Module - Bhu 1105 Intro To Islam

P.
O Box 342-01000
Thika
Email: [email protected]
Web: www.mku.ac.ke
SCHOOL OF SOCIAL SCIENCES
DEPARTMENT OF HUMANITIES
COURSE CODE: BHU 1105
COURSE TITLE: INTRODUCTION TO ISLAM
DR. MOHAMED SHEIKH ALIO
O722148470
copyright@2016-All rights reserved for MKU
0
MEANING OF SYMBOLS
Objectives
Activity
!
Key note
Summary
Self Assessment Question (SAQs)
Further Reading
1
COURSE OUTLINE
Purpose: To introduce the students to the basic principles of Islam and compare that with the
other religions in order to reach out a common platforms among the major religions in the
world.
Expected learning outcome:
By the end of the course, the student should be able to:
1. Define the correct meaning of the word “Islam”.

2. Demonstrate the history of Arabia and Middle East before Islam.
3. Explain major sources, practices, beliefs, calendar and festivals of Islam
4. Examine the biography of Prophet Muhammad (PBUH).
5. Asses the Islamic perspective on religious tolerance, human rights and gender issues
Week Topic Sub-Topic Hours
Week 1. Intoduction Definition of Islam 3
Week 2. Introduction Arabia and Middle East before Islam 3
Week 3. Sources of Islam The Holy Quran 3
Week 4. Sources of Islam The Sunnah (Hadith) 3
Week 5. Examination CAT 1 3
Week 6. Islamic Bractices The Five Pillars of Islam 3
Week 7. Islamic Beliefs The Six Pillars of Faith 3
Week 8. Prophet Muhammad The Biography of Prophet Muhammad 3
Week 9. Calendar and Festivals Islamic Calendar and Festivals 3
Week 10. Islam and other religions Islam and Religious Tolerance 3
Week 11. Islam and Humanity Islam and Human rights 3
Week 12. Islam and Humanity Islam and Gender Issues 3
Week 13 Examination CAT 2 3
Week 14. Recap Revision 3
Teaching / Learning Methodologies
Instructional Materials and Equipment

2
Example: Projector, Text books, Design catalogues, Computer laboratory, Design software,
Simulators, etc.
Course Assessment
Assignment and presentations - 15 (Degree curriculum)
Term paper/project - 15 (Degree curriculum)
Final Examination - 70 (Degree curriculum)
Total - 100%
Pass mark: 40% for degree or 50% for Masters and Ph. D
Examination week 15& 16 for degree &masters = 70% and 60% respectively.
Examination week 13& 14 for Diploma = 70%
Total =100%
Teaching methodologies
Lectures
Group discussion presentation
Tutorials etc.
Presentation of concept note based on the course (applicable to PhD students, 15

marks).
Development of research paper for potential publication (applicable to PhD

students, 15 marks)
Recommended text book with publication dates:
i. Denny, F. (2011). An Introduction to Islam, Fourth Edition. Upper Saddle Ridge,

NJ: Prentice Hall.
ii. Renard, J. (ed). (1998): Windows on the House of Islam: Muslim Sources on
Spirituality and Religious Life, University of California Press.
Esposito, J. (2002). What Everyone Needs to Know about Islam. London: Oxford
University Press.
iii. Molloy, M. (2006). Experiencing the World's Religions (4th ed.). McGraw-Hill.
iv. Nasr, Seyyed Hossein (2003). Islam: Religion, History, and Civilization. Harper
San Francisco.
v. Berkey, J. (2003). The Formation of Islam: Religion and Society in the Near East
600-1800. Cambridge: Cambridge University Press.
Text books for further reading
3
i. Ahmed, Leila. (1992). Women and Gender in Islam: Historical Roots of a Modern
Debate. New Haven: Yale University Press.
ii. Ayoob, Mohammed. (2008). The Many Faces of Political Islam: Religion and
Politics in the Muslim World. Ann Arbor: The University of Michigan Press,.
iii. Kourouma, Ahmadou. (1981). The Suns of Independence, trans. Adrian Adams.
New York: Africana Publishing Company.
Approved by:
HOD------------------------------------ Date--------------------sign----------------
Dean/ Associate Dean--------------------------Date-----------sign-----------------
4
TABLE OF CONTENT
MEANING Of SYMBOLS........................................................................................................1
COURSE OUTLINE ..................................................................................................................2
TABLE OF CONTENT .............................................................................................................5
Lecture 1: Definition of Islam ...................................................................................................6
Lecture 2: Arabia and Middle East before Islam........................................................................9
Lecture 3: The Holy Quran………………………....................................................................13
Lecture 4: The Sunnah…….......................................................................................................18
Lecture 5: The Five Pillars of Islam…………………..............................................................23
Lecture 6: The six Pillars of Islamic Faith................................................................................27
Lecture 7: The Biography of Prophet Muhammad....................................................................31
Lecture 8: Islamic Calendar and Festivals…….......................................................................37
Lecture 9: Islam and Religious Tolerance.................................................................................41
Lecture 10: Islam and Human rights……………………………………………………..…. 46
Lecture 11: Islam and Gender Issues……………....................................................................54
Evaluation………………………………………………………………..……………………58
5
Lecture 1
Definition of Islam
Islam is one of the largest religions in the world, with over 1.5 billion followers. It is a
monotheistic faith based on revelations received by the Prophet Muhammad (PBUH) in 7th-
century, Saudi Arabia. The Arabic word Islam literally means “surrender” or “submission”.
Islam, as a faith, means total and sincere surrender to God so that one can live in peace and
tranquility. Peace (Salam in Arabic, Shalom in Hebrew) is achieved through active obedience
to the revealed teachings of Quran and prophetic traditions.
The name Islam is universal in meaning which is not named after a tribe of people or an
individual, as Judaism is named after the tribe of Judah, Christianity after Christ and
Buddhism after Buddha. Islam is not a name chosen by human beings; it was divinely
communicated from God. Islam is a global faith, not of the East or the West. Islam is a
complete way of life, implying a total submission to God. It was not Muhammad but Adam
who first brought Islam to humanity. Then, each Prophet and Messenger came to exhort the
people to a clear understanding of God’s commandments. They offered teachings relevant to
that time, until God chose the final Prophet Muhammad, to come with the Last Testament
referred to as the Quran.
The Muslim is the proper name of the follower of the religion which propagated by Prophet
Muhammad (PBUH). The name Muslim is derived from the word Islam which means
submission to the will of God. A Muslim is one who has submitted to Allah. The will of God
is defined by the Quran as good and compassionate, and His law as the most beneficent and
equitable. Any human being who submits and obeys Allah is a Muslim, in a moral state of
Islam. The word Muslim is not exclusively used for the followers of the teachings of Prophet
Muhammad (PBUH) it is also used for those who are monotheistic in their worship of God. It
was in this vein that Abraham, Moses, Jesus and the rest of God’s messengers are so regarded
in Islamic tradition. The attestation of faith in the only one God, eternal creator of the
universe, the most compassionate the most merciful in Kalimatu-Shahada (Testimony word)
makes a believer become a Muslim.
Islam as a word includes everything that is related to the religion of Islam, but sometimes it
may refer to the external practices of faith, while Iman refers to the internal faith as stated in
the Prophetic Traditions (The Sunnah).
6
By the end of this lecture, you should be able to:
i. Define the termonologies: Islam and Muslim.
ii. Outline the differences between Islam, Iman and Muslim.
iii. Establish that Islam is not a new religion but is an extension to all previous
monotheistic religions.
Activity 1.1
Define Islam, Iman and Muslim?
________________________________________________________
________________________________________________________
_________________________________________________________
Activity 1.2
Discuss the repercussions of being A Muslim?
________________________________________________________
________________________________________________________
_________________________________________________________
You have come to the end of lecture one. In this lecture you have learnt the
following:
 Islam is an international monotheistic religion which indicates, literllary, to peace and
total submission to Allah.
 The Muslim is a person who belives islam and dedicates himself to Allah.
 Islam refers to the external practices of faith, while Iman refers to the internal faith.
 Islam is an extention to all of the previous Monotheistic religions.
7
Now take a break and reflect on some of the issues that you have learnt today. After your
break, answer the following questions:
1. Explain why Islam literally denotes to peace and submission?

___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
2. Demonstrate the reasons why Islam is not a new relgion?
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
Denny, F. (2011). An Introduction to Islam, Fourth Edition. Upper Saddle Ridge, NJ:
Prentice Hall.
Ahmad, Khurshid (1980). Islam: Basic principles and characteristics. Islamic Teaching
Center.
8
Lecture 2
Arabia and Middle East before Islam
The period in the Arabian history which preceded the birth of Islam is known as the Times of
Ignorance (Jahiliya). Judging by the beliefs and the practices of the pagan Arabs, it appears
that it was a most appropriate name. The Arabs were the devotees of a variety of “religions”
which can be classified into the following categories.
1. Idol-worshippers or polytheists: Most of the Arabs were idolaters. They worshipped

