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Paper written by Professor Omar Hasan K Kasule Sr. for Dar es Salam July 1, 2012
CONTENTS OF THE MODULE
·
Over-view of basic islamic
education
·
Qur’an study
·
Hadith study
·
Study of fiqh and ma’athuraat
·
Ihya uluum al ddiin
OVERVIEW OF THE PERSONAL DEVELOPMENT
PROGRAM
·
The personal development program will consist of (a) The Basic Islamic
Education program (b) The spiritual, psycho-social, and intellectual
development program, and (c) The Advanced Islamic Education Program.
·
The basic Islamic education program provides essential knowledge of
Islam as a set of beliefs and as a comprehensive way of life. It equips
learners with knowledge and skills.
·
The knowledge component is essentially self-taught, learner-centered,
and learner driven in small study groups or circles called halaqa.
·
The skills’ component will be delivered through specialized practical
workshops or specified intra-mural as well as extra-mural activities.
·
The spiritual, psycho-social, and intellectual development program will
consist of readings on the concepts of ‘ubudiyat, tazkiyat al nafs,
ikhlas al niyyat, tahdhiib al akhlaq, and tafakkur.
·
Those who complete the Basic Islamic Education program or already have
the knowledge will be offered an advanced Islamic education program
THE IMPORTANCE OF KNOWLEDGE
·
Knowledge is needed to distinguish correct ‘aqidat from the
incorrect one.
·
Knowledge is also needed for proper performance of activities of daily
living, ‘aadaat, cactivities of physical worship, ‘ibaadaat, and
social transactions, mu’amalaat.
·
A Muslim must therefore have a basic set of knowledge that he cannot do
without. The jurists refer to this set of knowledge as ‘what is known in
religion by necessity’, al ma’aluum fi al ddiin bi al dharuurat.
·
Beyond the basic core, a Muslim is obliged to have knowledge in
specific fields of endeavour.
·
A trader must know the law relating to commercial transactions.
·
A prospective husband or wife must know the law relating to marriage
and family life before contracting marriage.
KNOWLEDGE CONTENT OF THE BASIC ISLAMIC
EDUCATION PROGRAM
·
The knowledge component consists of the study of the two primary
sources of knowledge in Islam: the Qur’an and the sunnat (hadith).
·
The study of the Qur’an consists of learning correct reading of the
verses, tilawat al Qur’an, followed by their interpretation, tafsir
al Qur’an, relating them to the realities of the learner’s life in his or
her society.
·
Study of hadith is more extensive will cover three classical
books: ‘Riyadh al Saalihin’ by Imaam al Nawawi, ‘Buluugh al Maraam’ by al
hafidh Abu Hajar al ‘Asqalani, and ‘al Adhkar’ by Imaam Nawawi.
·
Learners who have already studied the three hadith books will be
offered the alternative of studying the classical book ‘Ihya ‘Uluum al Ddiin’
by Hujjat al Islam Abu Hamid al Ghazzali.
·
There will be repetitions among different parts and resources of the
program. This is encouraged being an essential part of Islamic pedagogy because
it reinforces learning.
DURATION OF THE BASIC ISLAMIC EDUCATION
PROGRAM
·
The program will follow a systematic modular guideline that will be
implemented over a period of time.
·
The basic program can be covered on the average in 4 years. However one
can move faster or slower depending on circumstances.
·
Each year is divided into 2 semesters of approximately 5 months each.
Each semester is divided into 2 quarters.
·
The program can be started at any age or level of education or
professional life.
·
All the components of the program should be covered simultaneously
throughout this period. Continuity and consistence are very important for
success.
DEFINITION OF THE HALAQAT
·
A halaqat is a small study
group that undertakes this program.
·
The program cannot be undertaken
by an individual.
·
Each halaqat should be led
by a naqib (naqibat if female).
·
There are guidelines on making the
halaqat interesting or successful.
MEMBERSHIP OF
THE HALAQAT
·
Members of the halaqat
should be of the same age groups and preferably same academic level.
·
It is however possible to mix
people of different ages and academic levels so that the young can learn from
the older.
