LEARNING,

UNDERSTANDING,
PRACTICING,
IMPLEMENTING &
PREACHING TO
ONE & ALL
 CHAPTER : 1
LEARN THE FOLLOWING
SURAH’S & RELATED
AHADITH’S
1. SURAH QAMAR
2. SURAH RAHMAN
3. SURAH WAQIAH
4. SURAH HADID
5. SURAH MUJADILA
6. SURAH HASHR
7. SURAH MUMTAHANAH
8. SURAH SAF
9. SURAH JUMAH
10. SURAH MUNAFIQUN
11. SURAH TAGHABUN
STUDY & EXPLANATION OF
THE FOLLOWING BOOKS
 DAWAH SPEECHES ON THE
TOPIC
1. CONCEPT OF GOD IN MAJOR
RELIGIONS BY DR ZAKIR NAIK
2. IS THE QURAN GOD’S WORD BY
DR ZAKIR NAIK
ISLAHI SPEECHES OF …..
1. ABU ZAID ZAMEER
2. ZAFARUL HASSAN MADANI
3. ABDUL HASEEB MADANI
4. ABDUL AZEEM MADANI
5. QARI MUHAMMAD SHUIB
 WARRIORS OF ISLAM
1. MUHAMMAD BIN QASIM
 India was indeed invaded and taken over by the Muslims,
and they destroyed its idols, on several occasions. That
began at the time of al-Waleed ibn ‘Abd al-Malik, under the
leadership of al-Qaasim ibn Muhammad ath-Thaqafi. 
 Al-Hajjaj Ibn Yoosuf At-Thaqafee, the ruler of Iraq after
preparing the army, he began to review the names of the
army leaders he had in order to choose one who could fulfill
this mission. Then he decided to choose his cousin
Muhammad Ibn Al-Qaasim whose reputation had begun to
increase even though he was still less than twenty years old.
He was an emerging star who was known for his power,
bravery, and skill in strategies of war and undertaking
military campaigns.  He had the ability to lead soldiers to
victory. He was patient in fighting and firm in the battlefield.
The news that Muhammad Ibn Al-Qasim had been chosen to
lead the army, spread, so the soldiers were optimistic and
were confident that Allah would grant them victory. The
young leader began to survey the army preparations, set the
military plans, explored his enemy's position, and came to
know the points of their power and weakness. When he was
sure that everything was all ready, he ordered his soldiers to
depart.
 The army set out towards its target, fully equipped and
thoroughly prepared. The soldiers were shouting "Allahu
Akbar" (Allah is the Greatest). When the army reached
'Makran', they rested there for some days. The young
leader started to split his army into two divisions. One
 division went through the land route and the other
through the sea.
 Then Muhammad Ibn Al-Qasim went to the city of ‘Daibul’
and started to besiege it. All of this happened on Rabee' Al-
Awwal, 89 A.H. At the same time, the Islamic warships
carrying the soldiers, supplies, and weapons arrived. They
completely besieged the city. The leader ordered the
soldiers to strike the city with catapults and to target the
huge idol that was being worshiped by the people of the
city. This idol was named ‘Budh’. The idol was destroyed
under the heavy stone shots of the catapult.
 The courageous soldiers climbed the walls of the city using
ropy ladders. After three days of the siege, the Muslims
were able to flood into the city after the soldiers of ‘Dahir -
the king of Sindh - escaped.
 The Muslims entered the city and treated its people with
justice and kindness.  Muhammad Ibn Al-Qasim planned to
establish a camp for the Muslims in the city and he built a
mosque there. He also prepared the city to be a sea base
for Muslims in the Indian Ocean.
 After Muhammad Ibn Al-Qasim was sure the city of ‘Daibul’
was stable, he left some Islamic guard forces there. Then
he led his army to conquer more cities. He won all the
battles because he only fought to free all people from
slavery and tyranny, and to implement justice and spread
peace and security.
 The policy of Muhammad Ibn Al-Qasim towards the people
of Sindh encouraged many people to join him. He
conquered all the territories of Sindh one after the other
yet, he was not content until all Sindh become under the
Islamic state. He fought with Dahir who wanted to ambush
 Muhammad Ibn Al-Qasim by dragging him inside the city
and then kill him.
 Muhammad Ibn Al-Qasim realized the king's plan, so he
prepared his own plan that would surprise the king. He
crossed the river of 'Mahran'   at night with thousands of
his soldiers. After few hours, the whole army was on the
other side facing the army of ‘Dahir’.
 In the morning, the battle flared and Dahir was leading the
battle on the back of an elephant surrounded by other
elephants. The battle lasted for few hours, and the
Muslims were victorious. Dahir was killed, and his soldiers
were scattered and ran away from the battlefield.
 After this great victory, Muhammad Ibn Al-Qasim
continued conquering the remaining territories of Sindh. 
He started to establish the foundations of the Islamic rule.
He spread justice, so people welcomed him and gave their
allegiance to the Muslims who protected their souls and
money. A lot of them became Muslims and their response
to Islam was great despite their different social
backgrounds. In addition to the public, governors, leaders,
ministers, and princes of different areas became Muslims
like Prince Kakah Ibn Jandar the cousin of Dahir the king
of Sindh.
2. ZAID IBN HARITHAH
 Zayd was "one of the famous archers among the Prophet's
Companions. "He fought at Uhud, Trench and Khaybar, and
was present at the expedition to Hudaybiyyah. When
Muhammad raided Al-Muraysi, he left Zayd behind as
governor in Medina.
 He was beloved of the Prophet & stood by the Prophet’s
side through all thick and thin. He was the one to
accompany him to Taif. He was the one who fought
many battles and in each battle was chosen by the Prophet
as the commander of his army. Aisha said, ”The
Prophet never sent Zayd on an expedition but as a
commander.”
 Zayd commanded seven military expeditions.
 Al-Qarada. He captured a caravan of merchandise, but
most of the Meccan merchants escaped.
 Al-Jumum .
 Al-'Is .
 At-Taraf, a raid in the Nakhl region "on the road to Iraq".
 Wadi al-Qura. Zayd raided the area, but the Fazara tribe
counter-attacked, killing some of the Muslims, while Zayd
was carried wounded from the field. Zayd swore revenge
and, after he had recovered from his injuries he returned
to Wadi al-Qura with a larger army. This time he defeated
the Fazari.
 Hisma, or Khushayn, against the Judham tribe
 Abdullah bin `Umar said: "Allah's Messenger appointed
Zaid bin Haritha as the commander of the army during the
Ghazwa of Mu'tah and said, "If Zaid is martyred, Ja`far
should take over his position, and if Ja`far is martyred,
`Abdullah bin Rawaha should take over his position.' "
`Abdulla-h bin `Umar further said, "I was present amongst
them in that battle and we searched for Ja`far bin Abi Talib
and found his body amongst the bodies of the martyred
 ones, and found over ninety wounds over his body, caused
by stabs or shots (of arrows).Sahih al-Bukhari : Book 64,
Hadith 295
 Zayd ibn Harithah led his final expedition in September
629 C.E. A Muslim force of 3,000 men set out to raid
the Byzantine city of Bosra. However, a Byzantine force of
"100,000 Greeks joined by 100,000 men from Lakhm and
Judham and Al-Qayn and Bahra' and Bali" intercepted
them at a village called 'Mu'tah'. Zayd held the standard at
the battle, until he was struck down by a spear-thrust and
he bled to death. The other two leaders, Ja`far ibn Abī
Tālib and `Abd Allāh ibn Rawāḥah, were also killed, and
the Muslim army was routed.

