Lets wrap up Islamiat Paper: you have doubts post them and get the solutions

[exploded diper]

Yes,any non-muslim living in a muslim state is Zimmi.

for the fact that after the demise of Rasool Allah (S.A.W) Muslim Ummah was leader less...... same with the case of Hazrat Ali...

k thx

 

[Irfan Atique]

also can relation with non-muslim states come in P2, OTHER THAN THE FOUR CALIPHS?

just give a reading! and the answer is in no

 

[asadalam]

Hazrat umar was nominated by hazrat Abu Bakar.... Hazrat Umar gave the names of the caliphs to be elected and obviously Hazrat Usman was to be elected

Right so shouldn't we include the events of the election if a question comes regarding H.usman?

 

[Irfan Atique]

also can relation with non-muslim states come in P2, OTHER THAN THE FOUR CALIPHS?

this topic is of pp1

 

[Irfan Atique]

Right so shouldn't we include the events of the election if a question comes regarding H.usman?

nop.....start like this hazrat Usman took the office after Hazrat umar through concensus in 644 AD......

 

[asadalam]

nop.....start like this hazrat Usman took the office after Hazrat umar through concensus in 644 AD......

potassium

 

[Irfan Atique]

sir, i would like to ask if you can gave details of all of the pillars of islam if that would not be to much trouble. you can even inbox me them to my account or post them here.

YOU CAN GET THEM IN THIS THRAD I HAVE POSTED ALL YOU NEED TO DO IS LOOK FOR THEM

 

[Irfan Atique]

k thx

WELCOME BRO

 

[exploded diper]

sir give 2 example of how ijma n qiyas be used with adith in the era..

Hazrat umar was nominated by hazrat Abu Bakar.... Hazrat Umar gave the names of the caliphs to be elected and obviously Hazrat Usman was to be elected

 

[Faisal_Hussain]

Sir another answer for you to check plz.May Allah bless you

 

[asadalam]

sir give 2 example of how ijma n qiyas be used with adith in the era..

Hadis relationship with the Qur’an, consensus (ijma‘) and analogy (qiyas)?
Answer: The divine revelation (the Holy Quran) is the first basic primary source in Islamic law. It is the most authentic, comprehensive book contains laws of all spheres regarding to Islam. In the holy Quran Allah says “This is the book in it is guidance without doubt to those who fear” (2:2) it is the direct word of Allah hence its purity is doubtless. It’s clear teachings in Islamic legal thinking are followed without questions as Quran exist in its original form as Allah says in the Holy Quran “We have without doubt revealed the reminder and we will guard it” (15:9) The Holy Quran is a primary source containing all the fundamental directives and instructions of Allah including the principals relating to all the aspects of social and cultural life of human being individually and in whole community. The Quran is the last and complete edition of divine guidance and this is the only book of Allah which is not been distorted.
The second primary source of legal thinking in Islam is Sunnah. It comes next to the Quran. Sunnah literally means the sayings and actions of Prophet (S.A.W) or approval of actions of others by him. Sunnah is used when teachings of the Quran is not in the detail form but is summarized or when Quran is silent. Than the legislation may solely be derived from the Sunnah as Allah says in the Holy Quran “Nor does he speak of his own desire and he follows whatever been inspired to him and revealed to him” (Al-Najum). For example Muslims are commanded to pray Salat and pay Zakat but it is not mentioned in the Holy Quran that how to pry and how much to offer Zakat, it’s the Sunnah of the Prophet (S.A.W) that gave a clear description of such laws pertaining to Zakat and Prayer as Holy Prophet (S.A.W) himself said “Pray as you see me offering prayers” (Sahih Bukhari).
Ijma is the third source of Islamic legal thinking. In the terminology of religion Ijma means consensus of the companions of the Prophet (S.A.W) or Muslim jurists of a particular age, on a question of law. The Holy Prophet (S.A.W) said “Gather together the righteous from among my community and decide the matter with their council and do not decide it by any man’s opinion” (Abu Daud). Ijma of the scholars signifies the importance of the legislation in the Muslim community. Ijma is considered as sufficient evidence for the implementation of the Islamic law because Prophet (S.A.W) himself said “My community will not agree unanimously on an error” (Tirmizi). The best example of Ijma is that when Holy Prophet (S.A.W) consulted his companions about matters that were not concerned with religion like Ijma for the battle of Uhad, because Allah commanded him to do that. “Take council with them in the conduct of affairs.” (3:139).
Qiyas is the fourth source of Islamic legal thinking. Qiyas is an analogical deduction from the above three sources of law. It basically resorted in respect of problems about which there is no specific provision in the Holy Quran or Sunnah of the Holy Prophet (S.A.W). In case when something needs a legal ruling but has not been clearly addressed in other Islamic sources, judges may use (Islamic Scholars) analogy, reasoning and legal precedent to decide new case when a general principal can be applied to new situation e.g. the scholars have developed detailed principals of analogical deduction or Qiyas in the book of Islamic laws. The Prophet (S.A.W) reported to have encouraged Qiyas in his lifetime. When Holy Prophet (S.A.W) was sending Mauz bin Jabal (R.A) as the governor of Syria/Yemen. The Holy Prophet (S.A.W) asked him “How will you decide when a matter comes to you for decision?” He replied “I shall decide according to the book of Allah.” The Prophet (S.A.W) again said that “If you did not find it in the book of Allah?” Mauz (R.A) replied “Than I will decide according to the Sunnah of the Prophet (S.A.W).” If you find nothing in there? Holy Prophet (S.A.W) asked. Hazrat Mauz (R.A) replied “Than I will exert myself for my own judgment.” (Tirmizi & Abu Daud)

