First Edition re ere MELT wyIntroduction raise be to Allah, Who taught literate man (by the pen), taught man that which he knew not (writing) and praise be to Allah the Lord of the worlds and may the blessings and peace of Allah be upon the most honored of messengers ‘our master Muhammad [PBUH- Peace be upon him) and upon all his family and Companions”, This is the text book on Islamic Education, which we present to our dear sons ‘and daughters the students in grade 10, hoping that it proves to be beneficial to them. In terms of structure, this book has adopted a unit-based approach. Each unit addresses diverse topics that collectively represent the domains and focal points of the curriculum discussing Divine Revelation, creed, the values and mannerisms of Islam, the rulings of Islam and their purposes, the biography of Prophet Muhammad, prominent Muslim characters, national identity and contemporary issues The authors of the book were keen on translating curriculum criteria into comprehensive content; this necessitated identifying the outcome of learning criteria at the beginning of each lesson under the heading ‘This lesson teaches me to’. Each Lesson comprises an introduction fitled "I take the initiative to learn” and a presentation under the heading “I use my skill to learn” and @ conclusion under the heading “I organize my concept This is followed by ‘student activities’, which focuses on three types: a general activity to all students. This is titled “I answer by myself”. There are enriching activities tor distinguished students titled “Enriching my experience” and applied activities titled "I assess myself” Tne book embeds an attempt to strike a balance between religious knowledge and leaming activities by introducing the necessary religious knowledge and concepts to students, It has also provided them with a simultaneous gateway to increase and enrich their knowledge via classroom learning activities. The book has also targeted the realization of the characteristics of Emirati students in this age-group and developing those characteristics that peculiarly belong to the2st century, thinking skills and the requirements of sustainable development, The book has focused on religious knowledge and concepts that are required by students in this age-group and on linking this knowledge and these concepts to contemporary life and its novelties in the light of the principles of Sharia, whose hallmark is moderation, tolerance, positivity and individual and communal responsibilities. The book has also accorded attention to developing performance skils that relate to Islamic education and has given special emphasis to Islamic values in pursuit of structuring conscious personalities that adhere to religion and contribute to nation building Moreover, the book comprises multiple and diverse leaming activities that contribute to developing critical thinking in students. This is a contemporaneous requirement that fortifies students against deviant ideas and uninformed imitation. Critical thinking also contributes to developing creative and inventive thinking: this channels into the UAE Vision 2021 United in Ambition and Resolve"- in which the UAE endeavors to become the one of the best countries in the world. Ins scheme. the book alo seeks fo develop skils of problem solving and making sound decisions in. timely manner and contributes to sharpening the skis of students and raising their awareness by investing in material and human potentialities and preserving ond developing the nation’s wealth We hope that the method of presenting topics to students aids them in uliizing theirinnat faculties of leoming- observing, thinking, experimenting, applying, selt- learning, researching, investigating and deriving conclusions bull on evidence and proof. We present this book fo our sons and daughters the students hoping that it realizes the benefits perceived at the time of compiling it. These benefits comprise realizing the criteria of learning Islamic Education and developing thinking and performance skils in o persistent endeavor to equip this generation of students with the tools necessary for ingenuity, inventiveness, meeting challenges and achieving supremacy for the homeland. Allah knows best the intention behind our deeds.Table of Content 1 The World is a Place of Action 18 2 Recording Sunnah 40 3 Chastity 50 4 — Rulings on Marriage 688 5 The Prophet's Method in Taking Care of His Family 92Table of Content Leto goto Allah's Prophet Moses, Peace be upon him 1 Sdrat Al-Kahf: 60-82 110 2 The Scholars’ Efforts in PreservingSunnah 132 3. Faith in the Unseen (gha’ib - 2) 142 4 Obedience of the Ruler 166Table of Content 1 Dhul-Qamayn, the Good Man 2 Tolerance 3 Jihad in the Cause of Allah (1) 4 — Jihad in the Cause of Allah (2) Sheikh Ahmed bin Abdul Aziz Al Mubarak (1326-1409 AH) 186 210 234 258 278Table of ContentNo. Lesson The World is a Place of Action Recording Sunnah Chastity Rulings on Marriage The Prophet's Method in Taking Care of His Family 18 50 68 92LESSON ONE - The World is rete eke ROR ud The World is a Place of Action Strat Al-Kahf: 45-59 Peer Rees loli) J recite the holy verses observing the rules of recitation. explain the vocabulary used in the holy verses. explain the significance of the holy verses. analyze the example mentioned in the holy verses. infer the meaning of Allah's honoring of man. apply the rules of constructive dialogue.ene Tod | take the initiative to learn The greatest obstacle between man and faith is the illusive nature of worldly life and the way man indulges in worldly pursuits to the exclusion of reflecting on the proofs of monotheism and resurrection. This led the ‘Owner of the two Gardens' to deny the ‘Hour’ when he thought that his ‘two gardens’ were enduring beyond the reach of annihilation saying: (Wa Ma ‘Azunnu As-S@°ata Qa'imatan) "I think not that the Hour will ever come.” Allah, glorified be He, commanded His Prophet, peace be upon him, to give people an example of how finite life is similar to rainwater, which irigates land and plants spring up as a result of this and become entwined upon one another. This phenomenon is expressed in terms of a mixture to indicate abundance and fertility. Then the plants dry up and decompose into particles blown away in all directions by the winds. Every beginning has an end and this draws a miniature image of worldly life, whether being long or short. Then Allah, glorified be He, says: WH FEM) (Wa KGnaall@hu “Ald Kulli Shay'in Mugtadiran) “ it is (only) Allah who prevails over all things".This is a parenthetical sentence intended as a reminder of Allah's ability to create things and their opposites making beginnings the passage to endings. This is the perfection of ability. | discuss 4 he the following statement and infer its significance to worldly life: “A sufficient amount of water is beneficial; but if the amount surpasses the need, it becomes hurtful and fatal.”ea \ recite and memorize: her iber his ways 45.Wa Adrib Lahum Mathala Al-Mayaati Ad-Dunya Kama’in Anzalnahu Mina As- Sam@'i Fakhtalaja Bihi Nabatu Al-Ardi Fa'asbaha Hashtmaan Tadhrahu Ar-Riyahu Wa KanaAllahu ‘Ald Kulli Shay'in Mugtadiraan. 46.Al-Malu Wa Al-Bantina Znatu Al-Hayaati Ad-Dunya WaAl-Bagiyatu As-Salihatu Khayrun *Inda RabbikaThawabaan Wa Khayrun Amalaan. 47. Wa Yawma Nusayyiru Al-Jibala Wa Tard Al-’Arda Barizatan Wa Hasharnahum Falam Nughadir Minhum’Ahadaan. 48. Wa ‘Uridit “Ald Rabbika $affaan Lagad Ji’tumana KamaKhalaqnakum Awwala Marratin Bal Za‘amtum AllanNaj‘ala Lakum Maw ‘idan. 49. Wa Wudi ‘a Al-Kitabu Fatard Al-Mujrimmna Mushfiqina Mimma Fthi Wa Yagaliina Ya Waylatana Mali Hadha AL-Kitabi La Yughadiru $aghtratan Wa La Kabiratan ‘Mla’Ahsaha Wa Wajada Ma ‘Amita Hadiraan Wa La YailimuRabbuka ‘Ahadaan. “45. Set forth to them the similitude of the life of this world :It is like the rain which we send down from the skies: the earth’s vegetation absorbs it, but soon it becomesTenet d dry stubble, which the winds do scatter :It is (only) Allah who prevails over all things. 46. Wealth and sons are allurements of the life of this world: But the things that endure, good deeds, are best in the sight of your Lord, as rewards, and best as (the ‘foundation for) hopes. 47. One Day We shall remove the mountains, and you wilt see the earth as a level stretch, and We shall gather them, all together, nor shall We leave out any one of them. 48. And they will be marshalled before your Lord in ranks, (with the announcement), “Now have you come to Us (bare) as We created you first: aye, you thought We shall not fulfil the appointment made to you to meet (Us )!” 49. And the Book (of Deeds) will be placed (before you); and you will see the sinful in great terror because of what is (recorded) therein; they will say, “Ah! woe to us! what a Book is this! It leaves out nothing small or great, but takes account thereof!” They will find all that they did, placed before them: And not one will your Lord treat with injustice.” | study the explanation of the Qur'anic vocabulary he, Eu utes Nes Rear N destroyed, broken (Hashimaan ) stubble ott Things that remain and their (Al-Baqiyatu) things that endure rewards continue Jesh (ARKitabuy the Book a record of a man’s deeds afraid of something still in the (Mushfiginajin great terror shaping_ Allurements of the life of this world fe, The narration about worldly life continues: Allah, glorified be He, created adornments to worldly life- wealth and sons. Wealth is given precedence because it is coveted by all children and grown-ups, youth and old men alike, Wealth is faster in occurring to one's mind, adomment has a transient, temporal presence before vanishing just like finite worldly life. Therefore, Allah, glorified be He, alerts us to engage in increasing good deeds because their reward is forever. Hence Allah, glorified be He, has attached good deeds to a better hope than that attached to wealth and sons. Wealth and sons may or may not materialize; but the reward of good deeds is beyond doubt because it is a promise from Allah, glorified be He. The Messenger, Peace be upon him, said: "Perform the enduring good deeds (al-bagiat al-salihat) more frequently.” They asked, “What are these enduring good deeds?" He said: "Takbir (Allah Akbar), Tahlil (Ia ilaha ilaliah, Tasbih (subhan Allah) alhamau filah and ja hawia wa la quwwata illa billah, (Narrated by ibn Hayyan). The ‘things that endure (al-baqiat]' are mentioned before ‘good deeds (al-salihat)'to emphasize that what precedes them (allurements of the life) is not enduring and this is brevity, a tool of eloquence. The holy verses then remind us of what lies beyond worldly