic law is on the books but secular laws are in force, have also to be brought in line with the Sharee'ah as it pertains to all aspects of life. The acceptance of non-Islamic rule in place of Sharee'ah in Muslim lands is Shirk and an act of Kufr. Those in a position to change it must do so, while those unable to do so must speak out against the rule of Kufr and call for the implementation of Sharee'ah. If even this becomes impossible, un-Islamic government must be sincerely hated and despised for the pleasure of God and the upholding of Tawheed.

UNGS 2030 : Required reading - To be a Muslim (part I)

TO BE A MUSLIM

Fathi Yakan

All praises to Allah, and blessings and peace to His Messenger. This book is divided into two parts. The first part focuses on the characteristics that every single Muslim should portray in order to fulfill the conditions of being a Muslim in both belief and practice. Many people are Muslim by identity, because they were ”born Muslim” from Muslim parents. They may not know what Islam really means or its requirements, and so may lead a very secular life. The purpose of this first part is to explain the responsibility of every Muslim to become a knowledgeable and true believer in Islam.
The second part of this book discusses the responsibility to become an activist for Islam and participate in the Islamic Movement. It explains the nature of this movement and its goals, philosophy, strategy, and tactics, as well as the desirable characteristics of it members.
The failure of various movements in the Islamic world, and especially in the Arab countries, result from a spiritual emptiness in these movements as well as in society generally. In such a situation the principles and institutions of Islam are forgotten. The westernized leaders and movements collapse when they encounter serious challenges. These leaders and movements and the systems of government and economics they try to impose have fallen because they lacked a solid base. They fell because they were artificial constructs copied from alien cultures and did not represent the Muslim community. Therefore they were rejected by it. This situation is comparable to a kidney transplant in a human body. Although the body is able to tolerate it painfully for a short period of time, eventually the kidney will be rejected and die.
When the sickness of the Muslim Ummah became acute few Muslims thought of building a new society on Islamic principles. Instead many tried to import manmade systems and principles, which looked good but really were grossly defective and so could be easily toppled and crushed.
The first stage in this process of adaptation was the introduction of monopoly capitalism. This poisoned the values of society and the economy and politics, and destroyed the Muslim identity, as a culture. This led to the devastating defeat of Islam in 1948.
Despite this bitter experience the Muslims remained prisoners of the jahili, or pagan systems, introduced from abroad. If the 1948 defeat was caused by following the Westerners, the 1967 defeat was caused by following the left-wing proletariat of European, especially Soviet socialism. Bewildered by its falsities, they succumbed to successive defeats, abandoned by their socialist allies.
These very painful experiences caused Muslims to lose hope in their governments and their empty promises. These unbearable experiences awakened them to a realization that all the international powers are united to crush them, both the capi-
talist West of Euro-America and the socialist West of Russia, both ”rightists” and ”leftists.” Muslims are finally learning that the void in their own midst can never be filled by White House programs, Kremlin plans, the thought of Marx, and Lenin, or the principles of Che Guevara and Ho Chi Minh
The Muslim Ummah must recognize that Allah intends it to have its identity di®erent from others, so that all peoples of the world may develop theirs by applying the universal din of truth and justice in personal and community life. Recognition of this Islamic identity is the first step for the Muslim Ummah to revolutionize the thought and politics of the world.
Contents
Part I
1.1 The Creed (Aqidah) . . . . . . . . . . .2
1.1.1 Allah . . . . . . . . . . . . . . . . . 2
1.1.2 Final judgement . . . . . . . . . . . 3
1.1.3 Revelation . . . . . . . . . . . . . . . 3
1.1.4 Charity . . . . . . . . . . . . . . . . 3
1.1.5 Prayer . . . . . . . . . . . . . . . . . 3
1.2 Worship . . . . . . . . . . . . . . . . . . . . 4
1.2.1 Dynamic . . . . . . . . . . . . . . . 5
1.2.2 Open-Hearted . . . . . . . . . . . . . 5
1.2.3 Fervent . . . . . . . . . . . . . . . . 5
1.2.4 Dedicated . . . . . . . . . . . . . . . 5
1.2.5 Qur’an-Oriented And Full Of Awe . 5
1.2.6 Constant In Supplication . . . . . . 6
1.3 Morals . . . . . . . . . . . . . . . . . . . . . 7
1.3.1 Scrupulous Conscience (wara) . . . . 7
1.3.2 Modesty, By Guarding One’s Eyes Against Lust . . . . . . . . . . . . . 8
1.3.3 Wisdom By Guarding one’s Tongue Against Abuse . . . . . . . . . . . . 8
1.3.4 Honesty And Sincerity . . . . . . . . 9
1.3.5 Good Example . . . . . . . . . . . . 10
1.4 Family Life . . . . . . . . . . . . . . . . . . 10
1.4.1 Responsibilities Before Marriage . . 10
1.4.2 Responsibilities In Marriage . . . . . 11
1.4.3 Responsibilities Of Raising Children 11
1.5 Self Control . . . . . . . . . . . . . . . . . . 11
1.5.1 The Elements Of Strength In Combatting the Physical Appetites . . . 12
1.5.2 Vulnerabilities to Evil and Defenses Against Satan . . . . . . . . . . . . . 13
1.6 Preparing for the Future . . . . . . . . . . . 14

for FURTHER , please refer to attached file : To be Muslim in asbul.wordpress.com