numerous idols and each tribe had its own idol or idols and fetishes. They had turned the
Ka’aba in Mecca, which according to tradition, had been built by the Prophet Abraham and
his son, Ismael, and were dedicated by them to the service of One God, into a heathen
pantheon housing 360 idols of stone and wood.
2. Atheists: This group was composed of the materialists whom did not believe in God and
believed that the world was eternal.
3. Zindiqs: They were influenced by the Persian doctrine of dualism in nature. They believed
that there were two gods representing the twin forces of good and evil or light and darkness,
and both were locked up in an unending struggle for supremacy.
4. Sabines: They those whom worshipped the stars or planets.
5. Jews: When the Romans destroyed Jerusalem in A.D. 70, and drove the Jews out of
Palestine and Syria, many of them found new homes in South Western parts of Arabia (Hijaz).
Under their influence, many Arabs also became converts to Judaism. Their strong centers
were the towns of Yathrib, Khayber, Fadak and Umm-ul-Qura.
6. Christians: The Romans had converted the north Arabian tribe of “Ghassasina” to
Christianity. Some clans of Ghassasina had migrated to and had settled in Hijaz. In the south,
there were many Christians in Yemen where the creed was originally brought by the
Ethiopian invaders. Their strong center was the town of Najran.
7. Monotheists: There was a small group of monotheists present in Arabia on the eve of the
rise of Islam. Its members did not worship idols, and they were the followers of the Prophet
Abraham.
9
Socially, Arabia was a male-dominated society. Women had no status of any kind other than
as sex objects. The number of women a man could marry was not fixed. When a man died, his
son “inherited” all his wives except his own mother.
A savage custom of the Arabs was to bury their female infants alive. Even if an Arab did not
wish to bury his daughter alive, he still had to uphold this “honorable” tradition, being unable
to resist social pressures.
Drunkenness was a common vice of the Arabs. With drunkenness went their gambling. They
were compulsive drinkers and compulsive gamblers. The relations of the sexes were
extremely loose. Many women sold sex to make their living since there was little else they
could do. These women flew flags on their houses, and were called “ladies of the flags” (dhat-
er-rayat).
Coming to education, among the Arabs there were extremely few individuals who could read
and write. Most of them were not very eager to learn these arts. Some historians are of the
opinion that the culture of the period was almost entirely oral. The Jews and the Christians
were the custodians of such knowledge as Arabia had.
The greatest intellectual accomplishment of the pagan Arabs was their poetry. They claimed
that God had bestowed the most remarkable qualities of the head upon the Greeks (its proof is
their science and philosophy); of hand upon the Chinese (its proof is their craftsmanship); and
of the tongue upon the Arabs (its proof is their eloquence). Their greatest pride, both before
and after Islam, was their eloquence and poetry.
Politically, the most remarkable feature of the political life of Arabia before Islam was the
total absence of political organization in any form. With the exception of Yemen in the south-
west, no part of the Arabian Peninsula had any government at any time, and the Arabs never
acknowledged any authority other than the authority of the chiefs of their tribes. The authority
of the tribal chiefs, however, rested, in most cases, on their character and personality, and was
moral rather than political.
The only law of the land was lawlessness. In the event a crime was committed, the injured
party took law in its own hands, and tried to administer “justice” to the offender. This system
led very frequently to acts of horrendous cruelty.
10
If the Arab ever exercised any modicum of restraint, it was not because of any susceptibility
he had to questions of right or wrong but because of the fear of provoking reprisals and
vendetta. Vendetta consumed whole generations of Arabs.
Since there were no such things as police, courts or judges, the only protection a man could
find from his enemies, was in his own tribe. The tribe had an obligation to protect its members
even if they had committed crimes. Tribalism or ‘asabiyya (the clan spirit) took precedence
over ethics. A tribe that failed to protect its members from their enemies, exposed itself to
ridicule, obloquy and contempt. Ethics, of course, did not enter the picture anywhere.
Since Arabia did not have a government, and since the Arabs were anarchists by instinct, they
were locked up in ceaseless warfare. War was a permanent institution of the Arabian society.
The desert could support only a limited number of people, and the state of inter-tribal war
maintained a rigid control over the growth of population. But the Arabs themselves did not
see war in this light.
To them, war was a pastime or rather a dangerous sport, or a species of tribal drama, waged
by professionals, according to old and gallant codes, while the “audience” cheered. Eternal
peace held no appeal for them, and war provided an escape from drudgery and from the
monotony of life in the desert.
They, therefore, courted the excitement of the clash of arms. War gave them an opportunity to
display their skills at archery, fencing and horsemanship, and also, in war, they could
distinguish themselves by their heroism and at the same time win glory and honor for their
tribes. In many cases, the Arabs fought for the sake of fighting, whether or not there was a
cause belli.
Economically, the Jews were the leaders of Arabia. They were the owners of the best arable
lands in Hijaz, and they were the best farmers in the country. They were also the entrepreneurs
of such industries as existed in Arabia in those days, and they enjoyed a monopoly of the
armaments industry.
The most powerful class of the Arabs was made up by the capitalists and money-lenders. The
rates of interest which they charged on loans were exorbitant, and were especially designed to
make them richer and richer, and the borrowers poorer and poorer.
11
The most important urban centers of Arabia were Makkah and Yathrib, both in Hijaz. The
citizens of Makkah were mostly merchants, traders and money-lenders. Their caravans
traveled in summer to Syria and in winter to Yemen.
They also traveled to Bahrain in the east and to Iraq in the northeast. The caravan trade was
basic to the economy of Makkah, and its organization called for considerable skill, experience
and ability.
This was the general situation of Arabia and Middle East before Islam.

i. Specify the different religious Arab groups in Arabia before Islam.
ii. Outline the social situation of Arabia before Islam.
iii. Illustrate the educational condition of Arabia before Islam.
iv. Demonstrate the economic and political situation of Arabia before Islam.
Activity 1.1
Mention the different religious groups in Arabia before Islam?
________________________________________________________
________________________________________________________
_________________________________________________________
Activity 1.2
Expound the social situation of Arabia before Islam?
________________________________________________________
________________________________________________________
_________________________________________________________
.
12
You have come to the end of lecture Two. In this lecture you have learnt the
following:
 There were different religious groups in Arabia before Islam.
 Most of Arabs were illiterate before Islam.
 The social life was based on tribal and patriacahl system.
 Jews were monopolising the economic system of Arabia.
 There was no central political organization in Arabia before Islam.
1. Justify why Jews were monopolising economic system in Arabia before Islam?
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
2. Compare the Arabian social life after Islam with the same before Islam?
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
Hoyland, Robert G. (2001), Arabia and the Arabs: From the Bronze Age to the Coming of
Islam, Routledge.
Hawting, G. R. (1999), The Idea of Idolatry and the Emergence of Islam: From Polemic
to History, Cambridge University Press.
13
Lecture 3
The Holy Quran
The Holy Quran is the last book which Allah revealed to the Prophet Muhammad (PBUH)
through the angel Jibril (Gabriel). The word Quran is derived from the Arabic words Qara’a,
which means “He read” or “recited”. The word Quran relates to the original revelation to
Prophet Muhammad (PBUH) which started by the word Qaraa “read” or ‘recite” in the name
of the Lord” (Quran 96:1-5).
Revelation
The Quran was revealed between (610-632 AD). Its revelation spanned the 23 year length of
the Prophethood of Prophet Muhammad (PBUH) and addressed the different aspects of life in
the universe.
Subjects
The Quran addressed a multitude of subjects; some of the main topics can be summarized as
follows:
1. Faith: including Monotheism, Angels, Prophethood, Belief in Divinely Revealed

Scriptures, Belief in the Hereafter and Destiny.
2. Worship: including Supplication to God, Trusting in God, Love of God, Fear of God,
Hope in God, Prayer, Fasting, Charity, and Pilgrimage.
3. Law and Justice: including Islamic Law, Human Rights, Accountability, Religious
Freedom, Financial Justice, Social Justice, Enjoining Good, and Forbidding Evil.
4. Ethics: including Truthfulness, Helping the Needy, Service, Fulfilling Contracts and
Oaths, Patience, Thankfulness, Piety and many more.
5. Science: including Geography, Astronomy, Biology, Physics, embryology and others.
Structure of the Quran

The Quran consists of 114 Surahs (chapters). Each Surah (chapter) consists of several Ayaat
(verses). The singular form of Ayaat is (Ayah). Each ayah is literally considered to be a “sign
from God.” Some chapters are very short, while others are long. Each Surah can be read
independently and not necessarily in order. The longest chapter is Al-Baqarah consisting of
14
286 verses and the shortest chapter is Al-Kawthar consisting of three verses only. The whole
Quran has 6,236 verses. The chapters revealed before the migration of the Prophet to Medina
are called Meccan surahs, whereas those sent down after the migration are called Medinan
Surahs.
As a literary miracle, the Quran challenges its detractors to produce “even one Surah” (2:23)
similar to it.
Language and Preservation of the Quran
The Quran is recited in its original form of Arabic in which it was revealed. The Quran was
memorized word for word for centuries in its original Arabic language. Millions of Muslims
have memorized/memorizing The Holy Quran, many of whom are non-Arab, some as young
as 7 years old.
The Quran was also preserved in written format from the dawn of its revelation when it was
dictated to a team of scribes by the Prophet Muhammad (PBUH).The Quran has not been
changed, edited, or altered in any way from its original state. Copies of the Quran dating back
to shortly after the death of the Prophet Muhammad (peace be upon him) still exist today in
museums and correspond exactly to the version read by Muslims around the world.
The Quran is the primary source of the Islamic law and faith and functions in three principal
dimensions:
A. Inwardly, it builds the internal faith of the believer (Muslim or Mu’min).
B. Outwardly, it embraces all walks of life and covers the principles of the entire field of
human affairs from the most personal matters to the complex international relations.
C. In its upward functions, the Quran focuses on the one supreme God. It opens before man
new horizons of thought, guides him to exemplified standards of high morality, and
acquaints him with the eternal source of peace and goodness. The Quran in summary calls
for truth in thought and piety and piety in action, for unity in purpose and goodwill in
intent.

i. Define The Holy Quran.
ii. Outline the revelation and the main subjectsThe Holy Quran.
iii. Demonstrate the structure, language and the preservation of Holy Quran.
iv. 15Holy Quran.