life and portray the state of things on the Day of Resurrection, the scene when mankind is marshaled before the Lord of the Worlds. This reminder is given so that obstinate people may repent and regret their disbelief and try to regain rationality before it is too late, Otherwise, they will be left without an excuse or argument on that day when mountains will move from their locations and disintegrate for a reason that only Allah, glorified be He,dt eos ce T ea wills. The surface of earth comes forth in full to the beholder without being hidden by mountains, trees or animals. All people will be assembled by the command of their Lord, without exception.This is expressed in the past tense ‘assembled’ while denoting a future action to confirm its occurrence. People will be presented to the Lord of the Worlds in queues; no one hiding another. They have no choice in this as they listen to the Truth saying: . ° CBRE ED "(agad Ji'tumana KamaKhalagnakum Awwala Marratin) Now have you come to Us (bare) as We created you first...” You have come from dust. Allah, glorified and sublime be He, has resurrected you and made you alive after having become dust. You thought there would be no reckoning after death. This is intended as rebuke for having denied resurrection when they were involved in worldly life where they persisted in their obstinacy and arrogance and continued in their sins and aggression. Allis written in the records of their deeds, which are laid bare in front of them. These records contained all minor and major wrongs with proofs and numbers. When they see these records, they will scream ‘woe on us’. This is a call issuing from agony, pain and regret when repentance is a foregone plea. Allah, glorified and sublime be He. is fair to all, neither decreasing the reward of an obedient servant, nor increasing the punishment of a disobedient servant; He is most merciful The Messenger, Peace be upon him, said: “Allah is more merciful to his servants than this lady to her son” (Narrated by Al-Bukhari).fee To an | expect Ae, how mountains are going to disappear on the Day of Resurrection @ | reflect and infer Ae, Allah, glorified be He, says pe © eb de lope ? (Wa “Uridd *AIé Rabbbika) “And they will be marshalled before your Lord..." He did not say "And they will be marshalled before us”. |infer the significance of this in cooperation with my group. | find a link Ade, between the weather and climate of the earth and the subject of the holy verses .E Z Tete | investigate Ae, some of the descriptions of the mountains on the Day of Resurrection in the Holy Qur'an Cy pbb JADU Faia,50. Wa ‘Idh Quina Lilmala’ikati Asjudit Li’dama Fasajada ‘Illa’Iblisa Kana Mina Al-Jinni Fafasaga ‘An ‘mri Rabbihi~’Afatattakhidhanahu Wa Dhurrtyatahu~ ‘Awliya’a MinDant Wa Hum Lakum “Adawun Bi’sa Lil##alimmna Badalaan. 51. Ma Ash/hadtuhum Khalga As-Samawati Wa Al-Ardi Wa La Khalga ‘Anfusihim Wa Ma Kuntu Muttakhidha Al-Mudillma ‘Adudaan. 52. Wa Yawma Yaqalu Nada Shuraka’iya Al-Ladhina Za’ amtum Fada*awhum Falam Yastajtbu Lahum Wa Ja‘alna Baynahum Mawbiqaan 53.Wa Ra’é Al-Mujrimana An-Nara Fazanna ‘AnnahumMuwaqi' aha Wa Lam Yajida ‘Anka Masrifaan. 54, Wa Laqad $arrafna Ft Hadha Al-Qur‘ani Lilnnasi MinKulli Mathalin Wa Kana AlvInsanu Akthara Shay'inJadalaan. 55, Wa Ma Mana‘a An-Nasa ‘An Yu'umina ‘Idh Ja’ahumu Al-Hudé Wa Yastaghfira Rabbahum ‘lla An Ta’tiyahumSunnatu Al-'Awwalina ‘Aw Ya'tiyahumu Al- “AdhabuQubulaan. 56. Wa Ma Nursilu A-Mursalma ‘Illa Mubashshirma Wa Mundhirina Wa Yujadilu Al-Ladhina Kafara Bil-Bayili Liyudhida Bihi Al-Aagga Wa Attakhadha ‘Ayatt Wa Ma’Undhira Huzaan. 57. Wa Man Ailamu Mimman Dhukkira Bi'ayati RabbihiFa’a‘rada ‘Anha Wa Nasiya Ma Qaddamat Yadahu ‘Inna Ja‘alna ‘Ald Qulabihim Akinnatan ‘An Yafqahthu Wa FrAdhanihim Wagraan Wa ‘In Tad*uhum ‘ld Al-Hudd FalanYahtada ‘Idhaan ‘Abadaan. 58. Wa Rabbuka Al-Ghafuru Dhu Ar-Rahmati Law Yu'uakhidhuhum Bima Kasabi La*ajjala Lahumu Al-‘Adhaba Bal Lahum Maw’ idun Lan Yajida Min DanihiMaw'ilaan. 59. Wa Tilka Al-Qurd Ahlaknahum Lamma Zalama Wa Ja‘alna Limahlikihim Maw ‘idan,seta Cee Teor ld 50. And (remember) when We said unto the angels: Fall prostrate before Adam, and they fell prostrate, all save Iblis. He was of the Jinn, so he rebelled against his Lord’s command. Will you choose him and his seed for your protecting friends instead of Me, when they are an enemy unto you? Calamitous is the exchange for evil doers! 51. I made them not to witness the creation of the heavens and the earth, nor their own creation; nor choose I misleaders for (My) helpers. 52. And (be mindful of) the Day when He will say: Call those partners of Mine whom you pretended. Then they will cry unto them, but they will not hear their prayer, and We shall set a gulf of doom between them. 53. And the guilty behold the Fire and know that they are about to fall therein, and they find no way of escape thence 54. And verily We have displayed for mankind in this Quran all manners of similitudes, but man is more than anything contentious. 55. And nothing hinders mankind from believing when the guidance comes unto them, and from asking for forgiveness of their Lord, unless (it be that they wish) that the judgment of the men of old should come upon them or (that) they should be confronted with the Doom. 56. We send not the messengers save as bearers of good news and warners. Those who disbelieve contend with falsehood in order to refute the Truth thereby. And they take Our revelations and that wherewith they are threatened as a jest 57. And who does greater wrong than he who has been reminded of the revelations of his Lord, yet turns away from them and forgets what his hands send forward (to the Judgment)? Lo! on their hearts We have placed coverings so that they understand not, and in their ears a deafness. And though you call them to the guidance, in that case they can never be led aright 58. Your Lord is the Most Forgiving, Full of Mercy. If He took them to task (now) for what they earn, He would hasten on the doom for them; but their is an appointed term from which they will find no escape . 59. And (all) those townships! We destroyed them when they did wrong, and We appointed a fixed time for their destruction. ate| study the explanation of the Qur’anic vocabulary de, Vocabulary a) Pehl ye| aay (‘Awliya’a) protectors allies Vide (Adudaan] helpers assistants place of perishing (Mawbiqéan) perdition os custom (Sunnatu) ways dear . {Liyudhido Bihi ) therewith to to nullify truth weaken eae (Fo'a’rada “Anh@) turns away —!gnore from them si cover (Akinnatan) veils 38 Moral deafness (Waqrdan) deafness Honoring Adam,Peace be upon him ihe, We know that when Allah, glorified be He, announced that Adam and his progeny will be sovereigns on earth, He commanded the angels to i prostrate for Adam, peace be upon him, to honor him and execute the command of Allah, glorified be He. But Iblis (the Devil) disobeyed his Lord and did not prostrate with the angels;he declared his enmity to Adam and his progeny.[enon a me A Beet 90 4 arty { (hie XS i: Je Is B93 gs AGT E535 igs TD (Afa tattakhidhOnahu Wa Dhurriyatahu~ AwliyG’a Min Dont Wa Hum Lakum *AdGwun) “Will you choose him and his seed for your protecting friends instead of Me, when they are an enemy unto you?” Is it conceivable that man forsakes his Creator, Who has honored him and bestowed blessings on him, and befriends a creature who harbors enmity towards him and wants him to be miserable? Hence, we have a query in the form of disapproval and rebuke to those who opt for this choice. A justification is given for prohibiting showing loyalty to these people in the words: sae5 (Wa Hum Lakum *Adawun) ‘And they are enemies to you!” Those whom you have tumed into partners to Allah, glorified be He, did not attend the creation of heavens and earth, nor even the creation of themselves, as it is impossible for a creature to witness its creation. Therefore, it is impossible for them to be gods. Allah has not enlisted their help because theyare the origin of misguidance. $o how can they be Gods? i Then the verses move from nullifying the godhead of Iblis and the jinn to nullifying the godhead of every worshipped deity except Allah:Pon on ee ee CBS OM CIEE NS SD (Wa Yawma Yaqulu Nadu Shuraka’iya Al-Ladhina Za" amtum) “One Day He will say, “Call on those whom you thought to be My partners...” For further rebuke and reprimanding, Allah, glorified be He, commands them to call the idols that they worshipped and made partners to Allah. The idols do not respond to the call; and that is when they reach the edge of despair and there stand between them and the abode of their idols tongues of Hellfire as a prologue to what is coming next. The criminals see Hellfire and become convinced that they will fall into it; they are not going to escape it and they have no other refuge-perdiftion is there and there is no way out. | expect fhe, Through discussion with my group, | expect the reasons for Ibblis's disobedience to Allah, glory to Himcuter a dbs tN. eT a I reflect and explain iif, Allah, glory be to Him, says: VS Sel Sip (Bi’sa Liléalimma Badalaan) “Evil would be the exchange for the wrong-doers!” ‘Evil’ is generally associated with vilification. Who is being vilified here? This is the Qur'an ie, The Book of Allah demonstrates to people truth, good and beauty: it gives examples to draw attention to things that might be hidden from people. This s intended to guide them, to stop them from erring so that they should return to Allah's way. However, man is argumentative and has a propensity towards controversy. Controversy is two types Bad controversy: this is subject to waywardness and fanaticism as regards proving a point that might be totally wrong. We have been forbidden to engage in this type.ee Recon fol ener erga Good controversy: this is built on knowledge, evidence and searching for the truth. Thisis constructive controversy and Allah has commanded us fo engage in this. Allah, Glory be to Him, says: (Wa Jadilhum Bi-Att Hiya Ahsanu) and argue with them in ways that are best and most gracious...” ( Sarat An-Nahl: 125). However, obstinate, arrogant people chose the first type: this stopped them from following the truth and asking forgiveness of Allah. They went further and did not believe. As a matter of fact, they will not believe until utter destruction falls on them just as bygone nations were destroyed, or until they see torture with their own eyes. What is more, they anticipated this torture. Speaking for the infidels of Quraysh, Allah,Glory be to Him, says: on the tongue of the disbelierers. 