220826P - BASIC ISLAMIC EDUCATION and TARBIYAH PROGRAM FOR EAST AFRICAN SCHOOLS

Presented at a seminar held on August 26, 2022. By Prof. Omar Hasan Kasule Sr MB ChB (MUK), MPH (Harvard), DrPH (Harvard) Professor of Epidemiology and Bioethics

OVERVIEW
Objective:

• This Islamic tarbiyat (تربية) program is for elementary and secondary school students (5-15 years of age) who had no chance to learn about Islam as a religion, as a way of life, and as a culture. It is very simple covering only the basics. It provides a solid foundation for further growth and development during higher education and in adult life. It essentially strengthens the character to face the challenges of life that deviate the youths from the right path. Values (Nimu), knowledge, and practical skill modules are included. The guiding principle is bringing the youth back to the Qur’an and spirituality (SaB). The program will be based on a study of the real situation on the ground to find out what pushes youths toward being lost (RajA)

Facilitators:

• The program does not require specialist teachers. Its content is the obligatory religious knowledge that every adult Muslim must have (المعلوم من الدين بالضرورة). It is largely self-taught and learner-driven with the support of trained volunteer facilitators (parents, madrasat teachers, school teachers, or university students on vacations). The facilitators will need training before they start their work (S, P)

Media or mode of learning:

• The program is delivered in-person, online, or a hybrid of both. It is delivered outside school hours on weekdays, on weekends, or during vacations. It is available as free application (online or USB) for use on electronic devices (desktops, laptops, iPads, or handphones). Learners with no access to personal devices will follow the program at centers equipped with a computer, a screen, and a speaker.  A paper version is available where necessary.

Time frame:

• A schedule is made with proper time budgeting to cover various modules of the program. Preferably a minimum of 1-2 hours every week. The themes and pace of the schedule are very flexible according to the age and background knowledge of the learners. There is no pre-determined sequence for the modules. There is also no fixed timeline for completing the program.

Assessment:

• The learners will be assessed at the end of each module and will be given a certificate of completion. The assessment methods will be worked out by experts in education methodology. The assessment items on knowledge will be available online. Assessment of values, behavior, and attitudes will be assessed by the facilitator.

Resources:

• The basis of the program is Qur’an and Hadith. The Qur’an^[1] is in the form of videos highlighting the words and letters being read. Hadiths are from Nawawi’s 40 hadith^[2]. Verses and hadiths are selected on the basis of conveying essential knowledge of religion (المعلوم من الدين بالضرورة) and ease of understanding without detailed interpretation. The theoretical modules on Qur’an, hadith, and basic concepts are delivered in a classroom or virtual sessions. The practical modules on physical acts or worship (العبادات), activities of individual and community life العادات)), personal and social skills (المهارات), and recreation are demonstrated practically by the facilitator or by video.

Venues:

• Camps (Sab), discussions (JaB). Sports (MB), the mosque (MB). Use attractive titles in advertisements. (MM)

MODULE 1: BASIC QUR’AN LITERACY
Consonants and vowels:

• The learners learn to recognize and pronounce Arabic characters (consonants, vowels, and diacritical marks). They then learn to recognize different shapes of consonants at the start, middle, and end of words. They learn to pronounce the consonants with different vowels and diacritical marks.

Reading text:

• Learners learn by reading after an accredited Qur’an reciter’s video recording to make sure they get the correct accent and intonations. The facilitator interrupts the video to correct learner's reading. The learners after that read on their own with the facilitator listening and politely correcting. The reading is in order from the start of Surat al Fatihah selected short surahs from Juz Amma (HA, MN, P), and the whole of surah Baqarah. It is expected that the learners will have become fluent readers by the end of Surat al Baqarah.

MODULE 2: QUR’AN STUDY
Selection of the verses:

• Quran study is confined to the first two chapters of the Qur’an (Surat al Fatihah and al Surat Baqarah) that between them summarize the whole Qur’an. Verses selected are of reasonable length, with easily identifiable themes and understandable translation without the need for detailed interpretation (تفسير). More surahs with messages for personal and moral development will be offered in the follow-up program for youths above 15 years. Such surahs will include surah Ibrahim, Nur, Hujrat, Yusuf, etc.

Understanding and discussing the verses:

• Learners read the verses correctly in Arabic and study their meanings from accredited English or mother language translations. The facilitator then leads discussions guiding learners to derive moral and practical lessons from the verses for their daily lives as individuals and as communities. Learners are encouraged to memorize some of the verses for use in salat. The following table shows the recommended verse(s) and respective theme(s).