3. HUMZA BIN ABDUL MUTALLIB

 Hamzah bin ‘Abd-Al-Muttalib, the Master of Martyrs in
the sight of Allah The Almighty on the Day of Judgment
Hamzah, , the Lion of Allah, fought fiercely in the battle
and bravely slaughtered the Mushriks (polytheists), and
chopped off the heads of many of those who carried the
flag who belonged to Banu ‘Abd Ad-Daar. While he was in
that state of bravery and courage, Wahshi lay in wait for
him, until he became within range, then threw his spear at
him and killed him. We will let Wahshi tell us about the
painful scene; he said,
 Hamzah, , had killed Tu‘aymah bin ‘Adiyy bin Al-
Khiyaar at the Battle of Badr, so my master, Jubayr bin
Mut‘im said to me, “If you kill Hamzah in revenge for my
paternal uncle, you will be set free.” When the people set
out for the battle of Uhud in the year of ’Aynayn [’Aynayn is
 a mountain near the mountain of Uhud, and between it
and Uhud there is a valley], I went out with the people for
the battle. When the army aligned to fight, Sibaa‘ came out
and said, “Is there any [Muslim] to accept my challenge to
a duel?” Hamzah bin ‘Abd Al-Muttalib, , came out and
said, “O Sibaa’! Do you challenge Allah The Almighty and
His Messenger?” Then Hamzah, attacked and killed
him.
 I hid behind a rock, and when he came near me, I threw my
spear at him, driving it through his neck until it came out
from between his legs, causing him to die.