32. Qalit Allahumma ‘in Kana Hadha Huwa Al-Aaqqa Min * Indika Fa’amgir ‘Alayna Fiijaratan Mina As-Sama’i Aw Atina Bi*adhabin ‘Alimin. “they said: “O Allah if this is indeed the Truth from You, rain down on us a shower of stones form the sky, or send us a grievous penalty.” (Sarat Al-Anfal: 32)ome sues MOL LESSON ONE - Tr However, this is not the mission of Allah's Messengers; on the contrary, their mission consists in mercy as they have been sent to save people and not to cause their annihilation, to secure the success of humanity not its failure. In spite of this, polytheists insisted on being sarcastic and offensive to wipe the truth off the surface of earth. Allah has blocked their hearts from responding to the truth and made them deaf to hearing this truth. Hence, they do not act according to the Book of Allah, and they will not believe in the truth. This is their choice and it is doing injustice to themselves. Itis an evil choice to deny and ignore the signs of Allah. However, this is not weird as they have already committed the kind of sins that necessitates Perishing. However, Allah is all-forgiving: He shows clemency, protection ‘and forgiveness. Allah does not inflict instant punishment on guilt: but rather Postpones it without neglect as He has ordained a date of reckoning for every deed. There is no avoiding or escaping this date because He has destroyed erring nations in times bygone and has given each nation a definite time of reckoning, Allah, Glory be to Him, says: ( Spd be sles aiiaug id Ks 34. Wa Likulli ‘Ummatin Ajalun Fa’idha Ja’a Ajaluhum La Yasta’khirana Sa°atan Wa La Yastagdimana “To every people is a term appointed: when their term is reached, not an hour can they cause delay, nor (an hour) can they advance (it in anticipation)” ( Sarat Al- ‘A'raf: 34) Will man learn a lesson from what has happened to bygone nations?_. | conduct a search Ae, According to the table below, | write down samples of the examples given in the Holy Qur'an using e-search under the supervision of my teacher. ety ATi} Two men, worldly life SUrat Al-Kahf | analyze and assess Oe, In cooperation with my classmates, we assess controversies and discussions in the social media and complete the table below: Objectives Outcomes Assessment Methods of ‘ontroleT eee eee | reflect and summarize se, On the basis of the above, | summarize methods of arriving at the truth. eC meteor) 9 The World is a Place of Action | [ ow |eee Rolfe li Mu morte 2 | answer by myself Ae, First: What is meant by the words of Allah, Glory be to Him? (NBIC CA ANG LE? 45. Fakhtalata Bihi Nabatu Al-’Ardi Fa’asbaha Hashimaan Tadhrahu Ar-Riyahu . the earth’s vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter...” Second: What is the significance of the words of Allah, Glory be to Him? t 49. Wa Wajada Ma ‘Amila Hadiraan Wa La YazlimuRabbuka Ahadaan “...They will find all that they did, placed before them: And not one will your Lord treat with injustice”Third: What is the correct, justifiable ruling in the following case? Someone conducts searches and enters into controversies and discussions to prove the invalidity of a scientific theory. Fourth: What is the wisdom behind postponing punishment and giving it a specific date? Fifth: compare good to bad controversiesCee Enriching my experience The holy verses referred to in the lesson mention a number of natural phenomena: What are these phenomena? * What is the aim of mentioning each one of them? @ What is the relationship between each of these phenomena and man's life? | express in my own words the beauty of the phenomenon closest to my soul?Renee s Dee on et) I make sure of memorizing and reciting the Qur'anic verses, observing the rules of recitation. Ireflect on the purposes of the holy verses | explain the meaning of vocabulary items, I study the meanings of the verses. lapply the rulings, values and Morals mentioned in the verses. eT eat Dene eety NT Good io04 sesonmo roca Recording Sunnah Alera * explain what is meant by ‘recording Sunnah’. Show the phases of recording Sunnah. % distinguish between the types of hadith volumes express my appreciation of the efforts exerted by scholars in recording Sunnah.ToS ene DRM eC roll tela) Sunnah is whatis ascribed to the Prophet, Peace be upon him; this includes his sayings (hadiths), his deeds, and the matters he approved and did not deny. It is the second source of Islamic legislation. Some Companions used to write what they heard from the Messenger, Peace be upon him, for fear of forgetting it This developed when Omar bin Abdul Aziz sent a message to the people of Madinah and asked them to write the hadiths of Allah's Messenger. Peace be upon him, justifying this by: “I fear the disappearance of knowledge and the demise of its bearers" (Narrated by Al-Bukhari). The ‘disappearance of knowledge’ in its Arabic context means its loss. | discuss and infer ie, the benefit of recording sciences in general, and the hadiths of the Prophet, Peace be upon him, in particular. *& Recording Sunnah means:eee Dee ool) Prohibition to write anything apart from the Qur'an The Prophet #8 , Peace be upon him, chose a group of the Companions and set them the task of writing down the Holy Qur'an. In the early days of his reign, he forbade the Companions to write anything except the Qur'an. In Sahih Muslim on the authority of Abu Sa'id Al-Khudri 82, May Allah be pleased with him, Allah's Messenger, Peace be upon him, sai “Do not write anything from me except the Qur'an. Anyone who wrote anything other than the Quran shall erase it." This was intended to prevent confusing Qur’anic verses with the Prophet's hadiths. . | think and discuss rk YW The fact that scholars have written down sciences although the Prophet, Peace be upon him, prohibited writing down anything except the Holy Qur'an. Permission to record hadith Allah's Messenger, Peace be upon him, permitted some Companions to record Sunnah when he felt that it was not going to be confused with the Qur'an. A man came from Yemen and heard one of the Prophet's sermons, Peace be upon him. He requested that the sermon be written for him. The Prophet, Peace be upon him, said: "Write that for Abu Shah.” (Narrated by Al-Bukahri and Muslim)Mec Mea) Toes Ce | summarize and infer he, Two benefits of writing and recording knowledge: The Messenger, Peace be upon him, says nothing but the truth Prophets, peace be upon them, were infallible with respect to the message they delivered from Allah, Glorified and Exalted be He; they did not commit a mistake in this whether when they were contented or when they were angry. They also hid nothing of what Allah, Glory be to Him, had commanded them to convey. In this regard, Abdullah ibn Amribn al-' As, may Allah be pleased with them, Said to Allah's Messenger, Peace be upon him: “O' Allah's Messenger, | hear from you things, shall | write them down?" Allah's Messenger, Peace be upon him, said: “Yes.” Abdullah asked: “In states of anger and contentment?" Allah's Messenger, Peace be upon him, said: “Yes, for | speak nothing but the truth.” (Musnad Ahmed) | comprehend and explain te, The fact that Abdullah ibn Amr asked the Prophet's permission, Peace be upon him, to write down things he heard from him. 04ee Development of recording fhe, Amir al-Mu'minin (Leader of the Faithful] Omar ibn Abdul Aziz ordered the recording and collection of the Prophet's hadiths. They were written in Classification form and arranged into books and chapters. The first scholar to do this was Muhammad ibn Muslim, famously known as ibn Shihab ‘al-Zuhri, who was bom in 50 Hii, and was one of the first generation of scholars after the Prophet's Companions. | complete: # the phases of recording Sunnah: 1. Prohibiting writing in the early phase of the Prophet's reign. 2. Permission to write down 3. Recording | think and compare: private to public writing on the basis of the above text. Types of compilation rk yw Books on hadith are numerous; we will limit our discussion to six of them: Type one: Sahih Books are books that mention only ‘sahih’ (authentic) hadiths such as ‘Sahih A\-Bukhari’ and ‘Sahih Muslim’ae ha free ome © Type two: Sunan these books collect hadiths on rulings refered to the Prophet, Peace be upon him, arranged in terms of figh chapters such as ‘Sunan Abi Dawud’, ‘Sunan aHTirmidhi'and ‘Sunan an-Nasa'?’. Type three: Compilations these are books containing hadiths ascribed to the Prophet, Peace be upon him, and strictly narrated by a Companion or a Tabi'ee (a scholar of the first generation after the Prophet's Companions}, such ‘9s'Musannaf ‘Abd al-Razzag ibn Hammam Al San’ani’ and ‘Musannat Abi Bakr ibn Abi Shaybah’ “© Type four: Masanid in this classification, hadiths are arranged according to the names of the Companions and in terms of the Arabic alphabet, or in another way; an example is ‘Musnad Imam Ahmed ibn Hanbal’ ‘© Type five: Ma'ajim in this type, hadiths are arranged according to the Sheikhs of the author such as Al-Tabarani's 'Mu'jam al-Kabir’ ® Type six: Ajzaa these are small books in which the author collects certain hadiths or the sayings of a Sheikh, such as Imam Al-Bukhari's ‘Juz’ fi Raf! al-Yadayn * (Section of Raising the Hands) and Imam Al-Bayhaqi's ‘Reading after the Imam’ L Tete) 4 ibject Musnad Al Shafie Sunan ibn Majah Mujjam Al-Tabarani al-Kabir Sahih Ibn Khuzaimaee Redieloli Mu meilet oly The books ‘compiling the Prophet's hadiths are of many types. Sahih book is a book compiling comect hadiths only. A prophet speaks only the truth. The Prophet, A Peace be upon Recording him, prohibited Sunnah writing hadiths for : areason. Public recording is when a scholar writes a book for the people in general. The Prophet, Peace be upon him, permitted writing hadiths when the reason was no longer applicable. Private recording is when a person records for fear of forgetting.ereameee Me ne) Um) af *@ Who was the first scholar to compile the Prophet's hadiths? Who instructed him to do that? *€ Mention the most important two books to compile authentic hadiths. % Ifa scholar compiles hadiths on the benefit of jama'a (congregational) prayer in a special book, will his book be called a ‘ma’gjim' or ‘sunana’ or ‘juz’? Enriching my experience *€ What is the name of Imam Al-Bukhari and what is the name of his book? How many hadiths does the book contain? ® The author of ‘Sahih Muslim’ is Imam Muslim in al-Haijj. | briefly introduce him and mention the most prominent hadith narrators from whom he learned the Noble Hadith.ene Dre eral PS eg Cre) Average Good _ Excellent Memorizing hadiths. Understandingthe meanings understood from hadiths. Behaving in conformance with the rulings and instructions in the hadiths. Investigating the validity of hadith before adopting its content.Chastity We read and explore explain the concept of chastity. identify the kinds of chastity. + explain methods of maintaining chastity. analyze the effects of chastity on society.fee nrtd ee RUT oe tel) Three men went out walking when rain began to fall on them. They entered @ cave in a mountain, and then a rock fell and blocked the entrance to the cave, They said to one another, “Pray to Allah by virtue of the best deeds that you have done to remove the rock.” One of them said: “O Allah, once | employed a worker for a share of rice. After he finished his work he asked me to give him his wage. | offered him what was due to him but he refused to take it. | sowed it and from its yield | bought cows, along with their shepherd. After some time, that man came and demanded his Pay saying: ‘Fear Allah, do not be unjust and give me what is due to me! ' Said, ‘Go to these cows and shepherd and take them for they are yours.’ He asked me whether | was joking with him. | told him that | was not joking with him and that the cows and the shepherd belonged to him. He took them and went away. ‘© Allah! If You regard that | did it sincerely for your sake, then please remove the rock. So, the rock was removed completely from the mouth of the cave. (Narrated by Al Bukhari) | reflect and discuss sue, Without knowing this, the money of a wageworker accumulated in the hands of his employer; does he deserve this money? % Was it possible for the employer to give the wageworker only the agreed pay? What is the most important characteristic of this man in your view? 04Cee ca Chastity is a refined Islamic ethical attribute, which brings together morals of the highest value. People whose moral conduct is steeped in chastity never tell lies and adhere to honesty. Similarly, people who do not betray are trustworthy and honest and those who shun obscenities elevate themselves to honorable statuses. As a Muslim commits himself to gracious morals, his chastity increases because chastity in essence is to distance ‘oneself from inappropriate conduct and things that undermine one's magnanimity. Magnanimity may be summed up in the gracious morals, which the Messenger, Peace be upon him, was sent to perfect. In this regard, the Messenger, Peace be upon him, said: “| have only been sent to perfect good moral character.” (Al Muwatta) _ |explain and assess fhe, the following statement and complete the table below: “Denying oneself lovable things for fear of punishment” Meaning of the statement An example of lovable things How is fear realized in your example The relation between the statement and the concept of chastity I support my view with evidenceLESSON THREE - c Kinds of chastity lial People conceive of chastity as preserving honor and maintaining marital fidelity. However, chastity is more inclusive than this as it extends to all words and deeds. Scholars have divided it into two kinds: chastity as regards forbidden things and chastity as regards sins. Chastity as regards forbidden things includes not having sex outside marriage and restraining oneself from uttering obscene words. Chastity as regards sins includes refraining from speaking publicly of one’s faults and from infidelity. # I complete: Cue Reue rata Chastity with regard to Chastity with regard to Preserving Preserving ——Refraining from —_Refraining from 04Cee Guarding one’s modesty is purity and refinement ae, The meaning of ‘guarding one's modesty a ia Allah, Glory be to Him, says: Sac ites iz aah Syn sere cal YAAK eH BS) (AS as (F338 bay) 30. “Qui Lilmu’uminina Yaghudda Min ‘Absarihim Wa Yahfaza Furdjahum Dhalika ‘Azkd Lahum...”. “Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them:...” (Sarat An-Nar: 30). This is a command from Allah, Glory be to Him, fo men and women alike, regarding lowering their gaze and guarding their modesty, whether they ‘are adults or children. This is conducive to the purity of the soul and body, to purity of lineage and first and last fo the pleasure of Allah, Glory be to Him, Allah’s Messenger, Peace be upon him, said: “He whom Allah saves from the evil of that which is between his jaws and the evil of that which is between his legs will enter Paradise" (Narrated by at-Tirmidhi) How to guard one’s modesty a Uys Guarding one's modesty is achieved by restraining oneself from adultery and avoiding its predisposing factors such as gazing at forbidden things- a man's gaze at a woman and a woman's gaze at a man. Instances of this \clude looking at photographs, watching films or talking about forbiddenEa cuore aes - eee media, writing on walls or reading, because these things stir imagination and excite instincts resulting in profound effects on the brain and causing things. Similar instances include talking over the telephone or via social Psycho-somatic disorders. Distancing oneself from these things augments Chastity in general and the chastity of one's modesty in particular. This also applies to refraining from excessive makeup and blind imitation in appearance and conduct. Guarding one's modesty is augmented by good company, acts of devotion, attending awareness-raising lectures, Correct upbringing, candidness with family members and relatives and family and social ties. Inno way does guarding modesty mean suppressing innate inclinations or hating the other sex because the man-woman relationship is the cause of man's survival on earth. Guarding modesty simply means controlling the instinctual relationship within the bounds of Allah's Sharia and in amanner that suits the nature of man and sets him apart from other creatures. The Messenger, Peace be upon him, said:"Marry the friendly, the loving, the child-bearing for | shall outstrip the other nations with your numbers" (Narrated by Abu Daoud) | reflect and explain ie, Allah's Messenger, Peace be upon him, said: “O young men, whoever among you can afford to get married, let him do so, and whoever cannot afford it, let him fast, for that will be a shield for him." ® In cooperation with my group, we reflect on the hadith and explain the relation between worshipping and chastity eras The chastity of Jawarih (sense organs and limbs) ie, As conceived of in Islam, Jawarih (sense organs and limbs) are the tools of man’s action; they include eyes, ears, tongue, hands and legs. Each of these consummates chastity by relegating the self to a status above things forbidden by Allah, Glory be to Him, and avoiding doing things that undermine one’s reputation. By observing this, man’s actions ascend to graciousness as he avoids meanness and villainy. Each one of the jaworih has a particular kind of chastity attached to it; but they integrate in constituting a gracious, chaste personality. For instance: The eyes attain chastity by not violating the privacy of others through gazing, tracking the wrong-doings of others and not looking at things forbidden by Allah. The ears attain chastity if one does not listen to chatter, backbiting and gossip. The tongue attains chastity by avoiding smearing the honor of others, circulating rumors and not using obscene language in serious matters as well as in humor. Aliah, Glory be to Him, says: 2 eae (heals (WF s36,BN5 9) The hands attain to chastity if one does not brutalize others or inflict damages on them or their properties. The legs attain to chastity ifone does not go to suspicious places, restrains oneself from doing things that invoke the wrath of Allah, Glory be to Him, and avoids positions of humility such as begging.l assess and find a solution Someone casts long gazes at women in markets and argues that the Prophet, Peace be upon him, said: “Do not follow a glance with another, for you will be forgiven for the first, but not for the second Someone tries to convince her colleague at work to record fake overtime hours because her colleague's salary does not cover her needs. A gitl called someone by mistake and wanted the call to continue. Someone noticed an opening in the door of his neighbors that enables him to see what is inside. Pend aaChastity as regards sins fhe, The deeds of man result from his jawarih; if the chastity of jawarih is consummate, the chastity of deeds will be attainable. However, there are certain innate dispositions that undermine chastity such as selfishness, dependency, envy, greed, avarice, hiding the truth and others. These are unbecoming for a Muslim and he must protect himself against them and get rid of them if there is a trace of anyone of them in his moral make-up. Just as a family rears its children according to the dictates of chastity, a person cultivates refined dispositions. The Messenger, Peace be upon him, said: “Knowledge only comes by leaming and forbearance only comes by cultivating forbearance. Whoever aims for good will receive goodness and whoever seeks to evade evil will be protected from it” (Al Jami’ al- Saghir). Some means of augmenting chastity Preserving the self via work and lawful gain; Allah, Glory be to Him, says: 15. Huwa AL-Ladht Ja ‘ala Lakumu Al-Arda DhalalaanFamsha Ft Manakibiha Wa Kuld Min Rizqihi “It is He Who has made the earth manageable for you, so traverse ye through its tracts and enjoy of the Sustenance which He furnishes...” (Sarat Al-Mulk: 67)es % Instigating in oneself benevolent inclinations and solid resolve; Allah, Glory be to Him, says: Dee IWS 5 F555 KS 55? 43. Wa Laman $abara Wa Ghafara ‘Inna Dhalika Lamin *AzmiAl-Umari “But indeed if any showed patience and forgiveness, that would truly be an exercise of courageous will and resolution in the conduct of affairs” (Sarat Ash-Shurd: 43). Avoiding unfaimess, betrayal and perfidy; Allah, Glory be to Him, says: ; a (~ i Zy Be et (ea:SBW 5) 58. Inna Allaha La Yuhibbu Al-Kha‘intna “..,for Allah loves not the treacherous” (Surat Al-’Anfal: 58). € Avoiding suspicion: Allah, Glory be to Him, says 7 5b as yan y Sys baigs a eS esti Sa ed (it godly 54) 12. Ya Ayyuha Al-Ladhina ‘Amand Ajtaniba Kathiraan Mina Aé-Zanni ‘Inna Ba'da A®-Zanni ‘Ithmun “O you who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin...” (Sarat Al-Aujurat: 12)ae = Ideduce ,@.