SURAT & VERSE(S)	THEME(S)
1:1-7	Attributes of Allah (1-3), tauhid (4-5), guidance (6-7).
2:1-5	The Qur’an as a guide for believers who establish salat, and give sadaqat
2:21-22	Worship of Allah the creator and the sustainer
2: 30-38	Creation of Adam (PBUH) and start of human life on earth
2:124-134	Story of Ibrahim, his family and the building of the Kaaba
2:163-164	Allah is One, the merciful, the beneficent, the creator
2:172-173	Permitted (halal) and forbidden (haram) nutrients
2:177	Righteousness: iman, giving, salat, zakat, fulfilling promises, and patience
2:183-185	Saum Ramadhan
2:196-203	Hajj and Umra
2:219	Intoxicants and gambling
2:255-258	Ayat alkursi
2:259-260	Resurrection from death
2:261-274	Sadaqat
2:285	Belief in Allah, the messengers, the books, the angels.

MODULE 3:
Hadith Study:

• Moral ethics and the culture of Islam are studied using Al Nawawi’s Forty Hadith. Islam revolves around these hadith (مدار الاسلام). Learners read one hadith in Arabic and then in translation. The facilitator leads them in discussions to identify the relevant moral or ethical themes and how to apply them to their daily life. The following table shows the hadith numbers and the themes.

NAWAWI HADITH NO. and SOURCE	THEME(S)
1. Hadith one (1) in Sahih Bukhari No 1	Good Intentions
2. Hadith two (2) in Sahih Muslim No 8	Fundamentals of the ddiin: Islam, Iman, and Ihsan
3. Hadith three (3) in Sahih Bukhari No 8	Pillars of Islam
4. Hadith four (4) in Sahih Bukhari No 3208	Creation and destiny of the human being
5. Hadith five (5) in Sahih Bukhari No 2697	Rejection of innovations (in ‘aqidat and ‘ibadat)
6. Hadith six (6) in Sahih Bukhari No 52	Avoiding the doubtful
7. Hadith seven (7) in Sahih Muslim No 55	Sincere advice (nasiihat) is the pillar of diin
8. Hadith eight (9) in Sahih Bukhari No 7288	Offensiveness of too much questioning and differences
9. Hadith ten (10) in Sahih Muslim No 1015	Eating halal is a reason for acceptance of dua
10. Hadith eleven (11) in Sunan Tirmidhi No 2518	Avoiding uncertainty
11. Hadith twelve (12) in Sunan Tirmidhi 2317	Avoiding what is not your concern and do the useful
12. Hadith thirteen (13) in Sahih Bukhari No 13	Love good for others
13. Hadith fifteen (15) in Sahih Bukhari No 6018	Say good, honor the guest and honor the neighbor
14. Hadith sixteen (16) in Sahih Bukhari   No 6116	Do not get angry
15. Hadith seventeen (17) in Sahih Muslim No 1955	Excellence in work performance
16. Hadith eighteen (18) in Sunan Tirmidhi No 1987	Good character
17. Hadith nineteen (19) in Sunan Tirmidhi No 2516	Reliance on Allah
18. Hadith twenty (20) in Sahih Bukhari No 6120	Modesty is part of iman
19. Hadith twenty-one (21) in Sahih Muslim No 38	Following the right straight path
20. Hadith twenty-two (22) in Sahih Muslim 18:15	Do the ordered and avoid the prohibited

 

NAWAWI HADITH NO. and SOURCE	THEME(S)
21. Hadith twenty-three (23) in Sahih Muslim No 223	Righteous acts
22. Hadith twenty-four (24) in Sahih Muslim No 2577	Allah’s beneficence for human beings
23. Hadith twenty-five (25) in Sahih Muslim 1006	Excellence of remembrance (dhikr)
24. Hadith twenty-six (26) in Sahih Bukhari No 2989	Many ways of sadaqat
25. Hadith twenty-seven (27) in Sahih Muslim 15:2553	Distinguishing the right from evil
26. Hadith twenty-eight (28) in Sunan Abudaud No 4599	Obedience and sticking to the sunnat
27. Hadith twenty-nine (29) in Sunan Tirmidhi No 2616	Way of salvation
28. Hadith thirty (30) in Sunan Darqutni 4:183-184	Sticking to the limits of the shariat
29. Hadith thirty-one (31) in Sunan Ibn Majah No 4263	Renouncing materialism
30. Hadith thirty-two (32) in Sunan Ibn Majah No 2452	Do no harm
31. Hadith thirty-three (33) in Sahih Bukhari No 4552	Evidence and oaths in settling disputes
32. Hadith thirty-four (34) in Sahih Muslim No 49	Stages of changing evil
33. Hadith thirty-five (35) in Sahih Muslim No 2564	Islamic brotherhood and its rights
34. Hadith thirty-six (36) in Sahih Muslim No 2699	Solving people’s needs
35. Hadith thirty-seven (37) in Sahih Muslim No 6491	Allah’s kindness for human beings
36. Hadith thirty-eight (38) in Sahih Bukhari No 6502	Love of Allah for his loyal servants
37. Hadith thirty-nine (39) in Sunan Ibn Majah No 2141	Forgiveness for mistakes and forgetfulness
38. Hadith forty (40) in Sahih Bujhari No 6416	Good use of time
39. Hadith forty-one (41)	Following the prophet
40. Hadith forty-two (42) in Sunan Tirmidhi No 3540	Allah’s forgiveness is wide

• The learners will in addition be encouraged to memorize adhkar derived directly from Qur’an and hadith.