MARTYRDOM OF HUMZA

 The Prophet, , asked about the killing of Hamzah,

After the battle had ended, the Messenger of Allah, ,
asked his Companions, “Who among you has seen the
place where Hamzah was killed?” One of them said, “I have
seen the place where he was killed.” He said to him: “Then
go and show it to us.” The Messenger of Allah, , came
out until he stood by the dead body of Hamzah, , and
saw him, with his stomach cut open, and his body
mutilated. The man exclaimed, “O Messenger of Allah! By
Allah, his body has been mutilated.” (According to another
narration, when the news of the killing of Hamzah, ,
reached the Messenger of Allah, , he wept and when he
saw him, he groaned.) The Messenger of Allah, , stood
among those who had been killed, and said: “I am a
witness to these. Shroud them in their blood [i.e. do not
 wash their bodies]. Indeed, there is no injury [caused] in
[the Way of] Allah, but that on the Day of Judgment, it will
come bleeding, having the color of blood and the smell of
musk. Give precedence in the grave to the one among them
who memorized the greatest portion of Quran.”
 The martyrdom of Hamzah, , and other Companions of
the Messenger of Allah, , who were killed in the Battle
of Uhud was the fulfillment of a the vision of the Messenger
of Allah, . Before setting out to Uhud, the Prophet, ,
told his Companions, , about his vision. He said: “I saw
[in a dream] a crack in my sword, Thul-Faqqaar, which I
interpreted as a break among you, [i.e. a defeat would
strike you]; and I saw as if I was mounting a ram, which I
interpreted as the leader of a battalion; and I saw as if I
was wearing fortified armor, which I interpreted as
Madeenah; and I saw as if cows were being slaughtered,
and by Allah, that is [an indication of] goodness, and that is
by Allah, [an indication of] goodness.” Then, exactly as the
Messenger of Allah, , had seen in his dream, all came
true. [Ahmad in his Musnad]
 2- Thepatience of Safiyyah bint ‘Abd Al-Muttalib, may Allah
be pleased with her, on the death of her brother Hamzah,
may Allah be pleased with him

 According to Az-Zubayr bin Al-‘Awwaam,

When it was the day of [the battle of] Uhud, a woman came
running until she was about to reach those who had been killed.
The Prophet, , disliked that she would see them, so he said,
“[Prevent] the woman! [Prevent] the woman!” [Az-Zubayr
added], I expected that she was Safiyyah, so I came out running
towards her and caught her before she reached those who had
been killed. She pushed me on my chest, as she was a strong
woman, saying, “Leave me!” Then she rebuked me. I said, “The
Messenger of Allah has forbidden you [from seeing them].” She
stopped and brought out two garments she had and said,
“These are two garments I have brought for my brother
Hamzah, for I was told that he had been killed. So, shroud him
in them.”