@e, The Messenger, Peace be upon him, said: “A perfect Muslim is one from whose tongue and hands mankind is safe, and a true emigrant [muhaji] is one who flees from what Allah has forbidden” (Narrated by Al-Bukhari) From the hadith, | find evidence of: Chastity with respect to jawarih: Chastity with respect to forbidden things: Gains and losses rk YW Benevolent morals yield great outcomes; however, terrible hazards are consequential on loss of these morals, not only to the individual, but the society as a whole. I complete the following table and learn the importance of chostity. Losses Misguidance and loss of human dignity Loss of security and lack of confidence between people Spread of enmity and hatred and the emergence of crime Spread of lewdness, diseases and epidemics Psychological disorders owing to anxiety and suspicionLESSON THREE - Ch Models of chastity fhe, Umm Salama said, “So | promptly got my camel ready, placed my son on my lap and left in the direction of Madinah to join my husband. | was alone: Not a soul was in sight. | said | would ask any one on the road until | reach my husband. | had just about reached at-Tan’im when | met Uthmaan ibn Talhah of Bani ‘Abd ad-Dar. ‘Where are you going, bint Abi Umayya?’ he asked. | said, "| am going to my husband in Madinah.’ He said, ‘And there isn't anyone with you?" | said, ‘No by Allah, except Allah and my little boy here.’ ‘By Allah, | shall never abandon you until you reach Madinah’, he vowed. He then took the reins of my camel and led us on. By Allah, | had never met an Arab more generous and noble than him. When we reached arresting place, he would make my camel kneel down, wait until |! dismounted, lead the camel to a tree and tether it. He would then go to the shade of another tree and lie under it. When we had rested he would get the camel ready, make it kneel down, draw back and say, ‘Ride’. When | had ridden and settled on the back of the camel, he would take the reins and lead us on until we reach another resting place. This he did every day until we reached Madinah. When we got to a village near Quba belonging to Banu Amr ibn Awf, he said, 'Your husband is in this village - Abu Salamah has settled here - Enter it with the blessings of Allah.’ He tured back and headed for Makkah." He said she used to say “By Allah, | do not know of a family in Islam who suffered an affiiction more than that suffered by the family of Abu Salamah and | Never saw a companion more generous than Uthmaan ibn Talhah". (Sirat Ibn Hisham) erlreflect and explain fhe, Allah, Glory be to Him, says: 23. Wa Rawadat/hu Allatt Huwa Ft Baytiha ‘An Nafsihi WaGhallaqati Al-Abwaba Wa Qalat Hayta Laka Qala Ma‘adha Allahi ‘Innahu Rabbit ‘Afsana Mathwaya ‘nnahuLa Yuflihu Az-Zalimina “But she in whose house he was, sought to seduce him from his (true) self: she fastened the doors, and said: “Now come, you (dear one)!” He said: “(Allah) forbid! truly (your husband) is my lord! He made my sojourn agreeable! Truly to no good come those who do wrong!” (Sarat Yasuf: 23) Characters in the story An aspect of chastity in the story Kind of chastity in the story Means augmenting chastity in the story What is meant by the words of Allah, Glory be to Him: 35 43, (‘Innahu Rabbi) “(Yourhusband) is my lord)See Mec uees aCLe at = LESSON THREE - Cha: | cooperate and analyze wife, In cooperation with my group, we analyze the following text and identify the aspect of chastity in it and its sphere. When Allah's Messenger, Peace be upon him, established brotherhood between Muhgjirun(emigrants) and Ansar (the Helpers), Saad ibn ar-Rabi? said to Abdul Rahman bin Awf: "Ansar know that Iam the richest among them; we divide my wealth between the two of us". Abdul Rahman bin Awf said: “May Allah bless you, your family and your wealth. Just show me the way to the market.” Analysis: Aspect: Sphere: | take the initiative and express myself sie, | verbally describe a society where chastity prevails in three sentences nd in the fourth, | express my view of this society. erfer Concept: Benefits: Kinds: Means of augmenting it: Hazards of losing chastity:Lm UES First: explain the concept of chastity. Second: mention chastity kinds. Third: show the devil's ways of destroying the chastity of a Muslim. Fourth: mention some methods that help a Muslim maintain chastity. Fifth- explain the following: “Through chastity all morals integrate” Pen eee berene cca LESSON THREE - Cha Enriching my experience Ibn Abbas says about the following words of Allah, Glory be to Him: A SAB GBs gTEE As) (4: BE ay) Ya‘lamu Kha’inata Al-’A’yuni Wa Ma Tukhft As-Sudaru “Allah knows the fraud of the eyes, and all that the breasts conceal.” (Surat Ghafir: 19) This is about when a man enters a family’s house and among the family is @ beautiful woman, or a beautiful woman passes past him or past them The man gazes at her if the members of the family are not paying attention and he lowers his gaze if they look at him. Again, if they are not paying attention, he gazes at the woman and lowers his gaze when they look at him. | conduct a search fhe. On measures taken to preserve modesty in the United Arab Emirates.Ree eee lassess myself DC ate PS rok g tt] cr cod lapply the concept of chastity in 1 my life and do not do indecent things. I make sure of not exposing 2 myself to backbiting, 3 |@void things that undermine chastity, 4 iMake sure of adhering to things that augment chastity. 04Cee MCR Tole Kelle Rodel loli ; explain the wisdom of legislating marriage. ay explain the basics of choosing a husband and wife. mention the conditions of a marriage contract. infer the rights of the husband and wife. know of new marriage contracts.Pear feet oty | take the initiative to learn Allah, Glory be to Him, says: Anew PMO EE GN oli } 36. Subhana Al-Ladht Khalaga Al-’Azwaja Kullaha Mimma Tunbitu Al’Ardu Wa Min ‘Anfusihim Wa Mimma La Ya" lamina “Glory to Allah, Who created in pairs all things that the earth produces, as well as their own (human) kind and (other) things of which they have no knowledge” (Sarat Ya -Sin: 36) Allah, Glory be to Him, created man and legislated marriage between males and females in order to achieve integration, affinity, harmony and population of the earth. Allah, Glory be to Him, created duality and opposition between all creatures- from the smallest to the biggest-a universal law and a sign of His ability. Allah, Glory be to Him, says: 35 HIE ce JE a5 oe ec et & USES (ob JB5.y) 49. Wa Min Kulli Shayin Khalaqna Zawjayni La ‘allakumTadhakkarina “And of every thing We have created pairs: That you may receive instruction” (Sarat Adh-Dhariyat: 49)I reflect and find a link ade, Water consists of negative oxygen atoms and positive hydrogen atoms. TR ae eon ot) The jom behind legislating marriage: Islam legislated marriage for several wiscloms whose benefits return to individuals and society as a whole. These wisdoms comprise: RYT aol ieliire Mariage is the only means to form a family on sound foundations. The family is the main building block in building society; hence, Islam has urged Muslims to marry and made marriage desirous to them. The Messenger, Peace be upon him, said: “O young men, whoever among you can afford it, let him get married, for it is more effective in lowering the gaze and guarding one’s chastity” (Narrated by al-Bukhari).Deel col eee eet | think and correct fe, @ Ifone is not committed to marital life, this will allow one a greater Measure of freedom in terms of time and room to think, thus enabling one to create and innovate. eee usc Through marriage, a Muslim achieves chastity, stability and distancing himself from forbidden things. Allah, Glory be to Him, says: ei (pede) 21. Wa Min ‘Ayatihi~ An Khalaqa Lakum Min Anfusikum’Azwajaan Litaskuna ‘ayha Wa Ja‘ala BaynakumMawaddatan Wa Rakmatan ‘inna Ft Dhalika La‘ayatinLiqawmin Yatafakkarana ‘And among His Signs is this, that He created for you mates from among yourselves, that you may dwvell in tranquillity with them, and He has put love and mercy between Your (hearts): verily in that are Signs for those who reflect” (Strat Ar-Ram: 21) 04Peel col ee ene) be Whenever man preserves chastity and restrains himself from committing forbidden acts, he in fact protects himself against contagious diseases and prohibits himself from committing wrong-doings, thus ultimately achieving the protection of society as a whole. On the other hand, mariage fortifies society against disintegration because marriage strengthens relations and ties between families and tribes leading to acquaintances and close contacts. Allah, Glory be to Him, says! 54. Wa Huwa Al-Ladht Khalaga Mina Al-Ma’i BasharaanFaja‘alahu Nasabaan Wa Sihraan Wa Kana Rabbuka Qadiraan “It is He Who has created man from water: then has He established relationships of lineage and marriage: for your Lord has power (over all things)” (Sarat Al-Furgan: 54) | compare ihe, the effect of marriage on ties between families in a Muslim society and to its effect on ties between families in a non-Muslim societyae ec ee eas De ol eet frovery ua, The Messenger, Peace be upon him, said “Marry the friendly, the loving, the child-bearing for I shall outstrip the other nations with your numbers” (Narrated by an-Nasa’i). Progeny is a desired end-result in Sharia and marriage is the right path to achieve this goal and sustain the continuity of life. Allah, Glory be to Him, says: Wai le GES Beli on oF pAIE gill SG 5 PENG Se (VL) Hi uha An-Nasu Attaga Rabbakumu Al-LadhtKhalagakum Min Nafsin Wahidatin Wa Khalaga Minha Zawjaha Wa Baththa Minhuma Rijalaan Kathoraan Wa Nisa’an Wa Attaga Allaha Al-Ladht Tasatiina Bihi WaAl-’Arhama ‘Inna Allaha Kana ‘Alaykum Raqibaan “I. O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it created its mate and from them twain has spread abroad a multitude of men and women. Be careful of your duty toward Allah in Whom you claim (your rights ) of one another, and toward the wombs (that bare you ). Lo! Allah has been a Watcher over you.” (Sarat An-Nisa’: 1)| express my viewpoint ry vw One aspect of modeism is birth control and avoiding over-multiplication. Attaining human sublimity Marriage has a magical effect in refining the human soul and changing its structure. As soon as man- male and female- begins a project of establishing a family, his concepts begin to change and his interests shift because the family has two poles; each one is responsible for preserving the honor of the other. instinctual desires become organized and the emotions of fatherhood and motherhood begin to grow and establish an enduring presence. Once childbirth begins sacrifices come to the forefront as rearing children and fulfling the demands of the family take the upper hand. Thus, spouses move from pre-marital life to a life of mutual responsibility and begin to attain human sublimity in its finest meaning. | reflect and explain fe, } One aspect of modemism is birth control and avoiding over-multiplication.ation - Grade 10 Ten feel ol ee | explain Ae, the difference in viewing life between a married person and an unmarried one. The basics of choosing a husband and wife Religion and good morals: A woman's commitment to her religion is a