MODULE 4:
‘Aqiidat:

• In this module, the facilitator summarizes basic concepts of ‘aqiidat that the learners have already studied in the Quran and hadith modules.

The 3 fundamentals of the ddiin (أصول الدين):

• Islam is built on three fundamentals: Islam الإسلام)), iman (الايمان)  and Ihsan الاحسان)). Islam has 5 pillars: 1. the two testaments (الشهادتين) that Allah is one and Muhammad is his messenger, 2. establishing salat  (إقامة الصلاة), 3. paying zakat (ايتاء الزكاة),  4. saum in the month of Ramadhan صوم رمضان)), and 5. pilgrimage to the Kaaba  (حج البيت). Iman has 6 pillars: (1) belief in Allah (الايمان بالله), (2) belief in the angels (الايمان بالملائكة), (3) belief in the messengers (الايمان بالرسل), (4) belief in the books (الايمان بالكتب), (5) belief in the Last Day (الايمان باليوم الآخر), and (6) belief in pre-destination (الايمان بالقدر). Ihsan is an excellent performance^[3]. Belief must be firm with no doubts^[4] and must reject Innovations in religion^[5].

Oneness of Allah (التوحيد):

• Belief in the Oneness of the creator and sustainer (توحيد الربوبية)^[6] who is entitled to oneness of worship (توحيد الالوهية)^[7]. The creator is transcendent and separate from all creatures and nothing is like Him (تنزيح)^[8] or equal to Him^[9].

Allah’s message (الرسالة):

• To humans was sent through angels (ملائكة) and revealed books (الكتب) to messengers (الرسل)^[10]. The messengers were human beings^[11] with the additional duty of conveying the message. We believe in all the messengers^[12]. The message sent to all messengers was essentially the same with the oneness of Allah as the cornerstone^[13]. The Qur’an was the last book revealed and it encompasses the contents of all previous books^[14].

Hereafter (الاخرة)^[15]:

• Starts with burial in the grave^[16]. Stay in the grave is short^[17] and is part of the intermediary stage (البرزخ)^[18]. While in the grave there is a reward for the righteous (نعيم القبر)^[19] and punishment for wrong-doers (عذاب القبر)^[20]. The graves will be overturned (بعثرت)^[21] for resurrection from death (البعث)^[22]. All creatures will be gathered (الحشر)^[23] for judgment (الحساب)^[24] to determine who will go to paradise (الجنة) or hell (جهنم). Allah may forgive those who repent before their death^[25]. Stay in paradise is permanent^[26] but staying in hell can be temporary after forgiveness for wrongdoers who were not associationists (المشركون)^[27].

Allah’s pre-determination (القدر)^[28]:

• Power (القدرة)^[29], willالارادة) )^[30] and wish (المشيئة)^[31] control all events in the human and in the cosmos. The human cannot give up efforts but must work following causality (سبب)^[32] to achieve the best results within this pre-determination and with reliance on Allah (التوكل)^[33].

Human creation:

• Human creation is dualistic: material (الجسد)^[34] and soul (الروح)^[35]. It starts with elements of the earth (تراب)^[36] and becomes a whole human with ensoulment (نفخ الروح) at the creation of Adam^[37] or at the 12th week of intrauterine life^[38]. All humans of different colors and races^[39] are from the family of Adam. Adam and his progeny were created de novo as human beings and did not evolve from another form of life^[40].

Life and death:

• The sanctity of human life must be respected^[41]. Life and death are in the hands of Allah, nobody is born or dies except as Allah decides^[42]. The occurrence of disease and its cure are under Allah’s pre-determination^[43]. Human life starting from the intra-uterine period until physical death with the separation of the soul is one way with no reincarnation or return to earth in any form. All humans will experience death^[44] once. In the hereafter, humans will be resurrected with their earthly physiological bodies^[45] rejoined with the soul and will live eternally either in paradise or in hell.

MODULE 5: TAHARAT & SALAT
Taharat:

• Facilitators demonstrate ablution with water (الوضوء) and ritual bath (الغسل)^[46]. They demonstrate dry ablutionالتيمم) )^[47] instead of wudu and ghusl in the absence of water. They ask the learners to practice while kindly correcting them. They demonstrate wudhu and tayammum for the sick^[48] (for example with open wounds, bandages, skin diseases, amputations, etc.).