LEADERSHIP OF
HALAQAT DISCUSSION
·
The naqib can lead
discussion in some sessions and is also encouraged to delegate this
responsibility to various members of the halaqat.
·
Whoever has the responsibility for
leading discussions must take 20-30 minutes preparing for the session.
·
The preparation should be at least
1 week before the session to enable the naqib look up additional
information or seek advice from more knowledgeable persons.
RECORDING
HALAQAT ATTENDANCE
·
The naqib must have a
register in which members sign their names and the times of arrival.
·
Signing-in should be done before
the session starts any formal work.
·
The register can be analyzed at
the end of the month or the semester and each member is given feedback on
attendance and punctuality.
START AND END
OF A HALAQAT SESSION:
·
Members should start by reciting surat al fatihat
·
Members should adjourn with
recitation of tasbih kaffarat al majlis
and surat al ‘asr. Surat al fatihat is a summary of the Qur'an and is a source
of blessings.
·
The tasbih kaffaarat expiates any improper words said during the
session.
·
The formula for tasbih
kaffaarat is as follows: ‘subhaanaka allahuma wa bihamdika nashhadu an
la ilaaha ghairuka nastaghfiruka wa natubu ilaika’.
SCHEDULING OF
HALAQAT DISCUSSION:
·
Meetings of the halaqat are
preferably associated with acts of ‘ibadat.
·
The best times are therefore:
before salat al fajr, after salat al fajr, before salat al
jumu’at, after salat al asr, before salat al maghrib, and
between salat al maghrib and salat al isha.
·
If these hours are not convenient
alternative ones may be selected.
·
Regular work or study days are
preferred however if this is not convenient week ends can be used.
·
The halaqat assignments for
the week may be completed in one long session or in 2 or more shorter sessions.
HALAQAT TIME
MANAGEMENT:
·
The naqib must make sure
that all components of the program are covered uniformly by the end of the
semester.
·
Each session could have all or
some of the components, the detailed scheduling being left to each naqib.
·
It is best to start with Qur’an
study in all sessions followed by other components following a schedule planned
in advance.
·
Time should be left at the end to
deal with any administrative matters that may arise or to solve any personal
problems of members that may arise.
MANAGEMENT OF
HALAQAT DISCUSSIONS:
·
The naqib should make sure
that all members participate. This can be achieved by being pro-active i.e.
addressing questions to individuals or inviting them to make comments.
·
If a member is unable to say
anything or is unwilling or otherwise reluctant, the naqib should not
insist but should move on to the next member.
·
Very talkative members should not
be allowed to dominate the discussions.
·
The naqib should politely
re-direct any speaker who veers off the topic of discussion.
HALAQAT STUDY
MATERIAL:
·
The naqib should make sure
that every member has access to the halaqat manual as well as the
resource or reference materials.
·
Where resources permit, all the
material can be downloaded on laptops that halaqat members bring to the halaqat
session.
·
The alternative is copying and
distributing paper versions in advance of each session.
·
Members should file these papers
carefully so that they can have a complete manual at the end.
THE
ETIQUETTE, ADAB, of the HALAQAT
·
Members should greet one another
before starting.
·
All members should endeavor to
know one another by name.
·
Any member wanting to go out for a
valid reason must obtain the permission of the naqib.
·
All members must learn to listen
and not interrupt others.
·
They must obey the instructions of
the naqib.
·
Members must avoid quarrels or
loud arguments.
·
A spirit of tolerance should exist
with the understanding that there could be more than one way of being right.
·
Excessive laughing or joking
should be avoided.
·
Members should sit with proper adab.
·
Recitation of the Qur’an should be
done with khushu and tadabbur.
EVALUATION, muhasabat:
·
Special sessions should be set
aside for collective self-evaluation by members of the halaqat.
·
The parameters of this evaluation
should be agreed on by all.
·
The evaluation could cover the
halaqa and its activities or could extend to other activities of the members.