 We brought the two garments to shroud Hamzah, , but

then we found beside him a man who had been killed and
he was from the Ansaar [helpers] whose body was
mutilated in the same way as Hamzah’s. We thought it
improper to shroud Hamzah, , in two garments while
the Ansaari man had no shroud. We said, “Let one garment
be for Hamzah, and the other be for the Ansaari.” We
measured them and one was larger than the other. We
drew lots among them, and each of them was shrouded in
the garment that fell in his lot.
 “Could you hide your face from me?” [Al-Bukhari]
This directive of the Prophet, , carried no blame nor
guilt for Wahshi, , in so much as it reminded him of the
fact that seeing him would psychologically cause him grief
and make him recall the memories of the death of Hamzah,
, and the subsequent hideous mutilation of the body of
his uncle and how odious this scene was. This might
provoke in him human hatred, which he would hardly
suppress or resist, except with great difficulty and by
which the Prophet, , would be troubled and grieved. For
this reason the Prophet, suggested to him to hide his
face from him, in order to put an end to the reminder of
 that calamity. According to an authentic narration,
Wahshi, may Allah be pleased with him, said,
 I came to the Prophet, , who asked: “Are you Wahshi?” I
answered in the affirmative. He asked: “Did you kill
Hamzah?” I said, “Yes. Praise be to Allah who has honored
him [by being killed] at my hands [a martyr], and has not
dishonored me [by being killed] at his hands [while I was a
disbeliever].” Some people of the Quraysh then asked, “Do
you like him despite the fact that he killed Hamzah?” I said,
“O Messenger of Allah, ask for forgiveness [from Allah] for
me.” The Messenger of Allah, , spat thrice on the ground
and [gently] pushed me in my chest thrice; he then said: “O
Wahshi, set out and fight in the cause of Allah just as you
fought before to repel the cause of Allah.”
 This a prophetic guideline to remove prior disbelief and
contention with Allah the Almighty and His Messenger.
However, the reference to fighting in the cause of Allah
here shows the fittest way of removing disbelief. It also
clarifies how the Prophet, , exhorted the Muslims to
strive to make the flag of Jihaad superior. When Wahshi,
, set out to Yamaamah and killed Musaylimah Al-
Kaththaab (The Liar), it was a result of the guidelines of
the Messenger of Allah, , for the best way to remove
mistakes, blot out sins, and wash away crimes.
 Wahshi, , himself realized this, as shown from his
statement when he killed Musaylimah Al-Kaththaab, “I
killed the best of people, [i.e. the master of martyrs,
Hamzah bin ‘Abdul-Muttalib, ]; and I also killed the
worst of people, Musaylimah Al-Kaththaab [The Liar].”
 SHORT BIOGRAPHIES OF
THE SCHOLARS OF ISLAM
1. ABDUL-AZIZ IBN ABDULLAH IBN
BAAZ
 Shaikh ibn Baz,  was born in 1330H and grew up in a
good family. He memorized the entire Qur'an before the age
of puberty and studied with the scholars in his homeland
before travelling to seek knowledge in other countries.
 Because of an illness Shaikh ibn Baz lost his eyesight
completely when he was close to twenty years of age,
however, this did not prevent him from his perseverance and
diligence in seeking knowledge, which he continued to do
and excel in.
 Remarkably, losing his eyesight was a means of
benefit for Shaikh Ibn Baaz, since he was able to
achieve several advantages of which we will mention
four, as an example and not to limit:
1. Reward from Allah: Imam Al-Bukhari reported in his
Saheeh a hadeeth qudsi, in which Allah said: “If my
servant is tested with losing his two beloved (eyes), I
will substitute them with Paradise.”
[Sahih Al-Bukhari: no. 5653]
 2. Strong Memorization: Shaikh Ibn Baaz was the
Hafidh (Memorizer) of this era when it came to
Knowledge of Hadeeth. If you were to ask him on a
hadeeth found in the Six Collections of Hadeeth or other
collections such as the Musnad of Imam Ahmad, you
would find him well versed in the hadeeth’s chain of
narration, textual wording, and the scholars who spoke
about it, its narrators and its explanation.

3. Lack of Interest in Worldly Splendors: Shaikh Ibn Baaz

refrained from chasing after the pleasures of the
worldly life, living an abstentious and humble lifestyle.

4. High Determination: Losing sight, only made Shaikh

Ibn Baaz more determined and perseverant in his quest
for seeking and acquiring knowledge, to the point that
he became one of the senior scholars, known throughout
the world. Allah indeed replaced the light in his eyes
with light in his heart, love for knowledge, and following
of the Prophet’s Sunnah.