Salat:

• Facilitators demonstrate the call to salat (الاذان و الاقامة)^[49] and ask the learners to repeat it until they perfect it. After that, the facilitators explain the times of various types of salat^{[50], [51], [52]}.  They demonstrate the performance of each of the 5 obligatory salat from start (تكبير) to end (تسليم) with after-salat remembrances (اذكار) consisting of tahliil (لا اله الا الله), tahmiid (الحمد لله), tasbih (سبحان الله), and istighfaar (استغفر الله). This is followed by repetition by the learners while being corrected. Facilitators then demonstrate the roles of the salat leader (امام) and follower (مآموم) in congregational salat. The facilitators also explain and demonstrate salat for the sick (صلاة المريض)^[53], salat for the traveler (صلاة المسافر)^[54], and salat during fear (صلاة الخوف)^[55].

MODULE 6: SAUM
Saum:

• Facilitators explain the types of saum: the obligatory (صوم رمضان)^[56] and the non-obligatory (صوم النافلة). They explain the regulations and etiquette of saum from the start (سحور) to the end (افطار). The learners understand what is permitted and what is prohibited during the daylight hours of saum. The facilitators explain exemption from saum for the sick and the traveler^[57].

MODULE 7:
Activities of Normal Living:

• Facilitators demonstrate the correct way of performing the following activities of daily living: going to sleep, waking up from sleep, washing hands, oral hygiene, toilet hygiene, menstrual hygiene, modest clothing and grooming appropriate to gender and age, the etiquette of eating and drinking (forbidden foods^[58], forbidden drinks^[59], use the right hand, and avoiding excesses and wastage), the etiquette of sitting down^[60], the etiquette of walking with humility^{[61], [62], [63]}, the etiquette of sneezing and its response, the etiquette of yawning, the etiquette of mounting the vehicle^[64], the etiquette of dismounting from the vehicle, the etiquette of going out of the house, the etiquette of returning to the house, and etiquette and rights of the road.

MODULE 8: THE FAMILY
Home:

• The home is the place of a comfortable abode (سكن)^[65]. Its privacy^[66] and the privacy of its occupants^[67] must be protected. It is a place of assembly and interaction among family members and relatives^[68].

Family:

• The family is the basic unit of society made up of spouses and children^[69]. The success of the family depends on marrying the righteous^[70] and protecting family members from going astray and ending up in hell^[71]. The hope is that all family members will enter paradise together^[72].

Spouses:

• Men and women are of the same origin^[73] and are allies of one another^[74]. Women must be treated well and not mistreated.^[75] Spouses must know their respective rights and responsibilities. Men have the responsibility of the leadership of the family (القوامة)^[76]. Women have financial rights(الانفقة)^{[77], [78]}, and the responsibility of child-rearing including breastfeeding^[79]. Love and kindness(المودة والرحمة)^[80] between the spouses are the basis of a happy marriage and home.

Children:

• Children must be grateful to their parents^[81], do good for them without disobeying Allah^{[82], [83]}, treat them well, help them in the weakness of old age, avoid annoying them, talk to them well^{[84], [85]}, and ask Allah to forgive them^[86].

Parents:

• Children are the comfort of the eyes of parents (قرة عين)^[87] and an ornament of earthly life^[88]. Parents pray to get righteous children^{[86], [90], [91], [92], [93]}. They advise their children^[94] and pray for them to establish salat^{[95], [96]}.

Relatives:

• Rights of relatives must be fulfilled^{[99], [98]} including spending on them^{[99], [100], [101]} and maintaining kinship relations (صلة الرحم)^[102].

MODULE 9: THE COMMUNITY
Mosque:

• Duties to the community start with the masjid, Allah’s house of worship, and the center of community life.  Learners frequent the masjid and learn to respect its etiquettes: entering, sitting, exiting, seclusion (اعتكاف), cleanliness, and wearing good clothes^[103].

Brotherhood and unity:

• Believers are brothers^[104]. Brotherhood is a blessing from Allah that is maintained by holding into Allah’s rope of unity^[105], cooperating in performing good acts (التعاون في البر)^[106], mutual self-help (التكافل), mutual consultation (الشوري)^[107], altruism (الايثار)^[108] suppressing anger (كظم الغيظ)^[109] and forgiveness (الغفران)^[110]. Brotherhood is destroyed by envy (حسد)^[111], negative thoughts about others (سوء الظن) and back-biting (الغيبة)^[112], secret talks (النجوي)^[113], and making fun of others (السخرية)^[114].  Among the duties of brotherhood are giving charity ( صدقة) preferably privately^[115] and honoring the neighbor (اكرام الجار)^[116], honoring the guest (اكرام الضيف)^[117], taking care of the orphan (كفالة اليتيم)^[118], helping the poor (الفقير) and the destitute (المسكين)^{[119], [120]}.