BY SIR IRFAN ATIQUE

 

[Faisal_Hussain]

sunny way out of line.........your concept is not clear... now here is Qaza and Qadar........
the statement ' there is no ability or power except through Allah' explains the Belief in Predestination and Decree (Al-Qadha & Al-Qadar) forms an ingredient of Islamic faith. Belief in Predestination and Decree is mentioned in the Holy Quran in the Iman-e-Mufassal which says ‘’I believe in Allah, in His angels, in His books, in His prophets, in the Last Day and in the fact that everything, good or bad, is decided by Allah Almighty and in the life after death.’’
...............

Sir How much marks out of 10?

 

[Irfan Atique]

sir give 2 example of how ijma n qiyas be used with adith in the era..

Ijma come from the word ‘Jamaat’ meaning gathering or unanimity. In Islamic terminology, Ijma means a consensus of opinion of the companions of the Holy Prophet (S.A.W) or Muslim Jurists (Mujtahids) of a particular age upon a rule of Islamic law. The Holy Prophet Muhammad (S.A.W) said “Gather together the righteous from among mu community and decide the matter by their council and do not decide it by any man’s opinion” (Abu Daud). In some circumstances in which the Quran and the Sunnah do not offer guidance like the problems associated with the modern way of living, Nowadays here consensus is allowed as the Holy Prophet Muhammad (S.A.W) said “My community will not agree unanimously on an error” (Tirmizi).
The compilation of the Quran after the death Holy Prophet (S.A.W) on the suggestion of Hazrat Umar (R.A) and by the Ijma of the companions it was compiled in the book form. The Holy Prophet (S.A.W) said “The hand of Allah is with the community” (Mishkat).
Qiyas is the fourth source of Islamic legal thinking. Qiyas is an analogical deduction from the above three sources of law. It basically resorted in respect of problems about which there is no specific provision in the Holy Quran or Sunnah of the Holy Prophet (S.A.W). In case when something needs a legal ruling but has not been clearly addressed in other Islamic sources, judges may use (Islamic Scholars) analogy, reasoning and legal precedent to decide new case when a general principal can be applied to new situation e.g. the scholars have developed detailed principals of analogical deduction or Qiyas in the book of Islamic laws. The Prophet (S.A.W) reported to have encouraged Qiyas in his lifetime. When Holy Prophet (S.A.W) was sending Mauz bin Jabal (R.A) as the governor of Syria/Yemen. The Holy Prophet (S.A.W) asked him “How will you decide when a matter comes to you for decision?” He replied “I shall decide according to the book of Allah.” The Prophet (S.A.W) again said that “If you did not find it in the book of Allah?” Mauz (R.A) replied “Than I will decide according to the Sunnah of the Prophet (S.A.W).” If you find nothing in there, Holy Prophet (S.A.W) asked? Hazrat Mauz (R.A) replied “Than I will exert myself for my own judgment.” (Tirmizi & Abu Daud)

 

[Irfan Atique]

