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Reflections |
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In the Name of Allah,
the Most Gracious,
the Ever Merciful
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Etiquette of Sexual Intimacy
The objective of
religion is purification of the soul. In no way does it regard anal or oral sex
as desirable. The Almighty has directed Muslims to come near their wives through
the way He has prescribed for it. The words of the Qur’ ān are:فَأْتُوهُنَّ
مِنْ حَيْثُ أَمَرَكُمْ اللَّهُ
(٢:
٢٢٢)
(go to them from
where God has enjoined you, (2:222)). The norms of copulation are ingrained in
human nature, and as such are no less than a directive of God. Thus if anyone
disobeys this innate guidance he disobeys an explicit directive – in fact,
something more than explicit, and thus shall definitely be punished by the
Almighty for this.
Where this verse
occurs in the Qur’ān, right after it, the Qur’ān has explained this very
directive through the metaphor of cultivated land. While explaining these
verses, Imām Amīn Ahsan Islāhī writes:
One very apparent
reason for using this metaphor is the fact that just as for a cultivated land it
is essential on the part of the farmer that seeds be sown in the appropriate
season at the right time, and no farmer disregards the principle that they be
sown within the fields and not scattered outside them, similarly it is a norm of
human instinct that one should not approach a lady for sexual intercourse during
the menstrual cycle or in an unnatural way because the period of menses is a
time during which women are frigid and not inclined, while unnatural intercourse
is a painful and wasteful activity. Therefore, people who have not perverted
their nature cannot indulge in such an activity.1
While explaining
the expression
أَنَّى
شِئْتُمْ فَأْتُوا حَرْثَكُمْ
(go then, into your lands in any manner you please), Islāhī goes on to write:
… [this] alludes simultaneously to two things: on the one
hand, it refers to the liberty, freedom and free manner with which a farmer
approaches his land, and on the other hand refers to the responsibility, caution
and care which he must exercise in approaching his land. The word
حَرْثٌ
refers to the latter and the word
أَنَّى
شِئْتُمْ
to the former. It is both this liberty and caution which
ascertain the correct behaviour of a husband with his wife in this regard.
Everyone knows
that the real bliss of married life is the freedom a person has in intimate
affairs barring a few broad restrictions. The feeling of this freedom has a
great amount of euphoria around it. When a person is with his wife in intimate
moments, Divine will seems to be that he be overcome with emotions but at the
same time it is pointed out to him that he has come into a field and an orchard;
it is no wasteland or a forest. He may come to it in whatever manner and in
whatever way whenever he pleases, but he must not forget that he has landed in
his orchard. The Qur’ān has no objection on the discretion, choice and majesty
with which he approaches his field if he knows full well where he is going and
in no way is oblivious of this reality.2
The importance of all these directives is pointed to by the
Qur’ān in the words
إِنَّ
اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ
(God indeed loves those who repent and those who adhere to
cleanliness). While explaining the importance of these words in the eyes of the
Almighty, Islāhī writes:
… if one
deliberates on the essence of tawbah and tatahhur, one comes to the conclusion
that while the former means to cleanse one’s inner-self from sins, the latter
means to cleanse one’s outer-self from filth and dirt. Viewed thus, both are
similar in their essence and the Almighty holds both these traits of a believer
in great admiration. On the other hand, people who lack these traits are
disliked by the Almighty. It is evident from the context of this verse that
those who do not refrain from intercourse with their wives during their periods
of impurity and violate the limits ingrained in human nature in satisfying their
sexual urge are detestable in the eyes of the Almighty.3
(Translated from
Maqāmāt by Shehzad Saleem)
Author:
Javed Ahmad Ghamidi
URL:
http://www.monthly-renaissance.com/issue/content.aspx?id=1209
_ _______________________
3. Ibid., vol. 1, 526.
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In this Issue |
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Reflections
* Etiquette of Sexual
Intimacy
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Read & Reflect
* Source of Islam
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Debate & Discuss
* Discussion Forum:
Family & Marriage:
Core Issues
return
to the top ^
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Express & Explain
*
General Discussion
Forum: Iblis... a
Two part question
return
to the top ^
Pause & Ponder
* Can
We call the
Qur'an a Poetic
Masterpiece?