·
The purpose should be fostering
the spirit of sharing experiences and self-criticism
ADDITIONAL HALAQAT
INTRA-MURAL ACTIVITIES
·
Intellectual discourse forums
·
Halaqat book review
·
Current issues analysis
·
Motivation/tazkirat
·
Practical skills: (a) leadership
and management (b) speech & communication
(c) home management (d) practical
fiqh (e) career guidance (f) Study Skills (g) Speed reading (h) Qur’an
memorization (i) Tajwid al Qur’an (j) Child up-bringing (k) First aid
medical treatment (l) cardio-pulmonary resuscitation (m) Personal finance
management
EXTRA-MURAL ACTIVITIES
·
Community service
·
Tarbiyat
·
Sports & physical fitness
·
Culture & entertainment
NAWAFIL AL SALAT:
·
Salat at all times: Qiyam al
llayl, Salat al witr, Salat al tatawu’u (qabliyat & ba'adiyat), Salat
al istisqaa (drought), Salat al kusuf (solar eclipse), Salat al
khusuuf (lunar eclipse), Salat al balaau (calamities), Salat al
istikhaarat (decision)
·
Salat for special times and
special places: Sunnat tahiyyat al masjid
(masjid entry and before
sitting down), Salat al safar (journey), Sunnat al I'iktikaaf (meditation),
Sunnat al wudhu, Salat al dhuha
(mid-morning).
NAWAFIL AL SAUM
·
Saum of Mondays and
Thursdays
·
Saum of the 9th and 10th
of Muharram
·
Saum of 6 days in the month
of Shawal
·
Saum of 3 days in every
lunar month
·
Saum of the day of Arafat
for the non-pilgrim.
CONTEMPLATION I
·
Contemplation is meditation about
Allah’s creations and signs with deliberation. Contemplation of the nature of
Allah is forbidden. Contemplation is possible only on signs and creations of
Allah.
·
Contemplation is a spiritual and
not an intellectual exercise. It requires concentration therefore it is often
undertaken at times and places where environmental sensory distractions are
minimal. In essence it is a self-isolation, khalwat.
·
Contemplation can be carried out
in the mosque or in other places isolated from the daily routines of life (open
desert, forest, ocean etc).
·
Spending time in the mosque for
purposes of contemplation and ‘ibadat is called I’itikaaf or ‘ukuuf
fi al masjid. Contemplation is best undertaken at night due to the serenity
and lack of interruption.
·
Salat is also a unique opportunity
for contemplation. Contemplation can also be carried out during dhikr.
CONTEMPLATION II
·
When one is in isolation, khalwat,
he has special spiritual experiences. There is a feeling of being liberated
from the daily concerns of the duniya. There is also a sweet feeling of
being alone with Allah, al khalwat ma’a al llaah.
·
Contemplation can be by looking at
nature, al tafakkur bi al nadhar fi al aafaaq.
·
Contemplation can be by looking at
the self, al tafakkur bi al nadhar fi an anfus.
·
Contemplation can be on the
wonders of Allah’s creation, al tafakkur fi khalq al llaah.
·
Contemplation can also be by
thoughts. One can contemplate Allah’s signs, al tafakkur fi ayaat al llaah.
·
One can contemplate the past, al
tafakkur fi al maadhi.
·
One can contemplate the future
especially hell and paradise.
·
Daily events of life in the
individual and the community can be objects of contemplation. One can
contemplate the Qur’an, al tafakur fi al Qur’an.
QUR’AN STUDY: THEMATIC
APPROACH I
·
The Qur’an is a book of moral guidance. It therefore gives models and
examples of the righteous, salihiin, to be emulated as well as models of
transgressors, dhalimin, to be avoided. It describes the thoughts,
actions, and fate of the two groups in a historical perspective, a contemporary
perspective, and a future perspective.
·
The verses of legal rulings, ayaat al ahkaam also attempt to
provide guidelines and limits within which those who want to be righteous can
operate.
·
It also provides intellectual arguments as well as makes pleas to humans
to emulate the salihiin and to avoid the dhalimiin. Some of the
intellectual arguments used are related to Allah’s signs.
·
Verses on signs discuss Allah’s signs, ayat Allah, for purposes
of auto-reflection and learning, itti’adh.
QUR’AN STUDY: THEMATIC
APPROACH II
·
Signs in the past, nabau
ma qablakum include stories of
prophets and communities, accounts of the creation of the universe and
of humans, conduct of righteous individuals and communities, the fate and
humiliation of individuals and communities that were transgressors, and
rebuttal of non-believers.