Illustrate the major dimensions of The
Activity 1.1
Define the Holy Quran?
________________________________________________________
________________________________________________________
_________________________________________________________
Activity 1.2
Display the major contents of The Holy Quran?
________________________________________________________
________________________________________________________
_________________________________________________________
You have come to the end of lecture Three. In this lecture you have learnt the
following:
 The Holy Quran is the last book which Allah revealed to the Prophet Muhammad
(PBUH) through the angel Jibril (Gabriel) between (610-632 AD).
 The major Quranic subjects are: faith, worship, Law and Justice, ethics ans science.
 The Quran consists of 114 Surahs (chapters). Each Surah (chapter) consists of several
Ayaat (verses). The Quran was revealed and preserved in Arabic Langauage.
 The Quran is the primary source of the Islamic law and faith and has inward, outward
and upward dimensions.
1. Compare the structure of The Holy Quran with that of Bible?
16
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
2. Analyse the functional dimensions of The Holy Quran?
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
Ali, Abdulah Yusuf (1999). The Quran: Translation and Commentary, United Kingdom,
ICPCI, Islamic Vision.
Denffer , A.V. (1986), ‘Ulum al Quran (An Introduction to the Sciences of the Quran), United
Kingdom, the Islamic Foundation, p: 11-16.
17
Lecture 4
The Sunnah (Hadith)
Definition
Sunnah is the second source of Islam which refers to the sayings, actions, and approvals of the
Prophet Muhammad (PBUH). The reports and narrations about the Sunnah are known as
Hadith, and are collected in well-known books of Sunnah. Like the Quran, the Sunnah is
inspired by revelation from God through the Prophet Muhammad. Unlike the Quran, it is not
the direct, literal word of God. The teachings came from God (divine revelation) and the
words were from the Prophet Muhammad (PBUH) (an example for humanity).
Sunnah serves as commentary to the The Holy Quran. It explains the verses of Quran and may
add extra religious and legal commands that are not mentioned in the Quran.
Difference between Quran and Sunnah
The Difference between the Sunnah and Quran is that the Quran is the miraculous speech of
God that was revealed to the Messenger (PBUH), by way of the angel Jibril (Gabriel). The
Quran has been transmitted to Muslims with so many chains of authority that its historical
authenticity is, according to Islam, unquestionable. It is written down in its own volume, and
its recitation is a form of worship. Quran is the first source of Islamic Law.
On other hand, Sunnah is everything besides the Quran that came from God’s Messenger. It
explains and provides details for the laws found in the Quran. It also provides examples of
the practical application of these laws. It is also either direct revelation from God, or
decisions of the Messenger that were then confirmed by revelation. Therefore, the source of
all the Sunnah is revelation. The Quran is the revelation that is formally recited as an act of
worship, and the Sunnah is revelation that is not formally recited. Sunna is the second source
of Islamic Law.
Relationship with Quran
The Quran provides the general injunctions that formed the basis of the Islamic Law, without
going into all the details and secondary legislation, with the exception of a few injunctions
that are established along with the general principles. These injunctions are not subject to
change over time or with the changing circumstances of the people. The Quran, likewise,
18
comes with the tenets of belief, sets down acts of worship, mentions the stories of the nations
of old, and provides moral guidelines.
The Sunnah comes in agreement with the Quran. It explains the meanings of what is unclear
in the text, provides details for what is depicted in general terms, specifies what is general,
and explains its injunctions and objectives. The Sunnah also comes with injunctions that are
not provided by the Quran, but these are always in harmony with its principles, and they
always advance the objectives that are outlined in the Quran.
The Sunnah is a practical expression of what is in the Quran. This expression takes many
forms. Sometimes, it comes as an action performed by the Messenger. At other times, it is a
statement that he made in response to something. Sometimes, it takes the form of a statement
or action of one of the Companions that he neither prevented nor objected to. On the contrary,
he remained silent about it or expressed his approval for it.
The Sunnah explains and clarifies the Quran in many ways. It explains how to perform the
acts of worship and carry out the laws that are mentioned in the Quran. God commands the
believers to pray without mentioning the times that the prayers had to be performed or the
manner of performing them. The Messenger clarified this through his own prayers and by
teaching the Muslims how to pray. He said: “Pray as you have seen me praying.”
God makes the Hajj pilgrimage obligatory without explaining its rites. God’s Messenger
explains this by saying: “Take the rites of Hajj from me.”
God makes the Zakah tax obligatory without mentioning what types of wealth and produce it
is to be levied against. God also does not mention the minimum amount of wealth that makes
the tax obligatory. The Sunnah, though, makes all this clear.
The Sunnah specifies general statements found in the Quran. God says: “God commands you
regarding your children: to the male, a portion equal to that of two females…” (Quran 4:11)
This wording is general, applying to every family and making every child an inheritor of his
or her parents. The Sunnah makes this ruling more specific by excluding the children of
Prophets. God’s Messenger said: “We Prophets leave behind no inheritance. Whatever we
leave behind is charity.”
19
The Sunnah qualifies unqualified statements in the Quran. God says: “…and you find no
water, then perform tayammum (dry ablution) with clean earth and rub therewith your faces
and hands… (Quran 5:6)
The verse does not mention the extent of the hand, leaving the question of whether one should
rub the hands up to the wrist or the forearm. The Sunnah makes this clear by showing that it
is to the wrist, because this is what God’s Messenger did when he performed dry ablution.
The Sunnah also comes emphasizing what is in the Quran or providing secondary legislation
for a law stated therein. This includes all the Hadiths that indicate that Prayer, the Zakah tax,
fasting, and the Hajj pilgrimage are obligatory.
An example of where the Sunnah provides subsidiary legislation for an injunction found in the
Quran is the ruling found in the Sunnah that it is forbidden to sell fruit before it begins to
ripen. The basis for this law is the statement of the Quran (4:29): “Do not consume your
property amongst you unjustly, except it be a trade among you by mutual consent”.
The Sunnah contains rulings that are not mentioned in the Quran and that do not come as
clarifications for something mentioned in the Quran. An example of this is the prohibition of
eating donkey flesh and the flesh of predatory beasts. Another example of this is the
prohibition of marrying a woman and her aunt at the same time. These and other rulings
provided by the Sunnah must be adhered to.
Compilation
Sunnah was not complied during the early days of Islam because it was feared that it may
intermix with the continuing revealed Quran. Later with that reason became irrelevant, the
Prophet Muhammad (PBUH) allowed for his companion to record Sunnah. The companions
and their followers continued recording. By the end of the second century of Hijra ( 9th
century AD), many major collections of Sunnah had been authored in different names and
arrangements. They took the names like: Al-Musnad, Al-Musannaf and Al-Muwta’a, and their
content arrangements took different styles.
By the end of the third century of Hijra (9th-10th centuries AD), more comprehensive
collections had been produced, six of which have since then been regarded as being especially
authoritative and are known as “The six genuine ones”. They include the Sahih (Genuine) of
Muhammad Ibn Ismail al-Bukhari (810-70AD), the Sahih of Muslim Ibn al-Hajjaj (d.875),
20
and the four remaining are the works of Abu Daud (d.888), al –Tirmidhi (d. 892), al- Nasai
(d.916) and Ibn Majah (d. 886).

i. Define the Sunnah and Hadith.
ii. Explain the relationship and differences between Sunnah and Quran.
iii. Illustrate the major collections of Sunnah.
Activity 1.1
Give the relationship between The Holy Quran and Sunnah?
________________________________________________________
________________________________________________________
_________________________________________________________
Activity 1.2
Specify the major collections of Sunnah?
________________________________________________________
________________________________________________________
_________________________________________________________
You have come to the end of lecture Four. In this lecture you have learnt the
following:
 Sunnah is the second source of Islam which refers to the sayings, actions, and
approvals of the Prophet Muhammad (PBUH).
21
 Both Quran and Sunnah are revelation from Allah, but Quran is the miraculous speech
of God that was revealed to Prophet Muhammad (PBUH), while Sunnah is not.
 Sunnah serves as commentary to the The Holy Quran.
 There are six major collections of Sunnah; Namely: Sahih Al-Bukhari, Sahih Muslim,
Sunan Abu-Dawood, Sunan al-Tirmidhi, Sunan al-Nisai and Sunan Ibn Majah.
1. Examine the differences between Quran and Sunnah?

___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
2. Justify why Sunnah is considered the second Source of Islam?
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
Mohammad Hashim Kamali (2009); A Text book of Hadith studies : Authenticity,