Announcements
* Surah
Layl
Uploaded
* Successful
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Read and Reflect |
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Sources of Islam
Islam is the guidance which was
first inspired by the Almighty in human nature and after that it was given by
Him with all details to mankind through His prophets. Muhammad (sws) is the last
of these prophets. Consequently, it is now he alone who in this world is the
sole source of this religion. It is only through him that man can receive divine
guidance and it is only he who, through his words, deeds or tacit approvals, has
the authority to regard something as part of Islam until the Day of Judgement.
The Qur’an says:
هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ
آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ (٢:٦٢)
It is He who has sent among the unlettered a Messenger from
amongst themselves who rehearses upon them His verses and purifies them and for
this he instructs them in shari‘ah and in hikmah. (62:2)
It is this shari‘ah (law) and
this hikmah (wisdom) which is termed as “Islam”. The source of this religion is
the Prophet Muhammad (sws) from whom it has been given to the ummah through the
consensus of his Companions (rta) and through their perpetual practice and
perpetual recitation in two forms:
1. The Qur’an
2. The Sunnah
1. The Qur’an
Every Muslim knows that the
Qur’an was revealed by Allah to Muhammad (sws) – the last of the prophets – and
it has since then remained with the ummah with the unanimous verdict from the
ummah itself that it is this very book which was revealed to the Prophet (sws),
and which his Companions (rta), through their consensus and through their
perpetual recitation, delivered to the world without the slightest alteration.
2. The Sunnah
By Sunnah is meant that tradition
of Prophet Abraham’s (sws) religion which the Prophet Muhammad (sws) instituted
among his followers as religion after reviving and reforming it and after making
certain additions to. The Qur’an has directed Muhammad (sws) to obey this
Abrahamic tradition in the following words:
ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا
كَانَ مِنَ الْمُشْرِكِينَ (١٢٣:١٦)
Then We revealed to you to follow the ways of Abraham, who was
true in faith and was not among the polytheists. (16:123)
The following portion of Islam
has been given to us through the Sunnah:
Worship Rituals
i. The Prayer
ii. Zakah and Sadqah of ‘Id al-Fitr
iii. Fasting and ‘Itikaf
iv. Hajj and ‘Umrah
v. Animal Sacrifice and the
takbirs during the days of tashriq1
Social Sphere
i. Marriage and Divorce and their
relevant details
ii. Abstention from coitus during
the menstrual and the puerperal period
Dietary Sphere
i. Prohibition of pork, blood,
meat of dead animals and animals slaughtered in the name of someone other than
Allah
ii. Slaughtering in the
prescribed manner of tadhkiyah by taking Allah’s name
Customs and Etiquette
i.
Remembering Allah’s name before
eating or drinking and using the right hand for eating and drinking
ii.
Greeting one another with
assalamu ‘alaykum (peace be to you) and responding with wa ‘alaykum al-salam
(and peace be to you)
iii.
Saying alhamdu lilah (praise be
to Allah) after sneezing and responding to it by saying yarhamu kallah (may
Allah have mercy on you)
iv.
Saying adhan in the right ear of
a new born baby and saying ‘iqamah in its left ear
v.
Keeping moustaches trimmed
vi.
Shaving pubic hair
vii.
Shaving the hairs under the
armpits
viii.
Cutting nails
ix.
Circumcising the male offspring
x.
Cleaning the nose, the mouth and
the teeth
xi.
Cleaning the body after
excretion
xii.
Bathing after the menstrual and
the puerperal period
xiii.
Ghusl-i Janabah2
xiv.
Bathing the dead before burial
xv.
Enshrouding a dead body and
preparing it for burial
xvi.
Burying the dead
xvii.
‘Id al-Fitrp
xviii.
‘Id al-Adha
This is all what the Sunnah is,
and it can be said with certainty that there is no difference between it and the
Qur’an as far as their authenticity is concerned. Just as the Qur’an has been
received by ummah through the consensus of the Prophet’s Companions (rta) and
through their perpetual recitation, the Sunnah has been received by it through
their consensus and through their perpetual practice and stands validated like
the Qur’an in every period of time through the consensus of the ummah.
Consequently, there is no doubt or debate about it now.
All that is Islam is constituted
by these two sources. Nothing besides these two is Islam or can be regarded as
its part.
A narrative of the words, deeds
or tacit approvals of the Prophet (sws) called Hadith and the knowledge gained
from them can never be regarded as absolutely certain. Hence, a Hadith does not
add anything to the content of Islam stated in the Qur’an and Sunnah. Ahadith
(plural of Hadith) only explain and elucidate what is contained in these two
sources and also describe the exemplary way in which the Prophet (sws) followed
Islam. This only is the sphere of Hadith which falls within the ambit of Islam.