·
The historical verses are especially relevant since history repeats
itself, al tarikh yu’id nafsahu.
Human nature, character, and behavior are the same at all ages. The experience
of past eras is therefore very relevant today. Humans are therefore enjoined to
study history, amr bi dirasat al tarikh in order to learn from the past,
al ‘ibrat min al tarikh.
QUR’AN STUDY: THEMATIC
APPROACH III
·
Signs in the present, nabau ma baynakum, include signs of Allah in the
universe, ayat al Allah fi al kawn, signs of Allah in humans, ayaat
al Allah fi al anfus, bounties of Allah for humans, ni’am al Allah,
social organization, and spiritual training, tarbiyat al arwaah / tahdhiib al quluub, and rebuttal of the non-believers, al radd ‘ala al kafiruun.
·
Qur’anic verses are miraculously relevant to contemporary events of life.
Verses condemning transgressors in the past also apply to any other persons in
the present time who behave like those groups.
QUR’AN STUDY: THEMATIC
APPROACH IV
·
Signs in the future, khabar ma ba’dakum, include
prediction of future events, an account of the events and horrors of the Last
Day, punishment and reward.
·
The purpose of this study is to relate the verses to daily experience of
the individual or the community deriving practical and moral lessons.
·
The Qur’an also predicts future events on earth that people can see and
verify for themselves.
QUR’AN STUDY: METHODOLOGY
OF TAFSIR I
·
The preponderant majority of verses are clear, ayat muhakamat. They
are understandable without the need for detailed explanation.
·
The verses are studied by subject-matter, tafsir mawdhui. They are interpreted by precedent, tafsir bi al ma’athur, using the Qur’an,
tafsir al Qur’an bi al Qur’an, and
hadith, tafsir al Qur’an bi al sunnat.
·
The main references are the tafsir
works of Ibn Kathir and al Ibn Jarir al Tabari.
·
Our concern is translation and understanding of the meanings, tafsir al ma’ani, and not translation of
words, tafsir al alfadh wa al kalimat.
QUR’AN STUDY: METHODOLOGY
OF TAFSIR II
·
In addition to following precedent in tafsir, we have used some
additional tools. A historical approach, tafsir
tarikhi, has been employed to derive lessons from past human experience.
The scientific approach, tafsir ‘ilmi, has
been employed to draw lessons from Allah’s signs in human biology and the
physical universe, ayat kawniyyat.
·
The following types of tafsir
are not employed here: rational, tafsir
bi al ra’ay; philosophical, tafsir
falsafi; juridical, tafsir fiqhi,
tafsir based on scientific
miracles, i’ijaz ‘ilmi, and abrogation, naskh.
QUR’AN STUDY: INSTRUCTIONS
FOR TAFSIR SESSIONS
·
Use a Qur’anic translation that has the Arabic script beside the
translation.
·
Take turns reading translation of the assigned verses for each topic.
·
Make sure you understand the meanings of all words used in the
translation. You can refer to the foot-notes for more detailed explanation of
the context of revelation, sabab al nuzul, related verses and hadiths,
and explanation of unfamiliar words.
·
Discuss the assigned issue(s) using the given points as a guide.
·
List lessons you have learned for your contemporary life as an individual
and as a member of the community or society.
·
Write down your conclusions.
QUR’AN STUDY: CONCEPTUAL
TOOLS
·
Comprehensiveness of the Qur’anic vision, shumuul al ru’yat al qur’aniyyat;
·
The Qur’an as a source of sciences, al
Qur’an masdar al uluum;
·
The Qur’an opens and challenges human intellect, al Qur’an mifath al aql;
·
Allah’s fixed laws in humans and the physical world, al sunan al ilahiyat fi al anfus wa al afaq;
·
The Qur’an as a solution to problems of humanity: social, economic,
political, scientific, educational, and psychological.