compilation, Classification and criticism of Hadith. Islamic Foundation.
Koya Pk (2002); Hadith and Sunnah Ideals and realities; Islamic Book Trust/ Other Press.
22
Lecture 5
The Five Pillars of Islam
The Five Pillars of Islam are five basic acts and principles in Islam, including belief in
Allah and Prophet Muhammad, practising Five daily prayers, giving charity or
almsgiving, fasting, and pilgrimage to Mecca; and they form the framework of the
Muslim life. Here the details as follows:
1) The Testimony of Faith (Shahada):
The testimony of faith is saying with conviction, “La ilaha illa Allah, Muhammadur rasoolu
Allah.” This saying means “There is no true god (deity) but God (Allah), and
Muhammad is the Messenger (Prophet) of God.” The first part, “There is no true god but
God,” means that none has the right to be worshipped but God alone, and that God has neither
partner nor son. This testimony of faith is called the Shahada, a simple formula which should
be said with conviction in order to convert to Islam. The testimony of faith is the most
important pillar of Islam.
2) Prayer (Salah):
Muslims perform five prayers a day. Each prayer does not take more than a few minutes to
perform. Prayer in Islam is a direct link between the worshipper and God. There are no
intermediaries between God and the worshipper.
In prayer, a person feels inner happiness, peace, and comfort, and that God is pleased with
him or her. Prayers are performed at dawn, noon, mid-afternoon, sunset, and night. A Muslim
may pray almost anywhere, such as in fields, offices, factories, or universities.
3) Giving Zakat (Alms):
All things belong to God, and wealth is therefore held by human beings in trust. The original
meaning of the word zakat is both ‘purification’ and ‘growth.’ Giving zakat means ‘giving a
specified percentage on certain properties to certain classes of needy people.’ The percentage
which is due on gold, silver, and cash funds that have reached the amount of about 85 grams
of gold and held in possession for one lunar year is two and a half percent. Our possessions
are purified by setting aside a small portion for those in need, and, like the pruning of plants,
23
this cutting back balances and encourages new growth. A person may also give as much as he
or she pleases as voluntary alms or charity.
4) Fasting the Month of Ramadan:
Every year in the month of Ramadan. all Muslims fast from dawn until sundown, abstaining
from food, drink, and sexual relations.
Although the fast is beneficial to health, it is regarded principally as a method of spiritual self-
purification. By cutting oneself off from worldly comforts, even for a short time, a fasting
person gains true sympathy with those who go hungry, as well as growth in his or her spiritual
life.
5) The Pilgrimage to Makkah:
The annual pilgrimage (Hajj) to Makkah is an obligation once in a lifetime for those who are
physically and financially able to perform it. About two to three million people go to Makkah
each year from every corner of the globe. Although Makkah is always filled with visitors, the
annual Hajj is performed in the twelfth month of the Islamic calendar. Male pilgrims wear
special simple clothes which strip away distinctions of class and culture so that all stand equal
before God.
he end of the 9th century and beginning of the 10th century, several collections had been
produced, six of which have since then been regarded as being especially authoritative and are
known as “The six genuine ones”. They include the Sahih (Genuine) of Muhammad Ibn
Ismail al-Bukhari
By (810-70AD),
the end of thisthe Sahih you
lecture, of Muslim
should Ibn al-Hajjaj
be able to: (d.875), and the four
remaining are the works of Abu Daud (d.888), al –Tirmidhi (d. 892), al- Nasai (d.916) and Ibn
Majahi.(d. 886).
Mention the five pillars of Islam.
ii. Demonstrate the faith advantages of the five prayers.
iii. Discover the spirutual and social aspects of the five pillars of Islam.
24
Activity 1.1
Mention the five pillars of Islam?
________________________________________________________
________________________________________________________
_________________________________________________________
Activity 1.2
Write short summary on Zakat in Islam?
________________________________________________________
________________________________________________________
_________________________________________________________
You have come to the end of lecture Five. In this lecture you have learnt the
following:
 The Five Pillars of Islam are five basic acts and principles in Islam.
 They include belief in Allah and Prophet Muhammad, practising Five daily prayers,
giving charity or almsgiving, fasting, and pilgrimage to Mecca.
 The Five Pillars of Islam have spiritual and social impacts on Muslim’s life.
1. Discuss significance of the fasting in Islam?

___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
25
2. Analyze the social dimension of pilgrimage to Mecca?
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
Denny, F. (2011). An Introduction to Islam, Fourth Edition. Upper Saddle Ridge, NJ: Prentice
Hall.
Ahmad, Khurshid (1980). Islam: Basic principles and characteristics. Islamic Teaching Center
26
Lecture 6
The Six Pillars of Islamic Faith
The six pillars of Islamic faith are six doctrinal foundations which the Muslim’s faith stands
on. They are stated in the Quran and Sunnah as follows:
1) Belief in God (Allah):
Muslims believe in one, unique, incomparable God, Who has no son nor partner, and that
none has the right to be worshipped but Him alone. He is the true God, and every other deity
is false. He has the most magnificent names and sublime perfect attributes. No one shares
His divinity, nor His attributes. The Quran Says:
“Say, “He is God, the One. God, to Whom the creatures turn for their needs. He begets
not, nor was He begotten, and there is none like
Him.” (Quran, 112:1-4)
.
No one has the right to be invoked, supplicated, prayed
to, or shown any act of worship, but God alone.
God alone is the Almighty, the Creator, the Sovereign, and the Sustainer of everything in the
whole universe. He manages all affairs. He stands in need of none of His creatures, and all
His creatures depend on Him for all that they need. He is the All-Hearing, the All-Seeing, and
the All-Knowing. In a perfect manner, His knowledge encompasses all things, the open and
the secret, and the public and the private. He knows what has happened, what will happen,
and how it will happen. No affair occurs in the whole world except by His will. Whatever He
wills is, and whatever He does not will is not and will never be. His will is above the will of
all the creatures. He has power over all things, and He is able to do everything. He is the
Most Gracious, the Most Merciful, and the Most Beneficent. In one of the sayings of the
Prophet Muhammad, we are told that God is more merciful to His creatures than a mother to
her child. God is far removed from injustice and tyranny. He is All-Wise in all of His actions
and decrees. If someone wants something from God, he or she can ask God directly without
asking anyone else to intercede with God for him or her.
The Arabic word Allah means God (the one and only true God who created the whole
universe). This word Allah is a name for God, which is used by Arabic speakers, both Arab
27
Muslims and Arab Christians. This word cannot be used to designate anything other than the
one true God. The Arabic word Allah occurs in the Quran about 2700 times. In Aramaic, a
language related closely to Arabic and the language that Jesus habitually spoke, God is also
referred to as Allah.
2) Belief in the Angels:
Muslims believe in the existence of the angels and that they are honored creatures. The angels
worship God alone, obey Him, and act only by His command. Among the angels is Gabriel,
who brought down the Quran to Prophet Muhammad .
3) Belief in God’s Revealed Books:
Muslims believe that God revealed books to His messengers as proof for mankind and as
guidance for them. Among these books is the Quran, which God revealed to the Prophet
Muhammad. God has guaranteed the Quran’s protection from any corruption or distortion.
God has said:
4) Belief in the Prophets and Messengers of God:
Muslims believe in the prophets and messengers of God, starting with Adam, including Noah,
Abraham, Ishmael, Isaac, Jacob, Moses, and Jesus (peace be upon them). But God’s final
message to man, a reconfirmation of the eternal message, was revealed to the Prophet
Muhammad. Muslims believe that Muhammad is the last prophet sent by God, as God said.
They believe, also, that all the prophets and messengers were created human beings who had
none of the divine qualities of God.
5) Belief in the Day of Judgment:
Muslims believe in the Day of Judgment (the Day of Resurrection) when all people will be
resurrected for God’s judgment according to their beliefs and deeds.
6) Belief in predestination (Al-Qadar):
Muslims believe in Al-Qadar, which is Divine Predestination, but this belief in Divine
Predestination does not mean that human beings do not have freewill. Rather, Muslims
believe that God has given human beings freewill. This means that they can choose right or
wrong and that they are responsible for their choices.
28
The belief in Divine Predestination includes belief in four things: 1) God knows everything.
He knows what has happened and what will happen. 2) God has recorded all that has
happened and all that will happen. 3) Whatever God wills to happen happens, and whatever
He wills not to happen does not happen. 4) God is the Creator of everything.
known as “The six
By genuine ones”.
the end of They include
this lecture, the Sahih
you should (Genuine)
be able to: of Muhammad Ibn
Ismail al-Bukhari (810-70AD), the Sahih of Muslim Ibn al-Hajjaj (d.875), and the four
remaining
i. are the works
Specify the sixofpillars
Abu Daud (d.888),
of Islamic al –Tirmidhi (d. 892), al- Nasai (d.916) and Ibn
faith.
Majah (d. 886).
ii. Describe the relationship between the six pillars of Islamic Faith.
iii. Establish the spiritual aspects of the six pillars of Islamic faith.
Activity 1.1
Explain the Shahada in Islam?
________________________________________________________
________________________________________________________
_________________________________________________________
Activity 1.2
Illustrate the Islamic doctrinal view on angles?
________________________________________________________
________________________________________________________
_________________________________________________________
29
You have come to the end of lecture Six. In this lecture you have learnt the
following:
 The six pillars of Islamic faith are six doctrinal foundations which the Muslim’s faith
stands on.
 The first pillar is believing in God, followed by recognising angels, revealed books,
prophets and the day of judgement.
 The last pillar of Islamic faith is believing in God’s predestination.
1. Discuss the Islamic stand on prophets before Islam?