Outside this sphere, there exists no narrative which can be called or accepted
as Hadith.
Within this sphere, however,
every person who after being convinced of a Hadith accepts it as one containing
the words, deeds or tacit approvals of the Prophet must follow it. In no
circumstances can he evade or ignore it; in fact, it becomes incumbent upon him
to accept any directive or decision of the Prophet (sws) depicted in that Hadith.
(Translated from Ghamidi’s Mizan
by Shehzad Saleem)
Author:
Javed Ahmad Ghamidi (Tr. by Shehzad Saleem)
URL:
http://www.monthly-renaissance.com/issue/content.aspx?id=76
________________
1.
The tenth, eleventh and twelfth of dhu al-hijjah.
2.
The ceremonial bath performed after ejaculation or after sexual intercourse |
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Debate and Discuss |
Discussion Forum:
Understanding the Sunnah
Topic:
Sunnah of Prophet Muhammad (sws)
lofty
If people of
pre-Arabia can corrupt the Sunnah of Prophet Abraham (as mentioned in module 1
course notes), what guarantee do we have that Muslims will not or have not
corrupted the Sunnah of Prophet Muhammad?
mariam_78
I do not know if I am knowledgeable enough to
help you answering this question but I think to avoid from being led astray
from the straight path it is very important to check the sources of to where
we get our knowledge from. And also look at the chain of people who narrated
the hadith or sunnah of nabi (saw)
Insha'Allah if what I said is correct it is from
Allah t'ala and whatever is wrong it is from me
ma Salaama (greetings to switzerland)
lofty
I am afraid that does not answer my Question
Mariam. May be question was not so clear. It is clear from the course notes
that people of pre-Islamic era had corrupted the sunnah of Prophet Abraham.
Prophet Muhammad only revived the sunnah of Abraham, after some addition and
deletion. Who is going to revive the Sunnah of Prophet Muhammad if Muslims
distort it, and what guarantee do we have that Muslims have not or will not
corrupt it just like pagans. I was hoping Mr. Hashmi will answer my questions
on course forums. No body seems interested in course forums either any more.
Tariq Hashmi
[Moderator]
Sorry for not responding to the questions
earlier. I did not notice that there were posts which need my attention.
Please excuse me.
You ask what guarantees the preservation of the
Sunan now when they were liable to change in the times preceding the Prophet (sws).
The Sunan of Abraham no doubt were religious
practice and were disseminated among a groups of his followers but in the
Arabian side the ion of Abraham was not accepted by and disseminated among an
entire generation which could carry it uncorrupted. They were not that widely
spread. Neither was it made possible that the basic beliefs of the people are
secure. Therefore we see that with the introduction of polytheism the sunan of
the Abraham the most manifest of which were hajj being spoiled. Their nature
(being practices which everyone adheres to) kept them alive but the lack of
the pure faith and true knowledge regarding them was the reason impurities
could creep in.
The Sunnah is same as the Qur’an both as regards
it transmission down from the Prophet (sws) and the degree of care taken to
preserve them by the Prophet (sws) and the Prophet (Abraham). The religion of
the Prophet Abraham was not to serve as the last guidance to the people on
earth. therefore it was not guaranteed security. On the contrary the religion
of the Prophet (sws) was destined to serve as the last guidance till the Last
Day it was revealed, recorded and disseminated in the most perfect way so that
it is still unadulterated and clear to all.
Ibrahimblicksjo
We
can never be guaranteed that the books or collection of ahadith has been
tampered with, or that someone tells lies about what Prophet Muhammad (pbuh)
have said or done. Allah has promised to protect the Holy Qur'an and no the
ahadeeth. BUT since Allah protects the Qur'an we are helped. When 'Aisha (raa)
mother of the believers, was asked about the character of Prophet Muhammad (pbuh)
she answered that he was a walking (living) Qur'an. So in view of this, if any
act of Sunna that you read about goes against the Quran, then leave it. About
the ahadeeth, that is a whole since in itself. I suggest you stick to the
Seven sahihs and take the course on hadith at this website and you will see
what I mean about the "science" part.
JunaidHasan
THE
AHADITH:
The Ahadith are not an independent source of
Sharia (Islamic law) as they do not add to the content of the Qur’an and
Sunnah. They merely explain the Qur’an and Sunnah and are totally dependent on
these two for their survival. The fact that we cannot, cent percent, guarantee
every Hadith should not mean that we should turn our backs on the Ahadith.