Hadis relationship with the Qur’an, consensus (ijma‘) and analogy (qiyas)?
Answer: The divine revelation (the Holy Quran) is the first basic primary source in Islamic law. It is the most authentic, comprehensive book contains laws of all spheres regarding to Islam. In the holy Quran Allah says “This is the book in it is guidance without doubt to those who fear” (2:2) it is the direct word of Allah hence its purity is doubtless. It’s clear teachings in Islamic legal thinking are followed without questions as Quran exist in its original form as Allah says in the Holy Quran “We have without doubt revealed the reminder and we will guard it” (15:9) The Holy Quran is a primary source containing all the fundamental directives and instructions of Allah including the principals relating to all the aspects of social and cultural life of human being individually and in whole community. The Quran is the last and complete edition of divine guidance and this is the only book of Allah which is not been distorted.
The second primary source of legal thinking in Islam is Sunnah. It comes next to the Quran. Sunnah literally means the sayings and actions of Prophet (S.A.W) or approval of actions of others by him. Sunnah is used when teachings of the Quran is not in the detail form but is summarized or when Quran is silent. Than the legislation may solely be derived from the Sunnah as Allah says in the Holy Quran “Nor does he speak of his own desire and he follows whatever been inspired to him and revealed to him” (Al-Najum). For example Muslims are commanded to pray Salat and pay Zakat but it is not mentioned in the Holy Quran that how to pry and how much to offer Zakat, it’s the Sunnah of the Prophet (S.A.W) that gave a clear description of such laws pertaining to Zakat and Prayer as Holy Prophet (S.A.W) himself said “Pray as you see me offering prayers” (Sahih Bukhari).
Ijma is the third source of Islamic legal thinking. In the terminology of religion Ijma means consensus of the companions of the Prophet (S.A.W) or Muslim jurists of a particular age, on a question of law. The Holy Prophet (S.A.W) said “Gather together the righteous from among my community and decide the matter with their council and do not decide it by any man’s opinion” (Abu Daud). Ijma of the scholars signifies the importance of the legislation in the Muslim community. Ijma is considered as sufficient evidence for the implementation of the Islamic law because Prophet (S.A.W) himself said “My community will not agree unanimously on an error” (Tirmizi). The best example of Ijma is that when Holy Prophet (S.A.W) consulted his companions about matters that were not concerned with religion like Ijma for the battle of Uhad, because Allah commanded him to do that. “Take council with them in the conduct of affairs.” (3:139).
Qiyas is the fourth source of Islamic legal thinking. Qiyas is an analogical deduction from the above three sources of law. It basically resorted in respect of problems about which there is no specific provision in the Holy Quran or Sunnah of the Holy Prophet (S.A.W). In case when something needs a legal ruling but has not been clearly addressed in other Islamic sources, judges may use (Islamic Scholars) analogy, reasoning and legal precedent to decide new case when a general principal can be applied to new situation e.g. the scholars have developed detailed principals of analogical deduction or Qiyas in the book of Islamic laws. The Prophet (S.A.W) reported to have encouraged Qiyas in his lifetime. When Holy Prophet (S.A.W) was sending Mauz bin Jabal (R.A) as the governor of Syria/Yemen. The Holy Prophet (S.A.W) asked him “How will you decide when a matter comes to you for decision?” He replied “I shall decide according to the book of Allah.” The Prophet (S.A.W) again said that “If you did not find it in the book of Allah?” Mauz (R.A) replied “Than I will decide according to the Sunnah of the Prophet (S.A.W).” If you find nothing in there? Holy Prophet (S.A.W) asked. Hazrat Mauz (R.A) replied “Than I will exert myself for my own judgment.” (Tirmizi & Abu Daud)

BY SIR IRFAN ATIQUE

BY DEAR AND MAY ALLAH BE WITH YOU!

 

[Red Viper]

sir can u give the answer to the question in points
how is the belief in angels important for Muslims in daily life? (4)

 

[asadalam]

BY DEAR AND MAY ALLAH BE WITH YOU!

Sir can you give examples where Hadith were used in accordance with Ijma and Qiyas?

 

[Irfan Atique]

sir can u give the answer to the question in points
how is the belief in angels important for Muslims in daily life? (4)

b) Question: Why the belief in the Angel of Allah (SWT) is important for Muslims in daily life? [4]
Answer: The virtues of belief in the Angels is to appreciate the dignity of Allah (SWT) his might and his sovereignty, belief in the Angels produces gratitude in Allah (SWT) because he could sum of the Angels in charge of his servants , recording our deeds and other thing that benefits us, this believe also produce love and admiration for the Angel because of what they are doing, namely worshipping Allah (SWT) in the best possible manner and praying for the believers: “And the Angels celebrate the prayer of their Lord and pray for forgiveness for all on earth” (16:50)

 

[Red Viper]

thanx sir

 

[Faisal_Hussain]

Sir can you give the answer to these?
(a) WhatarethedailyobservancesoftheRamadanfast? [10]
(b) ExplainwhytheRamadanfastisimportant toMuslims. [4]

 

[Irfan Atique]

Sir can you give the answer to these?
(a) WhatarethedailyobservancesoftheRamadanfast? [10]
(b) ExplainwhytheRamadanfastisimportant toMuslims. [4]