purpose and a goal in itself, which a fiancé looks for in his fiancée. This derives from a basic fact: a woman who is fimly attached to her religion assists her husband in obeying Allah, Glory be to Him, and in distancing himself from forbidden things. she stands by his side in the process of establishing a faithful, good family. The Messenger, Peace be upon him, said, ‘A woman may be married for four things: her wealth, her lineage, her beauty and her religious commitment. Seek the one who is religiously-committed, may you prosper.” This requirement- commitment to religion- is on demand in the case of man exactly as it is in demand in the case of woman. The Messenger, Peace be upon him, said, "if there comes to you one whose religious commitment and attitude pleases you, then marry [your female relative who is under your care] to him, for if you do not do that, there will be tribulation on earth and much corruption” (Narrated by at-Tirmidhi).Compatiblity between spouses The Messenger, Peace be upon him, said: “Choose the best for your sperm, and marry compatible women and propose marriage to them” (Narrated by ibn Majah). The purpose of this hadith is to establish compatibility between spouses such as similarity in educational level and age. This kind of similarity is desirable because it increases the chances of achieving harmony and affinity, as well as the continuity of co-existence and family preservation. : I deduce ie, One aspect of modemism is birth control and avoiding over-multiplication. pT Toll Meme M ile iels|Mevelilicoled A valid marriage contract has several conditions without which it is not a religiously valid Islamic marriage contract: First: mutual acceptance Acceptance by each spouse of the other is a condition that must be Ulfilled as the goal of marriage cannot be fulfilled if one of the spouses issete tee eaeree nha Dol col eet forced to live with a person s/he loathes. In this case, the spouse forced into the marriage will not be able to perform marital duties in the desired manner; hence, in the marriage contract, sam conditioned that the man should accept to mary the woman and the woman should accept to marry the man. The Messenger, Peace be upon him, said: “A woman without a husband (divorcee or widow) must not be married until she is consulted, and a virgin must not be married until her permission is sought. They asked, ‘Allah’s Messenger, how can a virgin’s consent be solicited?’ He said, keeps silent” (Narrated by Al-Buhkari). That she | find a solution fhe, Customs and traditions in some countries dictate that the fist paternal cousin has the right to many his paternal niece even if the fiancée is not consenting. Second: the waliy (guardian) The second condition for a valid marriage contract is the presence and acceptance of the woman's waliy. A waliy is a sane, adult, fair and wise Muslim, i.e. the father. If the father is absent for any reason, his substitute is the grandfather, brother or uncle, and so on consecutively. The origin of the condition for the presence of the wally is the saying of the Prophet, Peace be upon him: ‘Any woman who gets married without the permission of her waliy, her marriage is invalid, her marriage is invalid, her marriage is invalid” (Narrated by Ahmed). er(TVs Sag) 7 29. Wa ‘Ankifia Al-’Ayamd Minkum “Marry those among you who are single...” (Sarat An- jar: 32) The address in the holy verse is to the ‘waliys’ (guardians). The Messenger, Peace be upon him, said: “There is no (valid) marriage without a waliy” (Narrated by Ahmed). | explain safe, the hazards of a woman personally performing the act of marrying herself to. a man without the presence of a wally.Te col een ee Third: the presence of two witnesses The Messenger, Peace be upon him, said: “There is no marriage except with a guardian and two witnesses” (Narrated by Al- Tabarani). A marriage contract is not valid without witnesses to confirm the marriage and preserve rights, especially in the case of a conflict. The lack of witnesses to the marriage contract leads to manipulating mariage contracts or forgetfulness and the loss of rights. | expect fie, the negative effects of the absence of witnesses to the marriage contract. Fourth: religious suitability Religious suitability means the equality of spouses in religion: it is not permissible for a Muslim woman to marry a non-Muslim. Likewise, a Muslim is not permitted to marry a polytheist, who does not believe in an Abrahamic (revealed) religion Allah, Glory be to Him, says: 2 LO eke SEby 5 Li & (1 rks Nyy) er71. Wa Al-Mu'umindina Wa Al-Mu'uminatu Ba’ duhum’Awliya'u Ba’. “The Believers, men and women, are protectors of one another...” (Sarat At-Tawbah: 71) Allah, Glory be to Him, also says: AIS a BG Ye BS OLLI LSS Y, | 35358 SSS LE a LY SS Sy, Recah (FTN 82M 54) « Hoy 221. Wa La Tankihit Al-Mushrikati Hattd Yu’uminna Wa La’amatun Mu'uminatun Khayrun Min Mushrikatin Wa Law AA‘jabatkum Wa La Tunkifa Al-Mushriktna Flattd Yu'umina Wa La’abdun Mu’uminun Khayrun MinMushrikin Wa Law ‘A*jabakum “Do not marry unbelieving women (idolaters), until they believe: A slave woman who is a believer is better than an unbelieving woman, even though she allures you. Nor marry (your girls) to unbelievers until they believe: A man slave who believes is better than an unbeliever, even though he allures you...” (Sarat Al-Bagarah: 221)Islamic iducation - Grade 10 Term 2 aoe eae Allah, Glory be to Him, excluded the marriage of a Muslim to. a woman from AhI al-kitb (People of the Book): a Jewish or Christian woman. Allah, Glory be to Him, says: (2 3W15,-) 5. AlYawma ‘Ufilla Lakumu AtTayyibatu Wa Ta‘amu Al-Ladhina ‘Uta Al-Kitaba Hillun Lakum Wa Ta ‘amukumPiillun Lahum Wa Al-Mulisanatu Mina Al-Mwuminati WeAl-Muhsanatu Mina Al-Ladhtna Uta Al-Kitaba MinQablikum “This day are (all) things good and pure made lawful unto you. The food of the People of the Book is lawful unto you and yours is lawful unto them. (Lawful unto you in marriage) are (not only) chaste women who are believers, but chaste women among the People of the Book, revealed before your time...” (Sarat Al-Ma‘idah: 5). Viner ul, the effects of a Muslim woman marrying a non-Muslim man. # On the children: On the wife: € On society:eee Each type of these marriages has its own fatwa because each type has different details; but the general framework of these contracts is that the mariage contract must have a valid contract with the intention of continuity, estimated mahr (dowry) [in Arabic: ,¢], wo witnesses, wally (guardian) [in Arabic: z}3] of the woman, publicizing the marriage among people by an invitation or a banquet andilygan (3la+! chastity)- this means a husband should not accept marrying except a ‘chaste’ woman and, similariy, a woman should not marry except a man known for his being ‘chaste’. If marriage conforms to this, then it is permissible; if it does not, then it is contrary to Sharia and invalid. lenpect ya, the reason for the spread of contemporary marriage contracts among youth in some countries. _ | make a proposal ihe, that raises awareness among youth about the hazards of contemporary marriage contracts that run counter to Sharia.Tene eeROhC a) eo ae 189. Huwa AL-Ladht Khalagakum Min Nafsin Wahidatin Wa Ja‘ala Minha Zawjaha Liyaskuna Tlayha “tis He Who created you from a single person, and made his mate of like nature, in order that he might dwell with her (in love)” (Sarat Al-’A ‘raf: 189). Inrecent years, novel types of marriage became popular. Religious scholars addressed this phenomenon and explained rulings as to the validity and fallacy with respect to them. These novel types of marriage include: Bi noe marriage in Ler ule Colle} Definition Arabic Customary marriage; PA ees PET APU | cccnman lew manieige Soe gli! Az-Zawaj As-Suri Nominal or sham marriage traveller's marriage: The husband and wife thus joined renounce several marital rights such as living shea als Zawaj Al-Misyar together, the wife's rights to housing and maintenance money (nafaqa), and the husband's right to homekeeping and access. Sola Ze ety AzZawajbiniyyat — Marriage with the intention oo AtTalaq of divorce “3h penta Az-Zawaj Abral_ Marriage via the internet el Internet (marriage websites) Seles Zawaj FrendCe Contemporary (modern) marriages Allah, Glory be to Him, called the marriage contract a'solemn covenant’ (be {5 ok J Kae Si 4 (rv LN y 5) 21. Wa Kayfa Ta’khudhanahu Wa Qad Afdd Ba*dukum ‘ld Ba'din Wa Akhadhna Minkum Mithaqaan Ghaltéaan “and how could you take it when you have gone in unto each other, and they have Taken from you a solemn covenant?” (Sarat An-Nisa’: 21) The wisdom behind this great Qur’anic description is to demonstrate the greatness and importance of this bond; that it is not a game and pastime but bearing responsibility, building a family and contributing to the progress and civilization of society The wise legislator has given special attention to the marriage contract to keep it within the correct course. The original end of marriage is procreation to have children and progeny. This comprises psycho-spiritual homage and the role it plays in the process of procreation and rearing children. Allah, Glory be to Him, says: KIB (MSE y)De col ee eee Marital rights: As soon as the marriage contract is concluded, the rights of the husband and wife with regard to each other will follow. These rights are divided into three kinds: the rights of the husband, the rights of the wife and common rights to both. Me emote lie) The wife must observe the following: 1. Obeying her husband in all things that do not involve disobeying Allah, Glory be to Him. 2. Staying at her husband's house; Allah, Glory be to Him, says: ed THESY SSH 3 555 (rsple 5) 33. Wa Qarna Ft Buyatikunna Wa La Tabarrajna Tabarruja Al-Jahiltyati AL’Olé “And stay quietly in your houses, and make not a dazzling display, like that of the former Times of Ignorance...” (Sarat Al-Ahzab: 33). 3. A wife shall not allow one whose husband dislikes to enter his house. 4. A wife shall preserve her husband's honor, wealth, children and household. The Messenger, Peace be upon him, said: “... the woman is a guardian and is responsible for her husband's house and his offspring..." (Narrated by Al-Bukhari).. erRTT RUA io RLS The husband is obligated to observe: 1. Spending on his wife; this includes providing means of sustenance, clothing and accommodation. 2. Good companionship; this includes preserving her secrests and avoiding embarrassing and humiliating her. 3. Preserving her honor and status as wife, as well as showing her appreciation and protecting her. Third: common rights 1. Good companionship imbued with benevolence, tolerance, mutual respect, cooperation and making each other happy. 