___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
2. Justify the Islamic perspective on pre-destination?
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
Denny, F. (2011). An Introduction to Islam, Fourth Edition. Upper Saddle Ridge, NJ: Prentice
Hall.
Ahmad, Khurshid (1980). Islam: Basic principles and characteristics. Islamic Teaching Center
30
Lecture 7
The Biography of Prophet Muhammd
Prophet Muhammad was born in 570 CE in the city of Mecca in the Arabian Peninsula, part
of modern day Saudi Arabia. As his father had died shortly after marriage, his grandfather
Abd al-Muttalib became his guardian. Abd al-Muttalib was the respected head of the clan of
Hashim and the tribe of Quraysh, to which his clan belonged. With the Quraysh being the
biggest and most influential tribe in Mecca, Abd al-Muttalib was seen as the master of all of
Mecca. The Quraysh had a special status in Mecca because they used to be in charge of the
sacred Ka’ba. The Quran tells us that this holy edifice was built by Prophets Abraham and his
son Ishmael:
And when Abraham and Ishmael were raising the foundations of the House [Abraham
prayed]: “Our Lord! Accept from us; surely You are the Hearing, the Knowing (2.127). Our
Lord! Make us Muslims and raise from our offspring a nation of Muslims. Show us our ways
of worship, and relent toward us. Surely, Your are the Relenting, the Merciful” (2.128).
This means that the Ka’ba was built around 1900 BCE, which is when Abraham is thought to
have lived. The Ka’ba maintained its venerable status as the destination of pilgrimage in the
eyes of the pilgrims and the Arab population of the Arabian Peninsula down the centuries.
Abd al-Muttalib was personally in charge of the Ka’ba.
The Prophet was only about five to six years old when he lost his mother. Orphan Muhammad
then lost his grandfather and custodian Abd al-Muttalib at the age of eight. Now one of Abd
al-Muttalib’s sons, Abu Talib, became the guardian of his orphan nephew. Though respected
by the clan of Hashim and the people of Mecca in general, Abu Talib did not possess the high
status and influence of his father. Had he been more fortunate financially, he might have
aspired to acquire that special leadership status.
When Muhammad was twenty five years old, he was hired by a woman called Khadija to take
her merchandize to Syria. Khadija, a widow fifteen years Muhammad’s senior, later proposed
marriage to him, which he agreed to. They lived together for almost a quarter of a century,
until the death of Khadija about 8-9 years after the revelation of the Quran.
31
It is interesting to note that Muhammad did not get married to any other woman during
Khadija’s life, despite the fact that polygamy was common practice in that society. Living out
his youth with only one woman in that highly polygamous environment contradicts
Muhammad’s lecherous image in the Western mind.
Muhammad was deeply interested in matters beyond this mundane life. He used to frequent a
cave that became known as “Hira‘” on the Mountain of “Nur” (light) for contemplation. The
cave itself, which survived the times, gives a very vivid image of Muhammad’s spiritual
inclinations. Resting on the top of one of the mountains north of Mecca, the cave is
completely isolated from the rest of the world. In fact, it is not easy to find at all even if one
knew it existed. After visiting the cave, I found myself concluding that Muhammad must have
been divinely guided to that hideaway, even if he had chosen it consciously. Once inside the
cave, it is a total isolation. Nothing can be seen other than the clear, beautiful sky above and
the many surrounding mountains. Very little of this world can be seen or heard from inside the
cave. The inhabitant of that cave was obviously interested in things beyond this world and its
material riches.
It was in that cave in 610 CE, i.e. at the age of forty, that Prophet Muhammad received from
Allah the first verses of the Quran. Then and there, history changed.
The Quran continued to be revealed in fragments to Prophet Muhammad over the following
twenty two years. The last words of the Book were revealed to the Prophet shortly before his
death in 632 CE.
In the first two to three years after the revelation, the Prophet preached Islam secretly to
individuals whom he trusted. When he started calling people to Islam publicly, the new
religion gradually attracted more people but, not surprisingly, also increasing hostility from
the idol worshipping population of Mecca. The Prophet was subjected to harassment and
abuse. However, armed with patience, resilience, and determination, and protected by his
uncle Abu Talib and the clan of Hashim, the Prophet was able to carry on preaching the new
faith to people.
Converts to Islam, some of whom were slaves, had to suffer all kinds of persecution,
including brutal torture and murder, at the hands of the enemies of the new religion in Mecca.
In 614 CE, the Prophet had to instruct a group of Muslims to escape the persecution to
Abyssinia and seek the protection of its just Christian king. The Quraysh then sent a
32
delegation to the king, carrying precious gifts, to secure the extradition of the Muslim
refugees. The king, however, rejected the bribe and let the Muslims stay in Abyssinia.
One year later, the Quraysh imposed economic and social sanctions on the Prophet, his
followers, and his clan. As a result, the Muslims withdrew to a mountain in Mecca. The
sanctions lasted about three years before collapsing in 618/619 CE without achieving their
goals.
Soon afterward, the Prophet lost his wife Khadija. Matters got worse quickly with the death of
his uncle and protector. Prophet Muhammad started to suffer more from the disbelievers’
relentless attempts to uproot Islam and destroy its followers. During the pilgrimage season in
622 CE, Muhammad met in Mecca with a number of chiefs from the city of Yathrib, where he
had previously sent some Muslims to settle in. Having converted to Islam, the chiefs made a
secret pledge to protect the Prophet should the Quraysh try to kill him.
However, the Quraysh learned about the agreement, so the people from Yathrib had to return
quickly to their city. Sensing that the danger to Muslims has increased, Muhammad instructed
them to immigrate individually or in small groups to Yathrib. The Qurayshites tried to prevent
Muslims from fleeing Mecca to Yathrib, but the converts continued to sneak out gradually.
The continuing immigration of Muslims to Yathrib where they had allies was already very
bad news for the Qurayshites. This could yet get much worse if Muhammad also would move
to that city. They decided that they had no other option but to kill him.
The various clans of the tribe of Quraysh agreed to act as one and assassinate the Prophet
while asleep. The idea behind acting collectively was that no one party could be blamed for
the killing and become embroiled in a war of vengeance with the clan of Hashim.
The assassination plan, however, was sabotaged by divine intervention. The night the murder
was planned to take place, Allah informed His Prophet of the danger and ordered him to
secretly leave Mecca and head to the city of Yathrib. The latter became known as “al-Madina
al-Munawwara” (the illuminated city), or “al-Madina” for brief, after the arrival of the
Prophet.
This famous event, known as the “Hijra ” (immigration), occurred in 622 CE, about thirteen
years after the revelation of the first verses of the Quran. This flight was destined to have far-
33
reaching consequences in establishing the Islamic community, strengthening the position of
Islam, and spreading its message.
The Prophet lived in al-Madina for about ten years. By the time of his departure from this
world in 632 CE, Islam had become well established as the religion of the Arabian Peninsula
and had made inroads in neighboring regions; Muslims had become a major force to be
reckoned with in the area.
Byworks
remaining are the the end
of of
AbuthisDaud
lecture, al –Tirmidhi
you should
(d.888), be able(d.
to:892), al- Nasai (d.916) and Ibn
Majah (d. 886).
i. Establish the early life of Prophet Muhammad in Mecca.
ii. Describe the life of Prophet Muhammad in Medina.
iii. Ilustrate the local and international achievements of Prophet Muhammad.
Activity 1.1
Mention the activites done by Prophet Muhammad in Mecca before
revealation?
________________________________________________________
________________________________________________________
_________________________________________________________
Activity 1.2
Outline the reasons that forced Prophet Muhammad to Immigrate to
Medina?
________________________________________________________
________________________________________________________
_________________________________________________________
34
. You have come to the end of lecture Seven. In this lecture you have learnt
the following:
 Prophet Muhammad was born in Mecca in 570 CE.
 In 610 CE, Allah revealed The Holy Quran to Him At age of 40.
 He propagated Islam in Mecca for 13 years.
 As a result of persecution from his Arab opponents, Allah ordered him to immigrate to
Yathrib (Medina), 500 km north to Mecca.
 He immigrated to Medina in in 622 CE and managed to establish Islamic State theres.
 He died at Medina in 632 AD at age of 63 years.
1. Enlighten why Prophet Muhammad achieved most of his goals

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
2. Compare the common elements among the lives of prophets
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
35
Lings, Martin (1983). Muhammad: His Life Based on the Earliest Sources. Inner Traditions
International, Ltd. Rochester, Vermont.
Ali, Kecia (2014). The Lives of Muhammad. Harvard University Press.
Ali, Muhammad Mohar (1997). The Biography of the Prophet and the Orientalists. King Fahd
Complex for the Printing of the Holy Quran.
36
Lecture 8
Islamic Calendar and Festivals
The Islamic calendar is a lunar calendar consists of twelve months in a year and 354 days.
There are either 29 or 30 days in each month, but they are not in order. It is also called as Hijri
calendar.
Islamic festivals or the holidays are celebrated according to Islamic calendar. The traditional
practice is that the festival dates are decided and declared by an Islamic court or committee of
Muslim leaders and scholars in local country. This practice is followed in majority of Muslim
countries. Muslim leaders follow the process of first sighting of crescent moon after sunset to
decide first day of each month and then festivals are derived from there.
The month of Muharram marks the beginning of the Islamic liturgical year. The Islamic year
begins on the first day of Muharram, and is counted from the year of the Hijra (Immigration)
the year in which Prophet Muhammad emigrated from Mecca to Medina (A.D. July 16, 622).
There are many cultural and heritage festivals which are celebrated across the Islamic world,
but the official religious festivals are the following:
1- Eid al-Fitr (1 Shawwal): The Celebration Concluding Ramadan
Eid al-Fitr, which literally means "Festival of Breaking the Fast" is one of the two most
important Islamic festivals (Eid al-Adha is the other). It is celebrated to mark the end of
Ramadan, the month of fasting. Fitr. At Eid al-Fitr, people dress in their finest clothes, adorn
their homes with lights and decorations, give treats to children and enjoy visits with friends
and family.
A sense of generosity and gratitude colours these festivities. Although charity and good deeds
are always important in Islam, they have special significance at the end of Ramadan. As the
month draws to a close, Muslims are obligated to share their blessings by feeding the poor and
making contributions to mosques.
2- Eid al-Adha (10 Dhu'l-Hijjah): The celebration concluding the Hajj
One of the two most important Islamic festivals is Eid al-Adha which begins on the 10th day
of Dhu'l-Hijja, the last month of the Islamic calendar. Lasting for three days, it occurs at the
37
conclusion of the annual Hajj, or pilgrimage to Mecca. The festival is celebrated by sacrificing
a lamb or other animal and distributing the meat to relatives, friends, and the poor.
Eid al-Adha commemorates the Prophet Abraham's willingness to obey Allah by sacrificing
his son, Ishmael. According to the Qu'ran, just before Abraham sacrificed his son, Allah
replaced Ishmael with a ram, thus sparing his life. The sacrifice process symbolizes obedience
to Allah and defiance to Satan who appeared several times to Abraham so that he may not
follow the command of Allah to sacrifice with his son, Ishmael.
remaining are the By the of
works endAbu
of this
Daudlecture, youalshould
(d.888), be able
–Tirmidhi to: al- Nasai (d.916) and Ibn
(d. 892),
Majahi.(d. 886).
Establish the type of Islamic calendar.
ii. Specify the two officail festivals in Islam.
iii. Demonstrate the wisdom behind the Islamic festivals.
Activity 1.1
Explain the importance of Islamic calendar?
________________________________________________________
________________________________________________________
_________________________________________________________
Activity 1.2
Display the significance of Hijra (Immigration) in Islam?
________________________________________________________
________________________________________________________
_________________________________________________________
38
. You have come to the end of lecture Eight. In this lecture you have learnt
the following:
 The Islamic calendar is a lunar calendar with 12 months and 354 days.
 There are 29 or 30 days in each month.
 The Islamic festivals are declared by Islamic courts or committee of Muslim scholars
and leaders.
 The official Islamic festivals are: Eidul-Fitr, which marks the end of Ramadan month,
and Eidul-Adha, which is celebrated on the 10th day of the last month in Islamic
calendar (Dhul-Hijjah).
 Eidul-Adha commemorates the Prophet Abraham's willingness to obey Allah by
sacrificing his son, Ishmael.
3. Highlight the kind of the Islamic calendar?