That is because:
1. The scholars of the science of Hadith (for
example, Imam Muslim, Imam Bukhari, Imam Malik (RA)) have put in tremendous
efforts to distinguish the true Ahadith from the fabricated ones. These are
such outstanding and worthwhile efforts that we can be highly proud of them.
2. The Ahadith help a great deal to understand
the directives of the Qur’an. For example, what was the real purpose behind
the delay in commanding that no more people could be made slaves?
3. They are the only source from which we can get
to know the biography and lifestyle of the Prophet (SAW).
4. They inform us of the uswa-e-hasana (the way
our dear Prophet (SAW) carried out the Quranic directives in the most
beautiful way, for example, the way he performed ablution) of the Prophet
(SAW).
5. They enlighten the background in which the
Qur’an was revealed. This background, which includes the geographical
circumstances of the Qur’anic revelations, is extremely important to
understand the true essence of the different Quranic directives. For example,
when the Qur’an says “these Jews” cannot be your friends, we need to know
“which Jews”. The Ahadith tell us that those from the tree Jewish tribes of
Al-Madina which were wholeheartedly against the Muslims and no good was
expected of them anymore.
6. They inform us about the companions (RA) of
the Prophet (SAW) who can be seen as the heroes in the history due to their
extra-ordinary commitment with the Qur’an and Sunnah.
There may be many more reasons to embrace the
science of Hadith but, I think, the above have already elaborated much.
THE SUNNAH:
1. So far, none of the established Sunan are
“against” the Qur’an. (By this, I do not mean that all of them are explicitly
mentioned in the Qur’an.)
2. The Sunan are the religious Abrahamic
traditions that were already prevailing, in some form, in the world even
before the advent of the Prophet Muhammad (SAW). These Sunan are older than
the Qur’an itself. If a Sunnah is not mentioned in the Qur’an (for example:
circumcision of the male children or the way Salah be performed etc.), it does
not mean that it would be rejected as the Qur’an not only testifies the
religion of the Prophet Abraham (SAW) but orders us to follow it. The Qur’an
is revealed with the Sunan-e-Ibrahimi (the Abrahamic traditions) in its
background that is why it doesn’t explain what is Hajj, Umrah and Salah but
merely orders people to carry out these Sunan. In other words, people were
already aware of the Sunan-e-Ibrahimi. However, the Holy Prophet (SAW)
purified these Sunan from the polytheistic spirits developed within them with
time, and rectified them in their supreme form. Though Sunan were present in
all the Abrahamic religions (Judaism, Christianity and Islam) but they should
not be mixed up with the laws (Sharia) of each religion – the laws kept
changing in the different Divine books but the Sunan, more or less, remained
the same.
The question why the Holy Prophet (SAW) adopted
the religious Abrahimic traditions and, after corrections and additions,
instituted them in the lives of his followers as an integral part of their
faith is answered in the following verse:
“And then we revealed unto you (the command) to
follow the religion of Abraham, who was steadfast and was not one of the
polytheists.” (16:123)
3. The Sunan are as pure as the Qur’an itself
because both have come to us through the same mean of transformation – the
consensus of each generation of the Ummah.
4. The whole Ummah is and has been unanimous on
the established Sunan because of the Sunan’s superlative clarity. If a group
of Muslims adds something new to the Sunan, the whole Ummah doesn’t accept it.
Therefore, the consensus of, by and large, the whole Ummah is necessary to
entitle something as Sunnah.
I hope this would be of help.
Ibrahimblicksjo
Salaamu Alaikom wa Rahmatullah.
Thank you very much for a very good answer and
may Allah reward you for this.
Just to clear things up a bit. What I mean about
sunnat going against the Qur'an is if someone claim something to be from the
Sunnat and it is not.
Yusuf Estet said something very good: "Everything
on this earth is HALAL for you except that which Allah and His Prophet
forbade. And every 'EBADAT' is HARAM for you exept that which Allah and His
Prophet allowed for you." Look and so many sects that do all types of strange
worhships claiming it to be from our beloved Prophets Sunnat. We shall not
just follow those blindly, but check for ourselves if this is in the qur'an or
the Sunnat of Prophet Muhammad. Ofcourse Prophet Muhammad NEVER did anything
going against the Qur'an BUT but ordinary men after him have done this. We
know there is falsa and fabricated ahadith around and that is why we have to
compare them with the Qur'an.