Personal conduct/character:

• Learners emulate the model character of the Prophet (PBUH)^[121]. Their personal conduct is characterized by the sincerity of intention (اخلاص النية)^[122], high morality (حسن الخلق)^[123] modesty (الحياء)^[124], following the right path (الاستقامة)^{[125], [126], [127]}, following the rules of the permitted and avoiding the prohibited (الحلال والحرام)^[128], consuming only the good (اكل الطيب)^[129]; renouncing materialism (الزهد)^[130], consulting one’s conscience (استفتاء القلب), and excellence in work performance (اتقان العمل).

Social intercourse:

• Learners tell the truth, say the straight word (قولا سديدا)^[131], use the best words (القول التي هي احسن)^[132] and speak leniently (قولا لينا)^[133]. They learn the etiquette of visiting the sick (عيادة المريض)  and giving condolences ( التعزية). They learn the etiquette of being modest and lowering their gaze (غض البصر)^[134]. They respond to greetings (رد السلام)^{[135], [136]}. They avoid vain talk (الاعراض عن اللهو)^{[137], [138]} and avoid the talk of the ignorant^[139]. They give sincere advice (نصيحة) to others^[140] and call to Islam with wisdom (الدعوة بالحكمة)^[141].

MODULE 10: PERSONAL SKILLS
Personal skills:

• Facilitators shall use lectures, videos, demonstrations, and personal experiences to teach the following life skills: Communication (one-to-one and in a group, public speaking), Leadership, Time management, personal financial management, and community work (cleaning mosques, schools, and public areas).

MODULE 11:
Sports & Physical Fitness, Culture, and Entertainment:

• The aim of the sports and physical program is to get every learner involved in at least one physical activity for purposes of physical fitness, learning discipline, and building bonds of brotherhood. What is needed is to be a participant and not a spectator. The facilitators schedule regular entertainment and recreational programs (الترويح) for learners that include inter alia: movies, theatre & drama, nashid, poetry reading, international cultural displays, international food festivals, picnics & outings, etc.

MODULE 12: SIIRAT, HISTORY, AND CIVILIZATION
The Rise of Islam:

• The facilitators discuss the major historical events in the prophetic era (العهد النبوي) starting from revelation to the passing away of the prophet^[142], the era of the rightly guided khilafat (عهد الخلافة الراشدة) of Abubakar^[143], Omar^[144], Uthman^[145], and Ali^[146]. They summarise the achievements and tribulations of the era of dynasties (Umayyad^[147], Abassid^[148], and Othmani^[149]) that ended with the abolition of the khilafat in 1926.

Muslim Civilizations:

• Facilitators discuss the achievements of Muslim civilizations in East Africa (Swahili civilization)^[150], West Africa (Ghana^[151], Mali^[152], Songhay^[153]), and Sudan (Funj^[154], Darfur^[155]). African Muslim civilizations were involved in long-range international trade with major cities being Ghana (Koumbi Saleh), Mali (Timbuktu, Gao, Djenne, Walata), Songhay (Timbuktu, Djenne), Swahili Civilization (Lamu, Mombasa, Gedi, Zanzibar, Kilwa, Sofala). Some of these cities like Timbuktu, Zanzibar, and Lamu were major cities of learning. Remains of some of these cities show advanced technology in building mosques and houses for example the Husuni Kubwa palace in Kilwa Kisiwani in Tanzania.

Reform Movements and Resistance to European colonial hegemony:

• Facilitators explain the achievements of the West African social reform movements of the 18-19th G centuries)^[156]. They explain the achievements of leaders of Muslim resistance movements to 19th-century European colonial invasion: Amadou Bamba^[157] in Senegambia, Samory Toure in present-day Guinea, Sierra Leone, Ivory Coast, and Mali^[158], Muhammad Ahmad AlMahdi in Sudan^[159], and Muhammad Abdullah Hasan in Somalia^[160] as well as East African resistance movements: the 1888 Muslim rebellion in Uganda against the British and the1888-1889 Abushiri rebellion on the coast of Tanzania against the Germans.

APPENDIX:
Romanization/Transliteration of Arabic Characters:

Roman	Arabic	Roman	Arabic	Roman	Arabic	Roman	Arabic
a	َ	k	ك	s	س	b	ب
u	ُ	l	ل	sh	ش	t	ت
i		m	م	s	ص	th	ث
ā	ا◌	n	ن	d	ض	j	ج
á	ى◌	h	ه	t	ط	h	ح
ū	و ◌	h	ة	ẓ	ظ	kh	خ
ī	ى◌	w	و	‘	ع	d	د
aw		y	ي	gh	غ	dh	ذ
ay			لا	f	ف	r	ر
			ء	q	ق	z	ز

• DH=Dawood Hidabi, SaB=Sabah Barzanji, JaB (Jamal Badie), MB= Munjid Bahjat RA-Raja Ajaji