HADITH STUDY: OBJECTIVES
·
The objective of the study of hadith
is personal development, tarbiyat al
nafs,
·
Tarbiyat includes encouragement of good acts, fadhail al a’amal, remembrance of Allah,
dhikr al allah, softening the hearts,
tarqiiq al quluub, encouraging hope
for reward, rajaa, and fear of chastisement, khawf, correct social etiquette, adab, and improving manners, tahdhiib al akhlaq.
·
This study is not concerned with critique of the text, naqd al matn, or chain of transmission, naqd al sanad, or any other academic aspect of hadith sciences, ulum al
hadith.
·
This module is a study of hadith of Imaam Nawawi’s Garden of the
Righteous, Riyadh al Salihin fi hadith
sayyid al mursaliin..
HADITH STUDY: METHODOLOGY
·
Follow the etiquette, adab, of
reading and studying hadith.
·
Ablution, wudhu, is recommended
but is not obligatory.
·
Take turns in reading the assigned hadiths
in Arabic aloud making sure you pronounce each letter correctly. Correct one
another in a polite way.
·
Read the translation of the hadith.
Make sure you understand all the words in the translation.
·
Do not start any discussion before fully understanding the text, nass.
·
Refer to the foot notes for: the chain of transmission, related Qur’anic
verses and hadiths.
·
Discuss the hadith using the
given points as a guide.
·
List lessons you have learned for your contemporary life as an individual
and as a member of the community or society. Write down your conclusions.
HADITH STUDY: CONCEPTUAL TOOLS I
·
sunnat as a source of law, hujjiyat al sunnat,
·
comprehensiveness of sunnat,
shumuul al sunnat,
·
sunnat as a basis for civilization, hadharat, and culture, thaqafat,
·
the time and space dimension in the sunnat,
al bu’ud al zamani wa al makani,
·
sunnat and solution of social problems, sunnat mu’alajat mushkilaat al umma,
·
sunnat as source of values, qiyam,
·
sunnat as dawa,
·
sunnat understood in the context of the Qur’an, fahm al sunnat fi dhaw’i al Qur’an, (i)
understanding sunnat in the context
of the related historical circumstances and purposes, asbaab wa maqasid al sunnat,
HADITH STUDY: CONCEPTUAL TOOLS II
·
focus on the spirit, ruh, and
not letter, lafdh, of the sunnat,
·
focus on the higher purposes, maqasid,
and not the externalities, dhawahir,
·
focus on the whole and not the parts, juz’iyaat,
·
appreciation that the purposes, maqasid,
are constant but the methods, wasail, are variable,
·
avoiding allegorical interpretations, ta’awil
majazi,
·
avoiding esoteric interpretations, ta’awil
batini,
·
belief in the unseen, iman bi al
ghaib, without asking why and how, ‘adam
al su’al ‘an al kayfiyat, because
human intellect is limited, mahdudiyat al
‘aql al insani.
OBJECTIVES OF THE STUDY OF FIQH
·
Fiqh is an academic
discipline that studies the Law, shari’at.
·
There are several schools of Law that agree in
the main issues but have differences in the branches.
·
The predominant school of Law in East Africa
is the shafite madhhab and our study of fiqh will be based on this.
·
The aim of this study is to enable the
learners appreciate the hadith basis for many things that they learned from
their parents and undertake routinely in the community. Such appreciation
motivates them to perfect and persist in their activities.
GUIDELINES FOR THE STUDY OF
FIQH I
·
The textbook selected for study is Buluugh
al Maraam min Adillat al Ahkaam (Reaching the goals using legal evidence)
authored by Abu al Fadhl Shihabuddin Ahmad bin Ali Muhammad bin Muhammad bin
Ahmad al Kinani al Shafie Ibn Hajar al ‘Asqalani.
·
Asqalani was born in Cairo in 773H. He studied
in his native Egypt and also travelled to Hijaz and Sham to study from great
scholars in those lands. He worked as a teacher and as a judge. He died in
852H.
·
The hadiths are arranged according to the chapter
or subject matter of fiqh and are very straightforward being understandable by
the majority of readers without scholarly interoperation.
GUIDELINES FOR THE STUDY OF
FIQH II
·
The learners should read the hadith in Arabic
taking care to pronounce all words correctly.
·
Then they should read the English translation
making sure they understand all the words and their meanings.