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
__________________
4. Compare the Islamic festivals with the Christian festivals?
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
39
Ali, Kecia (2014). The Lives of Muhammad. Harvard University Press.
Ali, Muhammad Mohar (1997). The Biography of the Prophet and the Orientalists. King Fahd
Complex for the Printing of the Holy Quran.
Lings, Martin (1983). Huhammad: His Life Based on the Earliest Sources. Inner Traditions
International, Ltd. Rochester, Vermont.
40
Lecture 9
Islam and Religious Tolerance
The Holy Quran clearly stresses the importance of religious freedom. There is no compulsion
in the matters of religion. Faith is an individual concern and commitment, between you and
the One God. Quran (2: 257) says: “There should be no compulsion in religion. Surely, the
right way has become distinct from error”.
Islam stresses on a person finding the truth through their own path. If a faith is true, then it
will appeal to the heart. This is why the verse states: ‘Surely, the right way has become
distinct from error’. Islam stresses that Muslims must not force or compel non-Muslims to
believe in Islam.
Elsewhere, in Quran: (10: 100), we read: “And if your Lord had enforced His will, surely, all
who are on the earth would have believed together”.
This verse shows that religious freedom is part of Allah’s design. Allah hasn’t forced anyone,
so who are we to do so? By forcing your faith upon someone, is really having no faith at all.
This is not the idea behind Allah creating this physical world. As the verse states, it could
have been easy for Allah to force His Will, but Allah gave all free will instead; and gave them
choices. Human beings must choose the right path or be answerable for the consequences.
Through all the Holy Books, Allah has explained to the result of this choice. Either you
submit to the One God and attain Paradise or you reject Him and attain Hell. But that has to
be our choice. Likewise, the path we take, must be our choice.
Eexamples of Religious Tolerance in Islam
The best example of Tolerance in Islam is the Prophet Muhammad (PBUH). He actively
promoted peace, tolerance and compassion for all non-Muslim minorities. He did not simply
demand religious tolerance of his followers; but he laid down the foundations to provide legal
and constitutional protections for religious minorities.
When the Holy Prophet (PBUH) settled in Medina, he set about creating the first Islamic state.
In Medina were not only Muslims, but there were three Jewish tribes and other Arabs who had
not accepted Islam. The Holy Prophet (PBUH) was asked to govern all the citizens. To
achieve this, he made a formal agreement, known as the Charter of Medina in 622 A.D.
41
This Charter of Medina pre-dated the English Magna Carta by almost six centuries. A formal
agreement between Prophet Muhammad (PBUH) and all of the significant tribes and families
of Medina, including Muslims, Jews and non-Muslim Arabs.
• Remarkably 45% of the total population in Medina consisted of non-Muslim Arabs,

• 40% consisted of Jews,
• and only 15% consisted of Muslims.
The Charter consists of 47 clauses which set forth the formation of a sovereign nation-state
with a common citizenship for all communities. The Charter protects fundamental human
rights for all citizens, including equality, cooperation, freedom of conscience and freedom of
religion. Clause 25 specifically states that Jews and non-Muslim Arabs are entitled to practice
their own faith without any restrictions. In short, this was the first document in history to
establish religious freedom as a fundamental constitutional right.
The Holy Prophet Muhammad (PBUH) sent letters to various kings surrounding Arabia
declaring his intention for peace and cooperation. One such letter was written to the monks of
St. Catherine’s Monastery of Mount Sinai in 628 A.D. and known today as the “Charter of
Privileges.” The letter reads:
“This is a message from Muhammad, son of Abdullah, as a covenant to those who adopt
Christianity, near and far, we are with them. Verily I, the servants, the helpers, and my
followers defend them, because Christians are my citizens; and by Allah! I hold out against
anything that displeases them. No compulsion is to be on them. Neither are their judges to be
removed from their jobs nor their monks from their monasteries. No one is to destroy a house
of their religion, to damage it, or to carry anything from it to the Muslims’ houses. Should
anyone take any of these, he would spoil God’s covenant and disobey His Prophet. Verily,
they are my allies and have my secure charter against all that they hate. No one is to force
them to travel or to oblige them to fight. The Muslims are to fight for them. If a female
Christian it married to a Muslim, it is not to take place without her approval. She is not to be
prevented from visiting her church to pray. Their churches are to be respected. They are
neither to be prevented from repairing them nor the sacredness of their covenants. No one of
the nation of (Muslims) is to disobey the covenant till the Last Day (end of the world).”
Western Islamic scholar, Marmaduke Pickthall, comments on this letter as follows:
42
“The Charter which Muhammad (saw) granted to the Christian monks of Sinai is a living
document. If you read it, you will see that it breathes not only goodwill, but also actual love.
He gave to the Jews of Medina, so long as they were faithful to him, precisely the same
treatment as to any Muslims. He never was aggressive against any man or class of men . . .
The story of his reception of Christian and Zoroastrian visitors is on record. There is not a
trace of religious intolerance in any of this.”
Umar Pact 636 AD.
Umar Pact is one of the prominent evidence on Islam’s tolerance. The Pact of Umar, also
known as the Covenant of Umar, Treaty of Umar or Laws, is an official treaty which reached
between the second the second Caliph in Islam, Umar Ibn Khattab; who was representing the
Muslim nation at the time, and the Christians and Jews of Jerusalem and Mesopotamia which
later gained a canonical status in Islamic jurisprudence. There are several versions of the pact,
differing both in structure and stipulations.
However, the pact contains a list of rights and restrictions on non-Muslims (Dhimmis) which,
by abiding to them, the non-Muslims are granted full security and protection of their lives,
families, properties and possessions. According to Ibn Taymiyya, one of the jurists who
approved the authenticity of the pact, the non-Muslims have the right “to free themselves from
the Umar’s Covenant and claim equal status with the Muslims; if they enlisted in the army of
the state and fought alongside the Muslims in battle”.
Majah (d. 886).

i. Establish relgious tolerance in Islam from Quran and Sunnah.
ii. Extract examples of tolerance in Islam from the life of Prophet Muhammad and his
companions.
iii. Refute the claims which accusing Islam of being non-tolerant religion.
43
Activity 1.1
Give evidences from Quran and Sunnah on religious tolerance?
________________________________________________________
________________________________________________________
_________________________________________________________
Activity 1.2
Mention two examples of religious tolerance in Islamic history?
________________________________________________________
________________________________________________________
_________________________________________________________
. You have come to the end of lecture Nine. In this lecture you have learnt
the following:
 Quran contains many verses that call for religious tolerance.
 Prophet Muhammad was prominent example for religious tolerence in Islam.
 The non-Muslims have full rights to exercise all of human rights in Islamic state.
 It is incorerect to accuses Islam of being intolerant religion; hence its principles are
against religious harrassement and persecution.
1. Display the Islamic perspective on religious tolerance?