REFERENCE:

1. The website en.muqri.com teaches reading the Qur’an by letting you choose the reciter, the surah, and the verses. Verses being recited are highlighted. It allows determining the number of times the recitation is repeated for the whole selection as well as for individual verses. It allows you to determine the length of time between the verses to enable learners to repeat. The English translation of the verses is given in addition to the tafsir.
2. Videos of Al-Fatihah recitation can be viewed on YouTube at https://youtu.be/PdgA1ywZhF8  and Al-Baqarah https://youtu.be/o-kLEEV8NhE Video of reading and translation of Nawawi 40 hadith can be viewed from YouTube at https://tiny.cc/40Nawawi
3. Nawawi hadith No 1 by Muslim
4. Baqara 2:2
5. Hadid 57:27
6. Anbiya 21:22
7. Fatihah 1:5
8. Shuura 11
9. Ikhlas 4
10. Baqara 2:285
11. Isra 93
12. Baqara 285
13. Anbiya 25, Nahl 36
14. Hud 13
15. Baqara 2:4
16. Abasa 21
17. Takathur 2
18. Muminuun 23:100
19. Alumran 169-171, hajj 58-59
20. Ghaffir 45-46, anam 93, sjdat 21, taubah 101, tuur 47, anfal 50-51, muhammad 27
21. Infitaar 4, adiyaat 9
22. Hajj 22:5-7
23. Baqara 2:203
24. Inshiqaaq 84:7-12
25. 4:17-18
26. Kahf 18:107-108
27. Nisa 4:48
28. Qamar 54:49
29. Alumran 3:26
30. Yasin 36:82
31. Takwir 81:29
32. Kahf 18:84-92
33. Anfal 8:2
34. Sad 34
35. Hijr 15:29
36. Fatir 35:11 
37. Sad 38:72
38. Sajdat 32:9
39. Rum 30:22 
40. Maryam 19:67
41. Maida 5:32
42. Ghafir 40: 68
43. Shuara 80
44. Alumran 3:185
45. Hajj 22:5-6
46. Maida 5:6
47. Nisa 4:43
48. Baqara 43, Maida 6
49. Maida 5:58
50. Nisa 4:103 
51. Isra  17:78
52. Hud 11:114
53. Taghabun 64:16
54. Nisa 4:43
55. Nisa 4:101-102
56. Baqara 2:183-185
57. Baqara 2:184-185
58. Baqara 2:173
59. Maida 5:90-91
60. Mujadalat 58:11
61. Luqman 31:18-19
62. Furqan 25:63
63. Luqman 31:19
64. Zukhruf 43:13-14
65. Nahal 16:80
66. Nur 24:27-28
67. Nur 24:58-59
68. Nur 24:61
69. Nahal 16:72
70. Nur 24:32
71. Tahrim 66:6
72. Raad 13:23
73. Nisa 4:1
74. Tauba 9:71
75. Nisa 4:19
76. Nisa 4:34
77. Nisa 4:4
78. Talaq 65:6
79. Baqara 2:233.
80. Rum 30:21
81. Luqman 31:14
82. Ankabut 29:8
83. Luqman 31:15.
84. Isra 17:23-24,
85. Ahqaf 46:15
86. Nuh 71:28
87. Furqan 25:74
88. Kahf 18:46. 
89. Alimran 3:38
90. Ibrahim 14:40
91. Safat 37:100
92. Ahqaf 46:15
93. Maryam 19:2-7
94. Luqman 31:13-19
95. Ibrahim 14:37
96. Ibrahim 14:40
97. Nisa 4:1
98. Nisa 4:36
99. Isra 17:26
100. Baqara 2:177
101. Baqara 2:215
102. Raad 21
103. Araf 7:31
104. Hujraat 49:10
105. AlUmran 3:103
106. Maida 5:2.
107. Shuura 42:38
108. Hashr 59:9
109. Alumran 3:133-134
110. Shura 42:37
111. Falaq 113:1-5
112. Hujraat 49:12
113. Mujadalat 58:9
114. Hujrat 49:11
115. Baqara 2:271
116. Nisa 4:36
117. Dhariyat 51:24
118. Baqara 2:220
119. Baqara 2:271
120. Taubah 9:60
121. Ahzab 33:21
122. Zumar 39:14
123. Qalam  68:4;
124. Qisas 28:25
125. Fatiha 1:6-7
126. Yunus 10:89
127. Hud 11:112
128. Hashr 59:7
129. Baqara 2:172
130. Taha 20:131
131. Ahzab 33:70
132. Isra 17:53
133. Taha 20:44
134. Nur 24:30-31
135. Nisa 4:86 
136. Nisa 4:94
137. Qisas 28:55
138. Muminuun 23:3
139. Furqan 25:63
140. Araf 7:21
141. Nahal 16:125
142. The Prophet was born in Makka in 570G. His father Abdullah died before his birth and his mother Amina died soon after his birth. The first revelation was in 610G. Dawa was private until he was ordered to go public in 613G He and his followers faced opposition, persecution, and boycotts. Some companions migrated temporarily to Abyssinia (Ethiopia) in 615G. Finally, the prophet and companions migrated (hijra) to Madina in 622G. The Muslims engaged in defensive wars to protect their deen the major ones being Badr in 624H, Uhud in 625G, and Khandaq in 627G. After signing the Hudaybiyah treaty that stipulated a 10-year truce. In the peaceful conditions that ensued Islam spread very rapidly in the Arabian peninsula. The prophet with his companions returned and entered Makka in 630G.  The Prophet performed his farewell pilgrimage to Makka in 632 and passed away soon after returning to Madina. By the time of his death, Islam had become the dominant religion of the Arabian Peninsula and was taking the first steps to spread into Syria and Persia.
143. Abubakar al Siddiq was born in Makka in c.573 was a friend of the prophet and was among his first followers. On the death of the Prophet, he became the leader of Muslims for 2 years with the title Khalifah. He started by suppressing rebellions in Central Arabia and spread Islam into Syria and Iraq. He ordered the collection of the verses of the Qur’an in one document. He died in 634G.