 He was as strong as he could be when it came to issues of

Islam. When one of the oppressive rulers said that there
were myths in the Qur'an, such as the People of the Cave and
the staff of Musa, Shaikh ibn Baz wrote to him explaining that
this statement was tantamount to apostasy and unbelief.
When the ruler's secretary wrote to tell him that this is not
what was intended, and that the man retracted what he had
said, Shaikh ibn Baz wrote to him to tell him that if he was
sincere, he should announce his repentance publicly just as
he had announced his kufr openly.
 The Shaikh also denounced those who rejected
the Sunnah, and the followers of falsehood and bid'ah, by
refuting all their claims. He wrote warnings against
observing innovated and un-Islamic celebrations, such as
celebrations of the Prophet's birthday, the anniversary of
the Isra', the middle of Sha'ban, and other innovations that
were not commemorated by the Prophet or his
Companions.
 He was a true leader, the Imam of Ahlus-Sunnah wal-
Jama'ah and the Renewer (Mujaddid) of the Religion in this
age. How many sunan did Allah revive through him, and how
many bid'ah were done away with! How many people were
stirred up from their state of negligence and guided away
from error! He was one of the leaders of the pious referred to
in the ayah (interpretation of the meaning):
 make us leaders for al-muttaqun (the pious).'
"Al-Qur'an 25:74
 He used to strive against evil, due to which many
innovations were stoped. He was known for this from an
early age, may Allah have mercy on him. His own Shaikh,
Muhammad ibn Ibrahim praised him for his critical
approach and exposing the falsehood of Arab nationalism
(Fatawa Ibn Ibrahim, 13/148), and wrote in support of his
denunciation of the bid'ah of collective takbir (ibid, 3/127).
 He used to advise people and warn them against taking
haram employment and evil earnings.
 He watched the signs of evil and issued warnings about
them with no delay, such as satellite dishes, and the harmful
effects of music and movies on the youth of Islam. He wrote
about the dangers of wanton display, unveiling and free
mixing, out of a sense of jealousy and honour for the sake of
Allah and concern for the honor of the believing women. This
and other writings showed his awareness regarding the
issues of the ummah and his concern for the people's
wellbeing.
 He was an Imam and mujtahid who, with the knowledge,
understanding and insight that Allah bestowed on him,
gave fatawa on matters of major importance and difficult,
issues.
 He also held the following positions:
 Head of the Permanent Committee for Islamic Research
and Verdicts,
 President and Member of the Founding Committee for the
Muslim World League,
 President of the higher World League Council,
 President of the World Supreme Council for Mosques,
 President of the Islamic Fiqh Assembly in Makkah, which
is under the Muslim World League,
 Member of the Higher Council of the Islamic University of
Madinah,
 Member of the Supreme Committee for Islamic
Propagation.
 His Students:
 Imaam Ibn Baaz, may Allaah have mercy on him, had
numerous students that would attend his classes and study
circles. Few of them are…
 Muhammad bin Saalih Al-‘Uthaymin,
 Shaikh Saalih Al-Fawzaan, current member of the
Permanent Committee for Islamic Research and Fatawa
and of the Council of Senior Scholars,
 Rabee’ bin Haadee Al-Madkhalee,
 He was the leader whose opinion was decisive; all
disputing parties would accept his opinion. Scholars might
engage in a discussion in his presence, but when he spoke,
that would be the end of the dispute - they would accept and
follow his opinion.
All Praise belongs to Allah, may His peace and blessings
be upon our final Prophet Muhammad , his family, his
companions and all those who follow his guidance.