·
After that they should discuss how the hadith
is related to their daily life in the community. Some hadiths may support these
activities while a few may contradict them. If the learners are unable to
understand the hadith or relate it to their daily life they should consult a
scholar in the community or send a query to the website provided to them.
GUIDELINES FOR THE STUDY OF
FIQH III
·
The learners are warned against engaging in
juristic arguments with their elders or their peers on fiqh matters.
·
They should realize that there are several
alternative ways of doing the same thing and all are valid according to
evidence from the prophetic traditions.
·
Unnecessary argumentation, jadal, harms the unity
and harmony of the community. What is needed is the ability to appreciate and
tolerate differences.
OBJECTIVES OF STUDYING MA’ATHURAT
·
Ma’athurat are formulas for dhikr that the Prophet (PBUH) used or recommended.
·
Some are verses of the Qur’an whereas others are from hadith. Many are in
the form of supplication, dua.
·
One point needs to be clarified about the ma’athurat. They are not the only occasions for remembering Allah;
they constitute a very small portion of dhikr.
All human activity and endeavors are ‘ibadat
as long as they are righteous and are part of dhikr. Obligatory acts of worship are also a form of dhikr.
·
This module has three inter-related objectives: (a) understanding and memorizing
the ma’athurat (b) reciting the ma’thurat as ibadat which strengthens the attachment to Allah (c) Learning and using the ma’athurat will serve the additional
purpose of using acceptable and established formulas of dhikr in the place of many innovations, bid’a, of doubtful authenticity that abound in the Muslim world.
GUIDELINES FOR THE STUDY OF MA’ATHURAT
·
The hadiths were selected from Imaam Nawawi’s book ‘al adhkar al muntakhabat min kalaam sayyid al abraar’. One hadith is assigned for each session. The
choice was very selective. Shorter hadiths were preferred over longer ones.
·
You should take turns in reading the assigned verse or hadith in Arabic.
·
You should correct one another in a polite way.
·
Read the translation once and make sure you understand all the words.
Refer to the footnotes for more detailed explanation.
·
Then re-read with the purpose of memorization.
·
Take the following measures to memorize. Repeat the reading at least 5
times. Write out the text in your own handwriting. Try to continue the
recitation in your free time after the end of the session. Try to memorize as
much as you can before the next session. Make sure you understand the occasion
appropriate for the verse or hadith
you have studied.
QUR’AN STUDY DISCUSSION 1-5
·
QUR’AN STUDY DISCUSSION #1: Surat al Balad (S.90): ayaat al
llaah fi al duniya 1-4, nature of the
human 5-7, bounties of al llaah 8-10, saalihiin 11-19, dhaalimiin 20.
·
QUR’AN STUDY DISCUSSION #2: Surat al layl (S.92): ayaat al llaah fi
al duniya 1-3, saalihiin 4-7, dhaalimiin
8-13, dhaalimiin 13-16, saalihiin 17-21.
·
QUR’AN STUDY DISCUSSION #3: Surat al Takathur (S.102): dhaalimiin:
busy with material wealth and forgetting death 1-2, knowledge and its grades 3-8.
·
QUR’AN STUDY DISCUSSION #4: Surat al Muzammil (S.73): ibadat
1-9, dhaalimiin 10-12, ayaat al laah fi
al aakhirat 13-14. dhaalimiin: punishment of Fir’aun 16, ayaat al llaah
fi al aakhirat 9-10, tadkirat and worship 27-31.
·
QUR’AN STUDY DISCUSSION #5: Surat Al Insan (S.76): signs in the
creation of the human 1-3,
·
dhaalimiin 4, saalihiin 5-22,
The
Prophet Muhammad 23-26, dhaalimiin 27-28, Qur’an and guidance 29-31.
QUR’AN STUDY DISCUSSION 6-15
·
QUR’AN STUDY DISCUSSION #6: Surat al Nazi’at (S.79): ayaat al llaah fi al duniya: the angels
1-5, ayaat al Allah fi yawm al qiyamat 6-14, Musa and Fir’aun 15-26, ayaat al llaah fi al
duniya 27-33, yawm al qiyamat 34-46.