_______________________________________________________________
_______________________________________________________________
44
_______________________________________________________________
____________________________________
2. Apply two examples of religious tolerance from the Prophetic Traditions?
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
Friedmann, Yohanan (2003). Tolerance and Coercion in Islam: Interfaith Relations in the
Muslim Tradition. Cambridge University Press.
45
Lecture 10
Islam and Human Rights
The Islamic model of human rights in particular is striking in its rigor, its vision and its
relevance to modern times. The distinguishing feature of human entitlements in Islam is that
they are the natural outcome of a broader practice of faith, deeds and social behavior that
Muslims believe are divinely mandated. The Quran. (16:90), says:
“God commands justice, doing good, and generosity towards relatives and He forbids what is
shameful, blameworthy, and oppressive. He teaches you, so that you may take heed”.
Islam’s contribution to human rights is best appreciated when viewed against the backdrop of
world history as well as the realities of modern times. Social, racial, gender, and religious
inequities continue to exist. Economic and social disparities have resulted in oppression of the
lower classes; racial prejudices have been the cause of subjugation and enslavement of people
with darker skin; women have been weighed down by chauvinistic attitudes, and pervasive
attitudes of religious superiority have led to widespread persecution of people with different
beliefs.
When considering the question of human rights and Islam, it is important to distinguish the
divinely prescribed rights of Islam from potential misinterpretation and misapplication by
imperfect human beings. Just as Western societies still fight against racism and discrimination,
many Muslim societies struggle to fully implement the rights outlined in Islam.
Among the rights which were addressed and honoured in the Holy Quran are the following:
A. Dignity and Equality
Human rights in Islam stem from two foundational principles: dignity and equality. Dignity is
a fundamental right of every human being merely by virtue of his or her humanity; as Allah
states in the Quran(17:70).:
“We have honored the children of Adam and carried them by land and sea; We have provided
good sustenance for them and favored them specially above many of those We have created”.
Regarding equality, God clearly declares that in His sight, the only distinguishing factors
between humans are righteousness and piety and says in the Quran (49:13):
46
“People, We created you all from a single man and a single woman, and made you into races
and tribes so that you should recognize one another. In God’s eyes, the most honored of you
are the ones most mindful of Him: God is all knowing, all aware”.
The diversity of humanity into many races and ethnicities is a testament to God’s majesty and
wisdom. Therefore, racial superiority and discrimination is prohibited in Islam and contradicts
its essence. This concept is exemplified in the final sermon of Prophet Muhammad who
proclaimed:
“No Arab has any superiority over a non-Arab, nor does a non-Arab have any superiority
over an Arab. Nor does a white man have any superiority over a black man, or the black man
any superiority over the white man. You are all the children of Adam, and Adam was created
from clay”.
B. Right to Life
The Quran upholds the sanctity and absolute value of human life and points out that, in
essence, the life of each individual is comparable to that of an entire community and,
therefore, should be treated with the utmost care (Quran 4: 32).
In Islam, life is a sacred trust from God and the most basic right of a human being. No
individual is permitted to take the life of another, unless it is for justice administered by a
competent court following due process of law.
God recognizes this right in the Quran, “Nor take life – which Allah has made sacred – except
for just cause” (17:33). He also says, “…if anyone kills a person – unless in retribution for
murder or spreading corruption in the land – it is as if he kills all mankind while if any saves a
life it is as if he saves the lives of all mankind” (5:32).
Not only do human beings have the right not to be harmed, they have the right to be
safeguarded from harm, physical or otherwise. For instance, under Islamic law, people are
legally liable for not preventing a blind man from dying of a perilous fall, if they were in a
position to save him. Even during war, Islam enjoins that one deals with the enemy nobly on
the battlefield. Enemy soldiers and prisoners of war are not to be tortured or mutilated under
any circumstances. Islam has also drawn a clear line of distinction between combatants and
non-combatants.
C. Freedom of Belief
47
Contrary to popular misconceptions, a genuine Islamic republic is obligated to not only permit
but respect diversity. Thus, non-Muslims within an Islamic territory are allowed to worship in
accordance with their religion. There are many examples of this historically.
When Muslims began ruling Palestine in 637 C.E., they invited the Jewish people to live in
Jerusalem after 500 years of exile. In 1187 C.E., after retaking Palestine from the Crusaders,
Muslims treated Christians with honor despite the brutality they had endured at the hands of
the Crusaders. Christians were allowed to leave in peace or to stay in harmony.
While Spain was under Muslim rule, the city of Cordova was considered the intellectual
center of Europe, where students went to study philosophy, science and medicine under
Muslim, Jewish and Christian scholars. This rich and sophisticated society took a tolerant
view towards other faiths, while peaceful coexistence was unheard of in the rest of Europe.
The historian James Burke mentions in his book, The Day the Universe Changed, that
thousands of Jews and Christians lived in safety and harmony with their Muslim overlords in
Muslim Spain.
D. Right to Justice
The Quran puts great emphasis on the right to seek justice and the duty to do justice. In the
Quranic worldview, justice denotes placing things in their rightful place. It also means giving
others equal treatment.
The Quran considers justice to be a supreme virtue. It is a basic objective of Islam to the
degree that it stands next in order of priority to belief in God’s exclusive right to worship
(Tawheed) and the truth of Muhammad’s prophethood. God declares in the Quran:
“God commands justice and fair dealing...” (Quran 16:90)
Therefore, one may conclude that justice is an obligation of Islam and injustice is forbidden.
The centrality of justice to the Quranic value system is displayed by the following verse:
“We sent Our Messengers with clear signs and sent down with them the Book and the
Measure in order to establish justice among the people…” (Quran 57:25)
The phrase ‘Our Messengers’ shows that justice has been the goal of all revelation and
scriptures sent to humanity. The verse also shows that justice must be measured and
implemented by the standards and guidelines set by revelation. Islam’s approach to justice is
48
comprehensive and all-embracing. Any path that leads to justice is deemed to be in harmony
with Islamic Law. All means, procedures, and methods that facilitate, refine, and advance the
cause of justice, and do not violate the Islamic Law are valid.
In Islam, justice is also a moral virtue and an attribute of human personality, as it is in the
Western tradition. Justice is close to equality in the sense that it creates a state of equilibrium
in the distribution of rights and duties, but they are not identical. The Prophet of Islam
declared:
“There are seven categories of people whom God will shelter under the shade of His throne
on the Day when there will be no shade except this. [One is] the just
leader.”(Saheeh Muslim).
God spoke to His Messenger in this manner:
“O My slaves, I have forbidden injustice for Myself and forbade it also for you. So avoid
being unjust to one another.” (Saheeh Muslim)
Thus, justice represents moral rectitude and fairness, since it means things should be where
they belong.
E. Right to will Freedom
The Quran is deeply concerned about liberating human beings from every kind of bondage.
Recognizing the human tendency toward dictatorship and despotism, the Quran says with
clarity and emphasis in (Surah 3:79):
"It is not (possible) That a man, to whom Is given the Book, and Wisdom, And the Prophetic
Office, Should say to people: “Be ye my worshippers Rather than Allah's” On the contrary
(He would say): “Be ye worshippers Of Him Who is truly The Cherisher of all.”.
The institution of human slavery is, of course, extremely important in the context of human
freedom. Slavery was widely prevalent in Arabia at the time of the advent of Islam, and the
Arab economy was based on it. Not only did the Quran insist that slaves be treated in a just
and humane way, but it continually urged the freeing of slaves. By laying down, in Chapter
(47: 4), that prisoners of war were to be set free, "either by an act of grace or against ransom",
the Quran virtually abolished slavery since "The major source of slaves - men and women -
was prisoners of war". Because the Quran does not state explicitly that slavery is abolished, it
49
does not follow that it is to be continued, particularly in view of the numerous ways in which
the Quran seeks to eliminate this absolute evil. A book which does not give a king or a prophet
the right to command absolute obedience from another human being could not possibly
sanction slavery in any sense of the word.
The greatest guarantee of personal freedom for a Muslim lies in the Quranic decree that no
one other than God can limit human freedom and in the statement that "Judgment, as to what
is right and what is wrong, rests with God alone".
The Quran gives to responsible dissent the status of a fundamental right. In exercise of their
powers, therefore, neither the legislature nor the executive can demand unquestioning
obedience...The Prophet, even though he was the recipient of Divine revelation, was required
to consult the Muslims in public affairs. Allah addressing the Prophet says (3:159):
“...and consult with them upon the conduct of affairs. And...when thou art resolved, then put
thy trust in Allah”.
Since the principle of mutual consultation (Shura) is mandatory, it is a Muslim's fundamental

right, as well as responsibility, to participate in as many aspects of the community's life as
possible. The Quranic proclamation in Surah (2: 256):
“There shall be no coercion in matters of faith”
guarantees freedom of religion and worship. This means that, according to Quranic teaching,
non-Muslims living in Muslim territories should have the freedom to follow their own faith-
traditions without fear or harassment. A number of Quranic passages state clearly that the
responsibility of the Prophet Muhammad is to communicate the message of God and not to
compel anyone to believe. The right to exercise free choice in matters of belief is
unambiguously endorsed by the Quran which also states clearly that God will judge human
beings not on the basis of what they profess but on the basis of their belief and righteous
conduct, as indicated by Quran (2:62) which says:
“Those who believe (in the Quran) And those who follow the Jewish (scriptures), And the
Christians and the Sabians, Any who believe in God And the Last Day, And work
righteousness, shall have their reward With the Lord: on them Shall be no fear, nor shall they
grieve”.
The Quran recognizes the right to religious freedom not only in the case of other believers in
God, but also in the case of not-believers in God (if they are not aggressing upon Muslims).
50
In the context of the human right to exercise religious freedom, it is important to mention that
the Quranic dictum, "Let there be no compulsion in religion" applies not only to non- Muslims
but also to Muslims. While those who renounced Islam after professing it and then engaged in
"acts of war" against Muslims were to be treated as enemies and aggressors, the Quran does
not prescribe any punishment for non-profession or renunciation of faith. The decision
regarding a person's ultimate destiny in the hereafter rests with God.
The right to freedom includes the right to be free to tell the truth. The Quranic term for truth is
"Haqq" which is also one of God's most important attributes. Standing up for the truth is a
right and a responsibility which a Muslim may not disclaim even in the face of the greatest
danger or difficulty. While the Quran commands believers to testify to the truth, it also
instructs society not to harm persons so testifying.
F. Right to Acquire Knowledge
The Quran puts the highest emphasis on the importance of acquiring knowledge. That
knowledge has been at the core of the Islamic world-view from the very beginning is attested
to by Surah (96:1-5), which Muslims believe to the first revelation received by the Prophet
Muhammad (PBUH).
Asking rhetorically if those without knowledge can be equal to those with knowledge , the
Quran exhorts believers to pray for advancement in knowledge. The famous prayer of the
Prophet Muhammad was "Allah grant me Knowledge of the ultimate nature of things" and one
of the best known of all traditions is "Seek knowledge even though it be in China."
According to Quranic perspective, knowledge is a prerequisite for the creation of a just world
in which authentic peace can prevail. The Quran emphasizes the importance of the pursuit of
learning even at the time, and in the midst, of war.
G. Right to Sustenance
As pointed out by Surah (11: 6), every living creature depends for its sustenance upon God. A
cardinal concept in the Quran - which underlies the socio-economic-political system of Islam -
is that the ownership of everything belongs, not to any person, but to God. Since God is the
universal creator, every creature has the right to partake of what belongs to God. This means
that every human being has the right to a means of living and that those who hold economic or
political power do not have the right to deprive others of the basic necessities of life by
51
misappropriating or misusing resources which have been created by God for the benefit of
humanity in general.
H. Right to Work
According to Quranic teaching every man and woman has the right to work, whether the work
consists of gainful employment or voluntary service. The fruits of labour belong to the one
who has worked for them - regardless of whether it is a man or a woman. As Surah (4: 32)
states: “to men Is allotted what they earn, And to women what they earn”.
Majah (d. 886).

i. Demonstarte How Islam has protected Human rights.
ii. Display exmples of protecting Human Rights in Islam.
iii. Exercise the spirit of Islam on Human rights and peaciful co-existence.
Activity 1.1
Give evidences from Quran on Human rights?
________________________________________________________
________________________________________________________
_________________________________________________________
Activity 1.2
Ellaborate the Quranic perspective on Freedom right?
________________________________________________________
________________________________________________________
_________________________________________________________
52
. You have come to the end of lecture Ten. In this lecture you have learnt the
following:
 The Holy Quran obseved all Human rights regardless to race and religion.
 Among the human rights that observed by islam are: Dignity and Equality, Right to
life, Freedom of belief, Justice, Freedom of will, Knowledge, Sustenance and Right to
work.
 The above mentioned evidences refutes accusing Islam of breaching Human rights.
1. Examine “right to justice” according to Islamic stand?