2. MUHAMMAD IBN SALIH IBN AL-

UTHAYMEEN
 Shaikh Uthaymin was born in the city of 'Unayzah, Qasim
Region, Saudi Arabia, on 27th Ramadhan 1347H in a famous
religious family.
 He got his education from many prominent scholars
like Shaikh 'Abdur-Rahman ibn Nasir as-Sa'di, Shaykh
Muhammad al-Amin ash-Shanqiti, and Shaykh 'Abdul-'Aziz
ibn Baz, along with many more.
 When he entered into teaching, a great number of students
from inside and outside Saudi Arabia benefited from him. He
was known for his own unique style of interpretation and
explanation of religious points. He is from among those
scholars who served Islam without any type of religious
prejudice and kept themselves away from the limitations of
blind-following. He is distinguished in his great exertion of
effort in religious matters and analogical deductions which
clearly prove the religious understanding he possessed, and
the correct usage of the principles of religion he adopted.
 Along with Shaykh Nasir ud-Din al-Albani
and Shaykh 'Abdul-'Aziz ibn Baz he is from great
scholars of the 14th century hijri, although many
more deserve to be mentioned.
 In giving religious verdicts, they were based on
the manhaj of Ahlus-Sunnah wa'l-Jama'ah and evidenced
from the Qur'an and Sunnah. He has about fifty compilations
to his credit.
 He delivered lectures in masjid al-Haram in Makkah
during Ramadan and Hajj seasons. Before his death, he was
teaching religious fundamentals at the Shari'ah Faculty
of Imam Muhammad ibn Sa'ud Islamic University, Qasim
Branch. He was also a member of the Committee of Senior
Scholars of the Kingdom, and was the Imam and Khatib of the
Mosque of 'Unayzah city.
 Among his well-known works are:
Majmu' Fatawa on many topics of Islamic Aqidah & Fiqh
& many more…
 Shaykh ibn 'Uthaymin was famous for his simplicity,
modesty, along with exceptional mannerisms towards all
those he encountered. He passed away on Wednesday 15
Shawwal, 1421H. He is buried in Makkah amongst his peers
including Shaikh ibn Baz. May Allah have mercy upon him
the Shaikh and enter him into the highest levels of
Paradise. Amin.
SOME OF THE ANECDOTE’S
 Once the Shaikh was invited by one of the charity
organizations in Jeddah, and the meeting prolonged into the
night, close to one o'clock in the morning; and it was not the
habit of the Shaikh to remain awake like this. It was
noticeable that he was overcome with exhaustion and
tiredness and it was evident he needed sleep, so we returned
to the house where the Shaikh was staying, and we entered
and fell asleep right away.
 In the middle of the night, at about 3:30am, after we had
been sleeping for about only two hours – since we fell asleep
at about 1:30 – I noticed the sound of the Shaikh reciting in
prayer; and this at a time when he was desperately in need of
sleep and rest, (yet) he was standing before his Lord
praying."
 Concerning the Imam, Muhammad ibn Salih ibn
Al-'Uthaymin 'Abdullah ibn 'Ali al-Matawwu narrates
that he accompanied the Shaykh (from 'Unayzah) to Al-Bada'i
– which was a distance of 15 kilometres from 'Unayzah – for a
lunch invitation.
 After lunch, on their return home they noticed a man with
a red beard (possibly dyed with henna), and a peaceful look
about him waving his hand. The Shaikh said, "Slow down,
we'll take him with us." So the Shaikh said to him, "Where do
you want to go? “He said: "Take me with you to 'Unayzah."
 So the Shaikh said to him, "On two conditions: First, that
you do not smoke, and second, you increase in the
remembrance of Allah."
 The man responded: "As for smoking, then I do not smoke,
however, I was a passenger with a man who smoked and
(because of this) I asked him to drop me off (here), and as for
the remembrance of Allah, there is no Muslim except that he
remembers Allah. “So the man got in the car.
 It was apparent throughout the journey that the man was
not aware he was in the company of Shaikh Ibn 'Uthaymin. So
when they arrived at 'Unayzah, the man said, "Direct me to
the house of Shaikh Ibn 'Uthaymin, (as I have a question I
need to ask him)."
 So the Shaikh said to him: "Why did you not ask him when
you met him in Al-Bada'i?"And the man said: "I did not meet
him."
 The Shaikh said: "I saw you with my own eyes talking to
him and greeting him. “So the man said: "You are making fun
of a man who is older than your father!"
 The Shaikh smiled and said to him: "Pray the 'Asr prayer
at this (masjid) Jami' (Jami' 'Unayzah) and you shall see
him."The man then left without knowing he was talking
to Shaikh Ibn 'Uthaymin himself”.
 After he finished praying the 'Asr prayer, he saw
the Shaikh in front having led the congregation in prayer. So
he asked about him, and was informed that he is the Shaikh.
So he approached the Shaikh and excused himself that he
 had not known (recognized) him (earlier), then asked his
question. The Shaikh answered his question, and the man
began to cry, supplicating for the Shaikh.
All Praise belongs to Allah, may His peace and blessings
be upon our final Prophet Muhammad , his family, his
companions and all those who follow his guidance.
 ISLAMIC GK
COMPARITIVE LIVING
SYSTEM & ITS LAWS
1. As per the Islamic scriptures who
has the final authority in making laws?
Ans. The only creator Allah
2. Whether a law is good or bad only
who can decide?
Ans. The only creator Allah
3. Where the man-made laws are
made?
Ans. In parliaments, assemblies, or
senates.
4. How Islamic judicial system could
help in wiping out crime?
Ans. Islamic laws works in various ways it
gives education to differentiate between
right and wrong... As Quran is also called
furqan the criterion to judge between
right and wrong
5. What is the position of crime in
Islamic judicial system
Ans. Human rights are well described and
protected in Islamic judicial system.
6. Why punishments are given in open
in islamic judicial system
Ans. Because it will have deterrant effect
on others and they don’t repeat such
crimes
7. WHAT ARE THE BENEFITS OF
ISLAMIC LAW?
ANS. THERE ARE MANY BENEFITS…
 PEACE
 UNITY
 HARMONY
 PROSPERITY
 SUCCESS
 TRANQUILITY
 STABILITY
 AT LAST… A HEALTHY SOCIETY
8. WHAT ARE THE CONSEQUENCES OF
MAN-MADE LAWS?
 INEQUALITY
 INJUSTICE
 INSECURITY
 POVERTY
 HUNGER
 DEATHS
 DESTRUCTION
 WORST KIND OF CRIMES
 ROBBERIES
 RAPES
 MURDERS
 GENOCIDES
  RACISM
 CASTEISM
AND IT GOES ON…