Answer: “O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, in order that you may attain Taqwah." [Surah Al-Baqarah: 183].
Verily, Allah (S.W.T) loves to bring deeds to perfection. Thus we Muslims are requested to do our works well whether these acts are spiritual or material. On the basis of the above mentioned Islamic rule we shall observe fast with: Nightly light meal called Sahoor, which is highly recommended for Fasters to equip them with enough strength to cheerfully undergo the rigor of the Fast and to bear its burden. It is stressed in a sound Hadis of our beloved Prophet Muhammad (S.A.W) that: “Make use of this Sahoor for it is blessed food” (Sunan Nasai) In another Hadis of our beloved Prophet Muhammad (S.A.W) “Sahoor is a blessing so leave not it out even if you drink water, as Allah and His angels pray for those taking Sahoor” (Reported by Imam Ahmed), Before taking the Sahoor, the following intention (Niyat) must be made: “I intend to keep tomorrows fast of Ramazan.” After the intention and the Sahoor the fast starts from Dawn.
During day time faster must be in a state of purity which is also a form of worship and taking the opportunity of the fast he/she must spend much time in worshiping Allah (S.W.T) The Most High, by reading and learning the holy Quran as it is one of the best form of worship in the Holy Month of fasting. One should guard his tongue from lying, backbiting, tail bearing, swearing and perjury. That why Hazrat Umar bin Khatab (R.A) said: “Fasting does not mean only to leave out food and drink but abandon lying, chatter and wrong” (Sahih Muslim) One should not fail to keep his temper under control due to Fast. This means that the Fasting one must not be angry for each triviality nor use his fast as a plea for losing temper.
One must not practice lust of the flesh. This means to reduce taking pleasure of the body (Indulgence in sex), even if they are lawful, is one of the best way to observe the fast right. One should be more generous to give charity, more sympathetic towards other humans even to animals as well and more bountiful in the Fasting month. So Muslims try their best to avoid all sorts of sinful activities and avail this opportunity in getting Allah’s reward as much as possible. The Fast of the day must be broken immediately at dusk which is setting of the sun with the following prayer: “O Allah! I Fasted for Thee and I believe in Thee and I put my trust in Thee and in the sustenance thou hast given me, I now break the fast”.
The breaking of the Fast must not be differed to the appearance of the stars as is the common practice with the Jews and the Christians. Muslims often break their fast with date or water as this is the Sunnah of the Prophet Muhammad (S.A.W). This is also called Aftaari. After the breaking of fasting Muslims try to be present at the recitation of the Holy Quran in the Taraweh. Taraweh prayers are Sunnah e-Mukada for both men and women. Men should offer the Taraweh prayer in congregation in the mosque.
People who are exempted Islam has granted exemptions for fasting to people under specific circumstances for those who are subjected to particular conditions such as:
• People who are unwell and their physical conditions do not permit them to keep fast. However, the laws of Fasting days are to be compensated as soon as they restore their health.
• Anyone who is on a journey is allowed to leave his Fast but the number of days lost have to be made up.
• Women having menstruation are exempted during Fasting for specific days. They are also required to make up for their laws of fasting days later.
• A woman who is pregnant can also defer the fast but they must make up for it later a day for a day.
• A person, who is old and feeble that he cannot keep a fast, is not obliged to keep one but such person must than pay the (Fidya).
There are certain acts which render the fasting void:
• Eating or drinking purposely or intentionally.
• Intentional vomiting also breaks the fast.
• Any kind of sexual act during the fast.

(b) ExplainwhytheRamadanfastisimportant toMuslims. [4]
Ramzan is a blessed month in which the believers try to perform as much as good deeds as they can. The entire Muslim community performs the month long refresher source of Ramazan collectively.
It enables the wealthier members of the society to realize the plight of their poor brethren. They feel sorry for them which encourage them to do something for their welfare. This realization sprout act of charity such as alums giving which gives rise to the feeling of gratitude among the poor’s for their rich brothers. Thus brotherhood and mutual concern are promoted in the Muslim community. Therefore fasting serves the purpose of an umbrella under which poor and rich are united. Since fasting is for all, it brings into limelight a common observance carried out by the Muslim community.
This gives rise to the sense of togetherness among the community member. Welfare of the Muslim community at large is promoted when individual make an effort to be righteous and polish there social dealings according to their requirement of Islam. Fating teaches Muslim self-restraint and power them with the strength to control their desire and instincts. This self-control impractically useful in avoiding many sins, abstinence from squabbling, dishonesty, cheating, defaming others, backbiting etc. promotes social ties among the community members. Our beloved Prophet Muhammad (S.A.W) said: “Allah does not need the fast of one who does not abandon false speech or acting according to his false speech”. (Sahi Bukhari) Ramzan is greeted with great zeal and zest in the Muslim community.