144. Omar Ibn al Khattab was born in c. 583G. In the pre-Islamic era, he was among the few literate Quraish. He converted to Islam in 616G. He announced his conversion publicly despite the persecution of Muslims at that time. His conversion gave Muslims strength and they started praying openly at the Kaaba. In 622G he migrated to Madina in daylight, unlike other Muslims who left in secret. He was a companion and advisor of the Prophet and Abubakar participating in all major events. In 634G he succeeded Abubajar as leader of Muslims with the title Amir al Muminuun. In his era Islam expanded in the Sasanid Empire (modern Iraq and Iran)  and the Byzantine Empire (modern Egypt and North Africa, modern Palestine, Syria, and Jordan), and Central Asia. He established and run an efficient centralized administrative structure for the state. He carried out public infrastructural projects. He was assassinated in 644G.
145. Uthman was born in Makka to an aristocratic Umayyad clan. He was the compromise candidate elected to succeed Omar Ibn al Khattab as the leader of Muslims. He published and distributed the standard Quran in all provinces. Rebellions broke out in the later part of his era and the rebels from Egypt assassinated him in 644G.
146. Ali bin Abi Talib was born in Makka in 599G and accepted Islam in his youth. He was a brave defender of Islam at the Battle of Badr and subsequent battles. He was very close to the prophet. He was elected as the leader of Muslims at the assassination of Othman bin Affan. This was followed by a period of turbulence in which his leadership was disputed by Muawiyah Ibn Abi Sufyan. He shifted the capital from Madina to Kufa in Iraq. Ali was assassinated in 661G and Muawiyah declared himself leader with capital in Damascus.
147. The Umayyad hereditary dynasty lasted from 661 to 750 and was ruled by the Umayyad clan. The dynasty expanded the state to North Africa, Spain, Central Asia, and Sindh in modern India. The dynasty was overthrown in 750 by an Abbasid revolt but one member escaped to establish an Umayyad dynasty in Spain lasting from 929 to 1031G.
148. The Abbasid dynasty reigned from 750G with its capital at Baghdad. The state developed scholarship, science and the arts, and commerce. Among their prominent rulers were AlMansur, Harun al Rasheed, and al Ma’amun. The state expanded in Central Asia. The intellectual achievements in religious and other sciences that the ummah is proud of developed in the first half of the Abbasid dynasty. The second half was characterized by a general decline and weakness of central rule. The state was eventually destroyed by the Mongol invasion of 1258G. The Mongols sacked the city of Baghdad, killing thousands and destroying libraries that were the intellectual legacy of the ummah. After the fall of Baghdad, a line of Abbasid rulers maintained a nominal dynasty in Cairo until overthrown by the Othmanis in 1517G.
149. The Ottoman State was founded in 1299G in Anatolia and expanded to control Southeastern Europe, Western Asia, and North Africa. They put an end to the 1000+ year Byzantine Empire when they conquered Constantinople in 1453G and made it the capital of the state. Sultan Muhammad AlFatih changed the name of the city to Istanbul (full of Islam) which was later corrupted to Istanbul (www.althaqalayn.com). The state reached its peak in 1520-1566 in the reign of Sulaiman the Magnificent who promulgated a uniform system of laws for the state. The state showed respect for its non-Muslim citizens who were free to practice their religions and culture. The state declined due to internal factors and the hostility of European powers. Following defeat in the First World War 1914-1918 the state lost its territories to European powers (Britain, France,  Italy, and Russia).  In 1922, the caliphate was abolished and the remaining territories became the modern Republic of Turkey. The state made many achievements in the arts, sciences, architecture, and medicine. The state is remembered for its survival as a multi-ethnic and tolerant system for 600+ years. It defended Islam and Muslims. It preserved the office of Khalifah which was a symbol of Muslim unity
150. The Swahili civilization on the East coast of Africa was an Islamic civilization formed by the migration of Muslims from the Arabian Peninsula and Persia starting soon after hijra who through intermarriage produced a mixed ethnic group called Swahili who spoke the Swahili language a mixture of Arabic and Bantu African languages. The Swahili culture incorporating Islamic and African elements became a distinctive culture that persists today at the coast and that impacted the interior of East Africa. The Swahili civilization was primarily a trading civilization whose religion was Islam. The Swahili language is spoken by over 100 million people in East Africa and neighboring areas.