JUSTICE IN ISLAM
1. DEFINITION OF JUSTICE

2. WHY ONE NEED JUSTICE?

ANS. TO MAINTAIN PEACE & STABILITY IN
THE SOCIETY WE NEED JUSTICE.
3. WHAT HAPPENS IF JUSTICE IS NOT
SERVED?
ANS. CHOAS, DESTRUCTION,
DISTURBANCE, & TERRORISM PREVAILS.
4. WHAT QURAN SAYS ABOUT
JUSTICE?
5. HADITH ABOUT JUSTICE
6. PUNISHMENT FOR THOSE WHO
DON’T ESTABLISH JUSTICE?
7. EXAMPLES OF JUSTICE FROM
QURAN
ANS. ALLAH HAS ESTABLISHED BY WIPING
OUT TYRANTS LIKE FIRAUN, HAMAAN, &
ABU LAHAB.
EVEN THE PROPHETS WIFE & SON ISN’T
SPARED FROM THE PUNISHMENT OF
ALLAH.
 8. EXAMPLES OF JUSTICE FROM THE
TIME OF MUHAMMAD

9. WHAT IS THE PUNISHMENT FOR

OPPRESSORS?
10. WHOSE DUA REACHES THE SKIES
WITHOUT ANY INTERFERENCE?
ANS. DUA OF AN OPPRESSED.
11. WHAT ONE SHOULD DO TO AVOID
INJUSTICE?
ANS. FEAR ALLAH & IMPLEMENT HIS
LAWS.
12. WHAT WAS THE MAIN REASON OF
PEACE UNDER THE RULE OF MUSLIM
RULERS OR ISLAMIC RULERS?
ANS. THEY ESTABLISHED JUSTICE EITHER
RICH OR POOR, FAMILY OR OUTSIDER,
KNOWN OR UNKNOWN… JUSTICE
PREVAILED FOR EVERYONE.
13. WHAT IS THE SITUATION OF
JUSTICE AROUND THE WORLD?
ANS. EVERY NATION HAS GOOD
INTENTIONS ABOUT JUSTICE BUT LAWS
AND METHODS OF IMPLEMENTATION OF
THOSE LAWS ARE SO INADEQUATE THAT
JUSTICE IS NOT SERVED PROPERLY.
14. IMPORTANCE OF JUSTICE
ANS. JUSTICE, FOR MANY PEOPLE, REFERS
TO FAIRNESS. ... JUSTICE IS ONE OF THE
MOST IMPORTANT MORAL VALUES IN
THE SPHERES OF LAW AND POLITICS.
LEGAL AND POLITICAL SYSTEMS THAT
MAINTAIN LAW AND ORDER ARE
DESIRABLE, BUT THEY CANNOT
ACCOMPLISH EITHER UNLESS THEY ALSO
ACHIEVE JUSTICE.

ADVICES FROM THE

QURAN
1. Cooperate in righteousness
2. Choose rulers by their merit
3. Strive against sinful and unlawful

4. Avoid intoxicants & gambling…

5. Don’t consume interest
6. Grant more time to debtor
7. Oppression isn’t allowed
8. Maintaining the ties

9. Do not ridicule others

10. Avoid negativity
 11. Do not walk in insolence

12. Do not become divided

13. Repel evil with good
14. Do not despair
15. Allah forgives all sins
16. Honor guests
17. Spend wealth in charity
18. Save yourself
19. Walk on earth with humility
20. Men and Women have equal
rewards for their deeds