·
QUR’AN STUDY DISCUSSION #7: Surat al Taghabun (S.64): tasbiih 1, ayaat al llaah fi al
duniya 2-4, dhaalimuun 5-8, yawm al
qiyamat 9-10, qadar of Allah 11, obedience of Allah and the prophet 12, attributes of Allah 13, the family and its temptations 14-15, saalihiin 16-17, Allah’s knowledge of the unseen 18.
·
QUR’AN STUDY DISCUSSION #8: Surat al Tahrim (S.66): The family
1-6, dhaalimun 7, taubat 8, fighting dhaalimuun 9, women (saalihiin) 10, women (dhaalimiin)
11-12.
·
QUR’AN STUDY DISCUSSION #9: Surat al Dhariyat (S.51): ayaat al llaah fi al duniyat 1-3,
resurrection and judgment 4-9, dhaalimuun 10-14, saalihuun 15-19, ayaat al
llaah fi al anfus wa al ardh 20-23, dhaalimuun 24-46., ibadat & tauhid
50-51, dhaalimuun 52-55, ibadat 56-58, dhaalimuun 59-60.
·
QUR’AN STUDY DISCUSSION #10: Surat Saba (S.34): saalihuun & dhaalimuun 34:1-9,
Story of Daud and Sulaiman 34:10-14, Story of the people of Saba 34:15-19, saalihuun
& dhaalimuun 34:20-54
QUR’AN STUDY DISCUSSION #11-15
·
QUR’AN STUDY DISCUSSION #11: Surat Yasiin (S.36): saalihuun
& dhaalimuun 35:1-35, ayaat al llah 35:36-44, saalihuun & dhaalimuun
35:45-83
·
QUR’AN STUDY DISCUSSION #12: Surat al Maidat (S.5): Ahkaam
(hunting, food, taharat) 5:1-11
·
QUR’AN STUDY DISCUSSION #13: Surat al Maidat (S.5): Ahl al
Kitaab 5:12-26
·
QUR’AN STUDY DISCUSSION #14: Surat al Maidat (S.5): Ahkaam
(qatl, hiraabat, sariqat) 5:27-40
·
QUR’AN STUDY DISCUSSION #15: Surat al Maidat (S.5): Ahl al
Kitaab 5:41-86
QUR’AN STUDY DISCUSSION #16-20
·
QUR’AN STUDY DISCUSSION #16: Surat al Maidat (S.5): Ahkaam
(halal & haram, yamiin, khamr,maysar, said, wasiyyat) 5:87-108
·
QUR’AN STUDY DISCUSSION #17: Surat al Maidat (S.5): Isa
5:109-120
·
QUR’AN STUDY DISCUSSION #18: Surat al Baqarat (S.2): istikhlaaf
Adam 2:30-30
·
QUR’AN STUDY DISCUSSION #19: Surat al Baqarat (S.2): tauhid
& ayat al llaah 2:253-260
·
QUR’AN STUDY DISCUSSION #20: Surat al Baqarat (S.2): muamalaat maaliyyat 2:275-283
HADITH STUDY DISCUSSION #1-5
·
HADITH STUDY DISCUSSION #1: Ikhlas, Taubat, Sabr (Ch01-Ch03 / RS1 –
RS52)
·
HADITH STUDY DISCUSSION #2: Sidq, Muraqabat, Taqwat (Ch04-Ch06 / RS54 – RS73
·
HADITH STUDY DISCUSSION #3: Tawakkul, Istiqamat, Tafakkur(Ch07-Ch09
/ RS74 – RS86)
·
HADITH STUDY DISCUSSION #4: Good
Deeds: (Ch10-Ch14 / RS87 – RS152)
·
HADITH STUDY DISCUSSION #5:
Following Commands (Ch15-Ch19 / RS153 – RS172)
·
HADITH STUDY DISCUSSION #6:
Enjoining the Good (Ch20-Ch25 / RS173 – RS202)
·
HADITH STUDY DISCUSSION #7: Dhulm
(Ch26 / RS203 – RS221)
·
HADITH STUDY DISCUSSION #8::
Modesty (Ch84 / RS681 – RS684)
HADITH STUDY DISCUSSION #6-10
·
HADITH STUDY DISCUSSION #1:
Guarding Secrets and Fulfilling Promises (Ch85 - Ch86 / RS685 - 691)
·