151. The Empire of Ghana was formed by the unity of the Soninke clans and expanded their territory. It occupied an area Southeast of modern Mauritania and Western modern Mali. It lasted c. 300-1100AD. It was a trading empire that accumulated large amounts of gold and traded far and near. It established a social structure and a social order and a judicial system. Its capital of Koumbi Salleh has a Muslim and a non-Muslim quarter. By the 12th century, Islam had penetrated the empire and many high officials were Muslim. By the end of the century, the empire had entirely converted to Islam. After the 12th century, Ghana declined and was absorbed into the rising empire of Mali.
152. The Mali Empire established by the Mandingo people lasted c 1235 – 1670. It converted to Islam in the mid-11th century G. It was a powerful trans-Saharan trading empire described by Ibn Khaldun, Ibn Battuta, and Leo Africanus. One of its rulers Mansa Musa made a famous pilgrimage to Makka 1324-1326 and carried so much gold with him as Sadaqat that he caused inflation in Cairo. The cities of Gao and Timbuktu were international centers of Islamic knowledge and culture. Timbuktu had what might have been the finest libraries in the world. The empire was weakened by civil wars and the decline of trade. It was defeated in 1670 and ceased to exist being succeeded by the Songhay Empire.
153. The Songhay Empire was established around Gao in the 11th century and incorporated the cities of Djene and Timbuktu. It was the largest of the three empires (Ghana, Mali, and Singhay). It was famous for its trade and scholarship. Among its technological innovations were canoes, cavalry, protective armor, and iron-tipped arrows. The Empire collapsed after defeat by a Moroccan army in 1591.
154. Founded in 1504 by the Funj people and later converted to Islam. It extended from Eastern Sudan to Western Ethiopia and Eritrea. Its capital was at Sennar. It reached its peak in the 17th century AD. It was conquered by the Ottomans in 1821 AD
155. The Sultanate of Darfur 1603-1916 extended from present-day Darfur in the west to Kordofan in the east. One of its sultans Ali Dinar built the famous Ali’s well on the outskirts of Madina Munawarat. The Sultanate was eventually destroyed by the British colonial invasion in 1916 and it was incorporated into Sudan under British rule.
156. In the 18-19th century, a series of Islamic reform movements spread across the Sahel zone of West Africa and established Islamic states. The imamate of Futa Jallon was established 1725-1750 followed by the imamate of Futa Toro 1769-1775. Starting in 1804 Shehu Usman Dan Fodio established the Sokoto Caliphate while further east the Bornu Kingdom was established. The Sokoto Caliphate and the Borno Kingdom were destroyed by a British colonial invasion in the late 19th century. The state of Messina established by Sekou Amadou in present-day Mali lasted from 1818-1862 and was incorporated in the Tukolor state. Starting in 1860 Umar Tall established a Tokolor state that was destroyed by French colonization
157. Born in 1853, Sheikh Amadou established a Sufi order called Muridiyyah in 1883 at Touba in Senegal. He engaged in a peaceful struggle against French colonial rule. The colonial rulers exiled him to Gabon in 1895-1902 and Mauritania in 1903-1907. Realizing his growing unstoppable movement they released him to continue his work at Touba where he died in 1927.
158. Samory Toure (1828-1900) was a deeply religious person and brilliant military commander who resisted French colonial invasion from 1882 until his capture in 1989. He was exiled to Gabon where he died in 1900.
159. Muhammad Ahmad Al Mahdi (1844-1885) was a religious reformer who achieved a remarkable victory against British colonial invaders at Khartoum and established an Islamic state that extended from the Red Sea to Central Africa. After his death, the state was destroyed by a British invasion in 1899 but the Mahdiyya movement remained strong and influential in Sudan.
160. Muhammad Abdullah Hasan 1856-1920 was a religious reformer who engaged in a military struggle with British and Italian colonial invaders for two decades. The Ottoman Empire conferred on him the title Emir of the Somali. The state was weakened by British attacks and weakened after the death of the founder in 1920.