_______________________________________________________________
_______________________________________________________________
_______________________________________________________________
____________________________________
2. Compare Islam with the current civil law on hman rights?
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
___________________________________________________________________________
Senturk, Recep, (2014). Human Rights, in Muhammad in History, Thought, and Culture: An
Encyclopedia of the Prophet of God (2 vols.), Edited by C. Fitzpatrick and A. Walker, Santa Barbara.
Elizabeth Mayer, Ann (1995). Islam and Human Rights Tradition and Politics. Westview Press.
53
Lecture 11
Isalm and Gender Issues
Spiritual equality, responsibility and accountability for both men and women are a well-
developed theme in the Quran. Spiritual equality between men and women in the sight of God
is not limited to purely spiritual, religious issues, but is the basis for equality in all temporal
aspects of human endeavor. Allah says: (3:195):
“And their Lord responded to them, "Never will I allow to be lost the work of [any]
worker among you, whether male or female; you are of one another”.
Numerous verses of the Qur’an and Prophetic Traditions enjoin gender equality which
categorically proves that gender inequality is not faith-based. Quran (4:1) says:
“O mankind! Fear your Lord Who (initiated) your creation from a single soul, then from it
created its mate, and from these two spread (the creation of) countless men and women.”.
This verse clearly expounds that man or woman are created from a single entity and are
basically equal genders. As a gender, one is not superior to the other.
Another verse in Quran, (2:228) says:
“And according to usage, women too have rights over men similar to the rights of men over
women.”
This Verse denotes that rights enjoyed by men are the duties of the women and the duties of
men are the rights of women. This implies a similitude between both the genders. There is no
right conferred on man that woman may be deprived of because she is a woman. However, the
Quran states that men were given advantage over women in response to the nature of their
resposibilities not as a result of downing or demeaning woman. Quran (2:228) says:
“Men, however, have an advantage over them.”
Here the Qur’an refers to man’s superiority by virtue of his responsibility of protection and
maintenance of woman and fulfillment of their rights. Nature has made him stronger, more
responsible and tolerant with reference to ordinary matters of life. So man is held superior to
woman in the grade of responsibility.
54
Social and societal structure of Islam is based on family system which can be secure if made
subservient to natural discipline:
“Men are guardians and managers over women.” Quran (4:34).
The Arabic word ‘qawwam’ used in this verse denotes support, protection and supervision
according to the Arabic usage. The relation between rights and duties in Islam is reciprocal
and cannot be compartmentalized. However, man has been made more responsible in
connection with the performance of social and economic obligations. Maintenance of woman
is the basic responsibility of man in the Islamic Law. At no place has this responsibility been
placed on woman. Woman has been freed of the burden of social, political and economic
responsibilities. But they have been given more freedom than men under certain rules and
regulations and the opportunities for women to capitalize on them are more than those
enjoyed by men. For example on economic matters the Quran (4:32) says:
“Men will have a share of what they earn, and women will have a share of what they earn.”
For men is what they earn and for women is what they earn. But woman has not been
burdened with the financial responsibilities of family. It has squarely been placed on the
shoulders of man; he is responsible to ensure the fulfillment of the rights of woman even
though she may be earning herself. It is not her responsibility to bear the financial burden of a
family. Whatever she earns is her personal income to which man cannot stake any claim
legally. However, it will be an act of benevolence on part of a woman if both of them spend on
the wellbeing of their children out of their volition. But whether she earns or not she has been
given the guarantee of complete economic maintenance; man is responsible for that.
Men and women enjoy equal rights in all walks of life according to teachings of Islam. Islam
regards woman a complete legal personality. Like man it has given woman the right to choose
the head of the state, participate in the legislative work and vote in the performance of state
matters.
There is no discrimination between men and women in opportunities at different levels. Both
enjoy equal opportunities in all walks of life. However, it is also necessary to distinguish
between the responsibilities Islam has placed on both so that they could utilize their
capabilities accordingly in the best manner, within their respective spheres and do not have to
encounter any social disorder. So far as the assignment of various responsibilities to women
on the basis of capability is concerned, Islamic history is replete with examples.
55
In the absence of gender equality a society would not only face deprivation, economic
inequality and other social evils but would also be unable to tread the path of life with a win-
win mindset. As for its relation to religion, Islam enjoins to promote gender equality in all
walks of life, be it economic, social, worldly or religious.
1. Establish the Quranic stand on gender isssues.

2. Display evidences form Quran and Sunnah on gender justice in Islam.
3. Demonstarte that every human being is responsible infront of God regardless of his
gender.
Activity 1.1
Explain three rights that Islam allocated to woman?
________________________________________________________
________________________________________________________
_________________________________________________________
Activity 1.2
Ouline the responsibility of woman in Islam?
________________________________________________________
________________________________________________________
_________________________________________________________
You have come to the end of lecture Eleven. In this lecture you have learnt the
following:
 Islam equates between the two genders in terms of dignity and responsibilities.
56
 Islam allocates full rights to woman as core principal member in the society.
 Every body will receive his reward in the Day of Judgement regardless of his gender.
 Accusing Islam of downing woman is a baseless acussation.
1. Demonstrate any three evidences on gender equality in Islam?

_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
__________________
2. Discuss the notion which accuses Islam of abusing woman?
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
_____________________________________________________________________
________________________
Wadud-Muhsin, Amina. (1999). Qur’an and Woman: Reading the Sacred Text from a
Woman’s Perspective. New York, Oxford University Press, reprint ed.
Elizabeth Mayer, Ann (1995). Islam and Human Rights Tradition and Politics. Westview
Press.
57
EVALUATION
We appreciate your evaluation of the course. Please give us comments in the following areas
and forward them to the Digital Content Coordinator ([email protected]) at your earliest
convenience.
Circle the most appropriate response

Clarity of information Very clear Clear Not clear
Sequence of content Very good Good Poor
Standard of material Very good Good Poor
Questions in assessed assignment Very helpful Helpful Not helpful
Time required covering content Adequate No comment Inadequate
Suggestions you would like to make concerning this course:

-----------------------------------------------------------------------------------------------------------------
-----------------------------------------------------------------------------------------------------------------
-----------------------------------------------------------------------------------------------------------------
-----------------------------------------------------------------------------------------------------------------
-----------------------------------------------------------------------------------------------------------------
Approved or Rejected
58

Module - Bhu 1105 Intro To Islam

Uploaded by

Copyright:

Available Formats

Module - Bhu 1105 Intro To Islam

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Module - Bhu 1105 Intro To Islam

Uploaded by

Copyright:

Available Formats

P.

SCHOOL OF SOCIAL SCIENCES

COURSE CODE: BHU 1105

COURSE TITLE: INTRODUCTION TO ISLAM

DR. MOHAMED SHEIKH ALIO

copyright@2016-All rights reserved for MKU

Self Assessment Question (SAQs)

Expected learning outcome:

By the end of the course, the student should be able to:

1. Define the correct meaning of the word “Islam”.

Week Topic Sub-Topic Hours

Week 1. Intoduction Definition of Islam 3

Week 2. Introduction Arabia and Middle East before Islam 3

Week 3. Sources of Islam The Holy Quran 3

Week 4. Sources of Islam The Sunnah (Hadith) 3

Week 5. Examination CAT 1 3

Week 6. Islamic Bractices The Five Pillars of Islam 3

Week 7. Islamic Beliefs The Six Pillars of Faith 3

Week 8. Prophet Muhammad The Biography of Prophet Muhammad 3

Week 9. Calendar and Festivals Islamic Calendar and Festivals 3

Week 11. Islam and Humanity Islam and Human rights 3

Week 12. Islam and Humanity Islam and Gender Issues 3

Week 13 Examination CAT 2 3

Week 14. Recap Revision 3

Teaching / Learning Methodologies

Instructional Materials and Equipment

Assignment and presentations - 15 (Degree curriculum)

Term paper/project - 15 (Degree curriculum)

Final Examination - 70 (Degree curriculum)

Examination week 13& 14 for Diploma = 70%

Group discussion presentation

Presentation of concept note based on the course (applicable to PhD students, 15

Development of research paper for potential publication (applicable to PhD

Recommended text book with publication dates:

i. Denny, F. (2011). An Introduction to Islam, Fourth Edition. Upper Saddle Ridge,

Dean/ Associate Dean--------------------------Date-----------sign-----------------

COURSE OUTLINE ..................................................................................................................2

TABLE OF CONTENT .............................................................................................................5

Lecture 1: Definition of Islam ...................................................................................................6

Lecture 2: Arabia and Middle East before Islam........................................................................9

Lecture 3: The Holy Quran………………………....................................................................13

Lecture 4: The Sunnah…….......................................................................................................18

Lecture 5: The Five Pillars of Islam…………………..............................................................23

Lecture 6: The six Pillars of Islamic Faith................................................................................27

Lecture 7: The Biography of Prophet Muhammad....................................................................31

Lecture 8: Islamic Calendar and Festivals…….......................................................................37

Lecture 9: Islam and Religious Tolerance.................................................................................41

Lecture 10: Islam and Human rights……………………………………………………..…. 46

Lecture 11: Islam and Gender Issues……………....................................................................54

1. Explain why Islam literally denotes to peace and submission?

1. Idol-worshippers or polytheists: Most of the Arabs were idolaters. They worshipped

4. Sabines: They those whom worshipped the stars or planets.

By the end of this lecture, you should be able to:

1. Faith: including Monotheism, Angels, Prophethood, Belief in Divinely Revealed

5. Science: including Geography, Astronomy, Biology, Physics, embryology and others.

Structure of the Quran

By the end of this lecture, you should be able to:

iv. 15Holy Quran.

1. Compare the structure of The Holy Quran with that of Bible?