2. Each one of them is permitted to enjoy the other in the way prescribed by Sharia. 3. Prohibition of marriage to relatives of the other spouse: the wife is prohibited to marry any one of the husband's parental next of kin and their off-spring. Likewise, a husband is prohibited to marry any one of the wife's parental next of kin as soon as he contracts her in marriage and to her offspring after he consummates his marriage to her. 4. Confirmation of the lineage of children. 5. Confirmation of the right to inherit from each other.Pel ol eee | think and explain sie, The Prophet, Peace be upon him, had established the principle of respecting the wife and appreciating her view although many women were not educated | find a link he, between the disputes that appear between spouses at Sharia courts and the knowledge of Sharia rights of each spouse.eo iea The wisclom behind legislating mariage Basics of choosing a - sposue Marital ights Rules of marital companionship Conaittions of - mariage contract modern types of mariageee co Student Activities Rem asf 1. Explain the wisdom of legislating marriage in Islam. 2. What are the basics that must be observed when choosing a husband or wife? 3. Explain the importance of the waliy (guardian) to a marriage contract. 4. Mention three of the common marital righ.Enriching my experience Search for one of the modern marriage contracts and explain the official view of the UAE Ifa’ Official Center on this contract and its proof of this, and then present this to your classmates.fest Renae Dene Aspect of Learning NC I make sure of knowing my rights 1 and the rights of others and commit myself to this, enrich my information by 2 reading about developments in my field of study. I take note of contemporary 3 novel ideas and wam people of them.The Prophet's Method in Taking Care of His Family ; u We read and explore infer the constituents of the Messenger's, Peace be upon him, marital life. explain how the Messenger, Peace be upon him, took care of his family. highlight aspects of love and mercifuiness in the way the Messenger, Peace be upon him, treated his wives.iducation - Grade 10 Term Te ee eee rane are of His Farnily CRU relia rot) If one studies closely the life of the Prophet, Peace be upon him, one will find that he accorded his wives great attention and treated them in a special way. He gave his wives rights denied to them in the pre-Islamic era and, consequently, made Muslims change the pattern of their lives regarding treatment of wives. Abu Hurairah, May Allah be pleased with him, reported that the Prophet, Peace be upon him, said: “Among Muslims, the most perfect, concerning his faith, is the one whose character is excellent, and the best among you are those who treat their wives well” (Narrated by at-Tirmidhi). Perfect faith is subject to good morals and the truest embodiment of good morals is the way one treats one's wife. The Messenger. Peace be upon him, said “The best of you is he who is best to his family, and I am the best among you to my family” (Narrated by ibn Hibban). Altruism is reflected in the positions one takes and the way one acts. Thus, we find that the Prophet, Peace be upon him, was the first one to console his wives when they experienced grief, wiping their tears, respecting their views and listening attentively to their complaints. The Messenger, Peace be upon him, was a husband, father, brother and friend to his wives, peace and blessings be upon him. 04ee k lhe, between perfect faith and good treatment of women. I reflect and find a I RU ere ay The Messenger's, Peace be upon him, treatment of his family The Prophet, Peace be upon him, lived for a period of his life as a husband to one woman, and then continued the rest of his life as @ husband to a number of women. During both periods he gave the best example to all husbands in how to treat their families. The Messenger, Peace be upon him, lived in his house like all men as related by Sayyidah Aisha, may Allah be pleased with her, when asked of what the Prophet, Peace be upon him, used to do in his house. She said,""He kept himself busy serving his } family" (Narrated by Al-Bukhari). She elaborated saying, “He fed drat animals, swept the house, secured the camel, ate and ground the flour ith thehousemaid, carried supplies from the marke! to the house, sewed is garments, mended his sandals and did what men used to do in their houses”OTer LESSON FIVE The Prophet, Peace be upon him, was renowned for being keen on entertaining his wives. He used to take them with him on his travels, race them and permit them to watch amusing activities. Umm Al Mumineen Aisha, may Allah be pleased with her, said: “One day I saw the Messenger of Allah, Peace be upon him, at the door of my room and the Ethiopian boys were playing in the mosque. The Messenger of Allah, Peace be upon him, screened me with his garment while | was watching them” (Narrated by Al-Bukhari) I respond by a logical argument to the allegation below sade, !Faman assists his wife in household chores, this will undermine his manliness. lread and deduce se, lidentify the most important secrets of successful family relationships, | explain fhe, the prophet's, Peace be upon him, participation in household chores although he was a prophet and a man of very high-esteem among his people.Structuring the building block From the Prophet's perspective, society is a big house for all Muslims. This house must be tightly built; therefore, the Prophet, Peace be upon him, paid great attention to structuring the basic building block of society- the family. The Prophet's, Peace be upon him, concem with establishing his honorable family was clearly reflected in several constituents: a ToTol MRICS ot Mey The Prophet, Peace be upon him, made sure of teaching ‘Ummahat Al- Mu'minin(the Mothers of the Believers) matters pertaining to their religion. He used to teach them the Qur'an, give them sermons and lead them in the night prayers. He used to give lessons to women, and his wives were the first to attend those lessons. This came to notice after the death of the Prophet, Peace be upon him, as many Sharia rulings were taken from ‘Ummahat Al-Mu’minin, may Allah be pleased with them. Aisha, may Allah be pleased with her, was one of the senior memorizers of the Prophet's Hadith after Abu Hurairah, Ibn Omar, Anas ibn Malik and Ibn Abbas, may Allah be pleased with all of them. aDace eer oa De eae eee) | linfer and explain he, the contribution of the Qur'an Memorization Centers for females in building Muslim families. | find a solution fe, Someone wants to teach his wife matters pertinent to her religion; but he is iliterate.Co acter cen Ser] ea ual Respect The Prophet, Peace be upon him, laid down the foundations of the principle of treatment based on mutual respect among family members- the spouses, children and servants. The Messenger, Peace be upon him, never beat, scolded or raised his voice in the face of one of his family. Umm Al Mumineen Aisha, may Allah be pleased with her, said,"The Messenger of Allah, Peace be upon him, never hit anything with his hand neither a servant nor a woman.” The Messenger, Peace be upon him, used to listen to his wives, show them respect and appreciate their advice. If given the right advice, he would act upon it. He acted upon the advice of Umm Al Mumineen Umm Salama, may Allah be pleased with her, when she advised him with respect to the Treaty of Hudaybiyyah when Muslims did not accept returning to Madinah without performing Umrah. Therefore, Muslims slowed down their return hoping that the Prophet, Peace be upon him, would not accept the condition regarding not performing Umrah that year and retuming to perform it in the following year. Umm Salama advised the Prophet, Peace be upon him, to go out and not to speak to anyone of the Muslims, cut his hair and slaughter his sacrifice. When Muslims saw him,they hastened to obey him and follow his act; they slaughtered their sacrifices and each one of them cut his hair (Sirat ibn Hisham). Anas bin Malik said, I served the Prophet, Peace be upon him, for ten years. By Allah, he never even said to me, ‘Uff!’ He never said harshly for anything, ‘Why did you do that?’ or, ‘Why did you not do that?"(Narratedby at- Tirmidhi). The Messenger, Peace be upon him, treated others according to the kind of guidance and directives based on mutual respect and kindness.Iducation - Grade 10 Term 2 en ee | think and explain fhe, the fact that theProphet, Peace be upon him, established the principle of respecting wives and appreciating their views although many women were not educated. | expect sufhe, the positive effects on the family resulting from mutual respect between the spouses.The wisdom behind managing marital differences Marital life is never free of the kind of differences that end and disappear if managed with wisdom and rationality, or increase and grow if wisdom is absent on the part of the husband when managing them. The Prophet, Peace be upon him, gave remarkable examples of managing family problems with utter wisdom and the Companions knew of this. The Messenger, Peace be upon him, ordered his Companions to have patience with their wives and to bear with them irrespective of their temperaments. The Messenger, Peace be upon him, said: “A believing man should not hate a believing woman. If he dislikes something in her character, he should be pleased with some other trait of hers" (Narrated by Muslim} Also, Al-Bukhari reported: “The Prophet, Peace be upon him, was with one of his wives, when one of the Mothers of the Believers sent a bowl in which there was some food. The one in whose house the Prophet, Peace be upon him, was struck the hand of the servant, and the bow! fell and broke. The Prophet,Peace be upon him, picked up the pieces of the bowl, then he began to collect the food that was in it, and said, “Your mother got jealous." Then he made the servant wait until a bow! belonging to the one in whose house he was, was brought. He gave the intact bowl to the one whose bowl had been broken, and he kept the broken bowl in the house of the one who had broken it.”Dee |e a ees LESSON FIVE - The P lexpect ifha, between the wisdom behind managing marital differences and the fact that Allah, Glory be to Him, has given the right of ‘guardianship’ of wives to men, find a link se, A young man who is about to get married and he does not have any experience in dealing with marital differences.i fo) SRC Relate ch el Ue ol Our master Muhammad, Peace be upon him, is the prophet of mercy, which is given as a present