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120701P - BASIC ISLAMIC EDUCATION MODULE: Al tarbiyah Al Islamiyah Al Asaasiyat

Paper written by Professor Omar Hasan K Kasule Sr. for Dar es Salam July 1, 2012

·         Over-view of basic islamic education            
·         Qur’an study
·         Hadith study
·         Study of fiqh and ma’athuraat
·         Ihya uluum al ddiin

·         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

·         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.

·         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.

·         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.

·         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.

·         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.

·         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.

·         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.

·         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’.

·         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.

·         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.

·         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.

·         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.

·         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

·         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

·         Community service
·         Tarbiyat
·         Sports & physical fitness
·         Culture & entertainment

·         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).

·         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 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.

·         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.

·         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.

·         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.

·         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.

·         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.

·         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.

·         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. 

·         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.

·         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.


·         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..

·         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.

·         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,

·         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.

·         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.

·         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.

·         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.

·         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.

·         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.

·         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: 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: 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: 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: 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: 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 #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: 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 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)

·         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).


Writings of Professor Omar Hasan Kasule, Sr

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