JunaidHasan
I
totally agree! :)
ozzieastro
salaam ....with all respect and honour
...............
What if the consensus of the whole present day
ummah is that shaving beard is sunnah .........? will shaving beard become
sunnah? What if this was the consensus of the entire ummah right from the 14th
century till today....... would that make shaving beard a sunnah?
ozzieastro
Salaam Alaikum......
I really apologize if I was being harsh in my
earlier post. It's just a question that was popping up in my mind. I would
look forward for a reply.
In the mean time, I have registered for three
courses on this site. I must say that this website is an excellent work.
Alhamdulillah I am a born Muslim, and through this website, I wish to learn
more about Islam.
Thank you for giving me an opportunity to express
myself.
ibrahim
[Moderator]
wa
Alaikum us Salaam
Dear you need to go through the Principles of
Determining the Sunnah. Please visit the given link:
http://www.monthly-renaissance.com/issue/content.aspx?id=77 I'm sure,
after it you'll understand the reply of your Q. If not, plz let us know.
Thanks for the praise. you are always welcome.
Topic URL :
http://www.studying-islam.org/forum/topic.aspx?topicid=1728&lang=&forumid=14
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Express and Explain: |
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General Discussion Forum
Iblis.... a Two part question........
The Questions are: Was Iblis a Jinn of High
Status or an Angel?
Also, since he chose to be haughty and
refused to bow to Adam (pbu) did Allah already know that would happen and
therefore based on that action it not only manifested His divine plan but
brought it to fruition to govern man's life on earth?
(For your consideration: Since Iblis refused
to bow and felt rebellious and better than man and in a more esteemed
position, the fact Iblis refused Allah's command was indeed acting in
accordance with what Allah truly wished and served that exact purpose by
his refusal and thusly actually helped set man up as vice regent on earth)
According to
Qur'an, Ibees was a jinn
and he disobeyed the order of Allah(swt)
during when he was told to bow
down infront of Adam(pbuh).
It says in the Surah:18,Verse:50
18:50 (Y. Ali) Behold! We said to the
angels, "Bow down to Adam": They bowed down except Iblis. He was one of
the Jinns, and he broke the Command of his Lord. Will ye then take him and
his progeny as protectors rather than Me? And they are enemies to you!
Evil would be the exchange for the wrong-doers! -
Pls note that Angels cannot disobey Allah
because they don't have freewill unlike jinns.
The two most
effective and most utilized weapons of the Devil are to divert the human
from the straight path to God (sirat e mustaqeem) by turning his/her
attention to 1.Nudity/immodesty and 2.Ego. Most religious people escape
his 1st plot but get caught in the 2nd. This is why sadly we find many
religious leaders and groups always busy building their own blocks~in
order to keep their individual identities and flags to feed & satisfy
their ego;hence fulfilling Satan's mission by breaking up the communities
& promoting sectarianism.
the
fact Iblis refused Allah's command was indeed
1. acting in accordance with what Allah truly wished, and
2. served that exact purpose by his refusal, and
3. thus actually helped set man up as vice regent on earth
Both Student 1. and student affairs have ignored those 3 points for which
clarification is sought. You have only answered the first of the two-part
question that is whether Iblees was a Jinn or Angel.
There
something called precaution specially when you GUESS about something we
don't know. More precaution is required when we talk about deen. At the
top of that we must not guess or at least avoid to guess something which
is ascribed to Allah.
we human being have been blessed with
freewill and therefore we can question anything but these question [out of
our area of knowledge] will end up in more complicated question with no
answers.
e.g. in the given context we may ask as did
iblees knew the plan? How come you know Allah has ONLY this plan? Cant he
adopt other way to appoint men on earth even if iblees obeyed Him?
and ALLAH knows the best
@ raushan...
good point.
I would base that particular argument on the
fact that Allah states that he knows what we know not. The Jinn have free
will as well yes? The Angels being perfect were unable to disobey Allah.
As to you stating about " How come you know
Allah has ONLY this plan? Cant he adopt other way to appoint men on earth
even if iblees obeyed Him?"
1. (Only this plan) This is the only plan I
can refer to since I am asking about a certain situation and not making
assumption based on a supposed or other plan. It was only one time that
Allah created Adam (PBU).