HADITH STUDY DISCUSSION #2: Consistency
in Performance of Good Acts (Ch87 / RS RS692 )
·
HADITH STUDY DISCUSSION #3: Tasmiyat and Tahmid at Meals (Ch100 / RS728 – RS734)
·
HADITH STUDY DISCUSSION #4:
Talking Well about the Food (Ch101 /RS736 – RS737)
·
HADITH STUDY DISCUSSION #5::
Invitation of a Fasting Person (Ch102 / RS738)
·
HADITH STUDY DISCUSSION #12:HADITH
STUDY DISCUSSION #11: Bringing Along an Uninvited Person (Ch103 / RS739)
·
HADITH STUDY DISCUSSION #12:
Etiquette of Eating (Ch104-Ch110 /RS740 – RS756)
·
HADITH STUDY DISCUSSION #13:Session
06: Etiquette of Drinking (Ch111 /RS758 – RS761)
·
HADITH STUDY DISCUSSION #14:Session
07: Hygienic Measures in Drinking (Ch112-Ch113 / RS762 – RS766)
·
HADITH STUDY DISCUSSION #15:Session
08: Drinking While Standing (Ch114 / RS767 – RS772)
HADITH STUDY DISCUSSION #16-20
·
HADITH STUDY DISCUSSION #16:
Etiquette of Sleeping (Ch127 / RS814 – RS819)
·
HADITH STUDY DISCUSSION #17:
Etiquette of Rest Lying Down (Ch128 / RS820 – RS824)
·
HADITH STUDY DISCUSSION #18:
Etiquette of Sitting in a Group (Ch129 / RS825 – RS837)
·
HADITH STUDY DISCUSSION #19:
Dreams (Ch130 / RS838 – RS844)
·
HADITH STUDY DISCUSSION #20:
Virtues and Obligation of Salaam (Ch131 / RS845 – RS850)
·
HADITH STUDY DISCUSSION #Session
06: Words used for Salaam (Ch132 / RS851 - 856)
FIQH STUDY DISCUSSION #1-10: MARRIAGE
& FAMILY
·
FIQH DISCUSSION #1: General Considerations (BG824 – BG854)
·
FIQH DISCUSSION #2: Compatibility and Choice (BG855 – BG866)
·
FIQH DISCUSSION #3: Spousal Relations (BG867 – BG880)
·
FIQH DISCUSSION #4: Mahr (BG881 – BG891)
·
FIQH DISCUSSION #5: Walimat (BG892 – BG904)
·
FIQH DISCUSSION #6: Regulations Relating to Polygynous Marriages
(BG905 – BG913)
·
FIQH DISCUSSION #7: Dissolution of Marriage (BG914 – BG944)
·
FIQH DISCUSSION #8: ‘Iddat (BG945 – BG963)
·
FIQH DISCUSSION #9: Breast-feeding (BG964 – BG974)
·
FIQH DISCUSSION # 10: Financial Support of the Family (BG975 –
BG986)
MA’ATHURAT STUDY #1-10: DUA
FOR ACTIVITIES OF DAILY LIVING
·
Session 1: When going to
bed and when waking up DH27 (Bukhari H6312).
·
Session 2: When dressing
DH33 (Abudaud H4020).
·
Session 3: Exiting the
house DH44 (Tirmidhi H3423).
·
Session 4: Entering and
exiting the toilet (Muslim H375, Abudaud H30)
·
Session 5: When food is
presented DH556;
·
Session 6: Tasmiyat
DH558 (Abudaud H3767).
·
Session 7: At breakfast
DH481 (Abudaud H2358).
·
Session 8: On finishing
the meal DH580 (Abudaud H3850).
·
Session 9: Dua for
the hosts DH588 (Abudaud H3730).
·
Session 10: Dua
for provider of food or drinks DH591
(Muslim H2055).
·
Session 11: Response to the
sneezer DH676 (Bukhari H6224).
·
Session 12: Dua for the doer of good DH806 (Tirmidhi
H2036).