from Allah, Glory be to Him, to all people The Prophet, Glory be to Him, built his relationships with his wives and his family on love and mercy. Anas bin Malik related an incident reflecting this mercy which occurred with Umm Al Mumineen Safia, may Allah be pleased with her. He said, “I saw Allah's Messenger, Peace be upon him, folding a cloak round the hump of the camel so as to make a wide space for Safiya (to sit on behind him). He sat beside his camel letting his knees for Safiya to put her feet on so as to mount the camel” (Narrated by Al- Bukhari). The Messenger, Peace be upon him, used to advise Sa’ad ibn Abi Waqaas saying, “You will be rewarded for whatever you spend for Allah's sake even if it were a morsel which you put in your wife’s mouth” (Narrated by Al-Bukhari). Also, an-Nasa’i narrated that Umm al-Mu'minin Safiyah, may Allah be pleased with her, was traveling with the Allah's Messenger, Peace be upon him. She was too slow to keep up with them. Allah's Messenger, Peace be upon him, received her while she was crying and saying,'You gave me a slow camel’. Seeing that, Allah's Messenger, Peace be upon him, wiped her eyes with his hands and consoled her; but she went on crying. | make a proposal ae, to contribute to spreading mercy and love between spouses.ee eer a eT _ Pe eat | expect she. the reason behind the lack of love between spouses in some families. The Prophet's Method in Taking fe ae tia Constituents of the Love and mercy The Messenger's building of a family between spouses treatment of his familyeen Teet on ray Student Activities 1. The Messenger, Peace be upon him, said: "The best of you is he who is best to his family, and | am the best among you to my family.” From what you learned in the lesson, find evidence of the altruism of the Prophet, Peace be upon him, towards his family, may Allah be pleased with them. 2. What are the constituents of building a family? 3. Explain the fact that the Prophet, Peace be upon him, was keen on building the Muslim family in a correct way.eed Nee [eee eae Te eee en nee eee iat Enriching my experience Under the supervision of my teacher, | search for one of the attitudes taken by the Prophet, Peace be upon him, towards his wives, and write an analysis of this attitude and its implications on the wives and family of the Prophet, Peace be upon him.ee Re eo Lassess how knowledge of the marital life of the Prophet, Peace be upon him, reflects on my conduct and acts of devotion. Degree of achievement Aspect of Learning NTT cr Co I make sure of spreading amity 1 and love between all members of the school community. | show my teacher how much | 2 respect him and appreciate his knowledge and work. Iresort to wisdom when 3 differences spring up between students in the school.* rm Cee eesBees ae Re ad Allah’s Prophet Moses, Peace be upon him Strat Al-Kahf: 60-82 We read and explore y a recite the holy verses observing the rules of recitation. explain the vocabulary of the holy verses. explain the significance of the holy verses. analyze the situations mentioned in the story. @ make sure of reciting the holy verses.eae ecu enehe De Te ee eens | take the initiative to learn In his Sahih, Al-Bukahri, may Allah have mercy on him, narrated, on the authority of Ubbay ibn Ka'ab that he heard Allah's Messenger, Peace be upon him, say: “Musa stood up to address the Children of Israel, and he was asked: ‘Which of the people is most knowledgeable?’ He said: ‘lam’ Allah rebuked him because he did not attribute knowledge to Him. So Allah revealed to him: ‘There is a slave of Mine at the junction of the two seas who is more knowledgeable than you.' Musa asked: ‘O Lord, how can | find him?’ He said: ‘Take with you a fish and put it in a basket, then where you lose the fish, he will be there." So he took a fish and put it in a basket, then he set out, and his servant-boy Joshua son of Nun-set out with him | expect fe, Through discussion within my group, we try to know the motives of this journey.tomic iducation - Grade 10 Term 2 Tele eee ve Sea 60. Wa ‘Idh Qala Masd Lifatahu La Abraku Hattdé Ablugha Majma‘a Al-Bahrayni ‘Aw Amdiya Auqubaan. 61. Falamma Balagha Majma‘a Baynihima Nasiya Hatahuma Fa Attakhadha Sabtlahu Ft Al-Bahri Sarabaan. 62. Falamma Jawaza Qala Lifatahu ‘Atina Ghada’ana LagadLagina Min Safarina Hadha Nasabaan. 63. Qala Ara‘ayta ‘Idh Awayna ‘ld As-Sakhrati Fa'innt NasituAl-lata Wa Ma Ansanthu ‘Illa Ash-Shaytanu An Adhkurahu Wa Attakhadha Sabilahu Ft Al-Bahiri ‘Ajabaan 64. Qala Dhalika Ma Kunna Nabghi Fartadda ‘Ald’Atharihima QasasaanIslamic Iducation - Grade 10 Term 2 LESSON ONE - Alich’s Prophet Moses, Peace be upon 65. Fawajada “Abdaan Min ‘Ibadina ‘Ataynahu Rakmatan Min “Indina Wa “Allamnahu Min Ladunna ‘Ilmaan 66. Qala Lahu Masd Hal Attabi*uka ‘Ald An Tu’ allimani Mimma *Ullimta Rushdaan 67. Qala ‘nnaka Lan Tastatt’a Ma*iya Sabraan 68. Wa Kayfa Tasbiru ‘Ald Ma Lam Tufit Bihi Khubraan 69. Qala Satajidunt ‘In Sha’a Allahu Sabiraan Wa La ‘A’st Laka Amraan 70. Qala Fa’ini Attaba ‘tant Fala Tas‘alnt ‘An Shay'in Hattd’'Uhditha Laka Minhu Dhikraan 60. And when Moses said unto his s rvant: I will not give up until I reach the point where the two seas meet, though I march on for ages. 61. And when they reached the point where the two met, they forgot their fish, and it took its way into the waters, being free. 62. And when they had gone further, he said unto his servant: Bring us our breakfast. Verily we have found fatigue in this our journey. 63. He said: Did you see, when we took refuge on the rock? Verily, I forgot the fish and none but Satan caused me to forget to mention it, it ook its way into the waters by a marvel. 64. He said: This is that which we have been seeking they retraced their steps again. a & 5. Then found they one of Our slaves, unto whom We had given mercy from Us, and had taught him knowledge from Our presence. 66. Moses said unto him: May I follow you, to the end that you may teach me right conduct of that which you have been taught? 67. He said: Lo! you can not bear with me.05 LESSON ONE - Allah’s Prog 68. How can you bear with that whereof you can not compass any knowledge? 69. He said: Allah willing, you, shalt find me patient and I shall not in anything gainsay you: 70. He said: Well, if you go with me, ask me not concerning anything till I myself make mention of it unto you. | learn the explanation of the Quranic vocabulary he, (La ‘Abrahu)! will not give up (Auqubaan)for ages iver (Nasabéan}fatigue 13538 (Fartadda) they retraced their steps ay (Rushddan)right conduct (Lam Tufit Bihi Khubraan)that whereof you can not compass any knowledge ss (Dhikraan)mention of it Despair Epochs Tiredness and weakness Returned Something correct to guide me Your knowledge of it is incomplete newsPSR es eile eee Rta Pete outa Moses knew the place to head for, identified his goal and prepared himself materially and psychologically. He also prepared his servant-boy. He said to Joshua son of Nun, “We are heading for the junction of the two seas; we are not coming back whether it be a short or long joumey: atl ji though | march on for ages." | will continue on this journey until | reach the place | am heading for even if | travel for a very long time". This psychological preparation assists in bearing the hardships of travel and its continuation and adds to the resolve of man. The holy verses focused on the major events and did not address the hardships of travel until they explained that they had arrived at their destination. This implies that the suffering borne by those who pursue great goals does not deserve to be mentioned when juxtaposed with the returns attendant on those goals. Therefore, the holy verses expressed that suffering through one word: (tii) (Nagabaan) “fatigue”. The question to be asked here is “Why is this story mentioned here, though it is not related to the three questions- about the youths, the man whose travels reached the eastem and the western horizons of the earth, and the soul” This story has been narrated as an answer to the claim made by the Rabbis, who regarded the answers to their questions as proof of the prophethood of Muhammad, Peace be upon him. That this is not true is evidenced by the fact that Moses, Peace be upon him.who was Allah's Messenger, did not know everything, and there was a man in his time who knew more than him. This did not undermine his rank, or stir suspicion in his prophethood. The messengers of Allah, peace be upon all of them, were not sent to explain particular cases or events. Rather, they were ser to deliver Allah’s messages and guide people to the straight path (ass05 eared Peel fol ee aa sirat al-mustagim):; they were the most knowledgeable people about their proselytism (Da'wah), Moses, Peace be upon him, and his servant-boy reached a rock on the beach. They sat down to take some rest and they were overcome by sleepiness and fatigue: so they fell asleep. Then Joshua son of Nun woke up and found that the fish which they carried with them had jumped from the basket into the water and swam out to sea. Its track on sea water was clear; it was not covered by waves. This was the sign that Moses, Peace be upon him, had waited for. The servant-boy said to himself that he would tell him when he had woken up; but he forgot and they continued their travel through the rest of the day and night until they felt fired the following day after having travelled farther than their destination. Moses, Peace be upon him, asked Joshua to bring them the food. Joshua remembered what had happened and said, "| have forgotten to tell you that the fish jumped into the water at the rock and the way it swam out to sea was very queer.” He justified his forgetting to tell Moses by an act from the devil as if he feared the wrath of Allah's prophet, Moses, Peace be upon him. However, what happened was contrary to this. The response of Moses, Peace be upon him, was: “43 &F t 5 J18(QGla Dnalika MG Kunn& Nabghi) “He said: This is that which we have been seeking “. They retuned tracking their footsteps on the way back to the rock. They found a man covered up in his clothes. Prophet Muhammad, Peace be upon him, said: “Moses greeted him saying ‘as-salamu ‘alaykum’ (peace be upon you). al-Khidrsaid to him: ‘Is there salam (peace) in your country?”. He said, ‘I am Moses.’ ALKhidir said, ‘The Moses of Banu Israel?’ Moses said, ‘Yes’. Moses added, ‘You have some of the knowledge of Allah which He has taught you and which I do not know, while I have some knowledge which Allah has taught me which you do not know.” From here the second journey begins- the journey of Moses and al-Khidr, peace be upon them,