2. (Iblis disobeying) Since Allah knows what
we know not and He created the haughty Iblis, Allah already knew His
design of Iblis. Which might get into pre destination issues so I can
allow for this part being seeming conjecture.
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Pause
and Ponder |
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Can We call the Qur’an a Poetic Masterpiece?
Posted
on: Thursday, March 04, 2010 - Hits: 2
Question:
I always thought the Qur’an was a poetic
masterpiece, whereas the Qur’an itself seems to say that it is no poetry. What I
gathered from it is that we should not associate poetic qualities to the Qur’an.
It is above that, and this was an answer to the non-Muslims who used to call
Prophet (sws) a poet. However, should I consider Qur’anic literary style as a
poetic masterpiece, and would it be ok to call it “poetry”?
Answer:
My understanding is
that the Qur’an incorporates in its text a style that is similar to poetry, but
unlike poetry, it is not based on exaggerated statements that have to do with
imaginations of the poet. A poet is tempted to go for untrue and exaggerated
claims because he has to bring rhyming words in his verses and also to stir
emotions of the readers. Qur’anic verses rhyme as well, but they are free of the
limitation of poetry, because the Lord has no limitation for expressing ideas,
and He is in no need to unnecessarily stir emotions of people. It is because of
the rhyming nature of Qur’anic text that it is amenable to memorizing much more
easily than prose.
It is therefore not correct to call the Qur’an a
masterpiece of poetry. It is God’s word, which has adopted a style that is close
to poetry in appearance, although it doesn’t have the weaknesses of poetry.
According to some experts, the Qur’anic text is closer to the style of orators
who address a large audience, and in the process they address different segments
of it, interchanging the focus of address very now and then.
Perhaps a more accurate statement would be to call
the Qur’an a literary masterpiece.
wassalam
Dr Khalid Zaheer
URL:
http://www.studying-islam.org/querytext.aspx?id=902
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Announcements: |
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"Quran for
All" Series: Surah Layl Uploaded
Tuesday, February 09, 2010
After Surah Mulk, Surah Qalam, Surah
Haaqqah,Surah Ma'aarij, Surah Nuh, Surah Jinn, Surah Muzzammil, Surah
Muddaththir, Surah Qiyamah, Surah Dahr, Surah Mursalat, Surah Naba, Surah
Nazi'aat, Surah Abas, Surah Takweer, Surah Infitar, Surah Mutaffifin, Surah
Inshiqaq, Surah Buruj, Surah Tariq, Surah A'laa, Surah Ghashiyah, Surah Fajr,
Surah Balad and Surah Shams, we have uploaded Surah Layl in the "Quran for All"
series.
The "Quran for All" Series is a software for
understanding the meanings of the Quran for those who do not have any knowledge
of Arabic but are able to read the Qur'an.
Remember in order to study Surah Layl one must
first study Surah Mulk and then other surahs in the sequence that they occur in
the Quran and are also provided in the software in this sequence.
Admn Off
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Course |
Country |
Grade |
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11770 |
Arrangement of the
Qur'an |
Nigeria |
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11759 |
Belief in God |
India |
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Belief in God |
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A |
|
11803 |
Belief in God |
USA |
C+ |
|
11787 |
Belief in God |
India |
A+ |
|
11794 |
Belief in God |
UK |
C+ |
|
11688 |
Belief in God |
USA |
B |
|
9390 |
Belief in God |
Germany |
B+ |
|
9390 |
Belief in the Prophets |
Germany |
A+ |
|
11787 |
Belief in the Hereafter |
India |
A+ |
|
9390 |
Belief in the Hereafter |
Germany |
A+ |
|
11774 |
Hajj and 'Umrah |
Pakistan |
F |
|
11578 |
History of the Qur'an |
Philippines |
C+ |
|
9390 |
Introduction to the
Hadith |
Germany |
A |
|
11606 |
Islamic Customs and
Etiquette |
South Korea |
C |
|
9390 |
Islamic Customs and
Etiquette |
Germany |
D+ |
|
11759 |
Issues Related to
Interest |
India |
A+ |
|
11774 |
Preaching Islam |
Pakistan |
F |
|
9390 |
The Directives of Jihad |
Germany |
A+ |
|
9390 |
The Prayer |
Germany |
B |
|
11792 |
The Religion of Islam |
UAE |
A+ |
|
11606 |
Understanding Islamic
Dietary Laws |
South Korea |
C+ |
|
11271 |
Dawat-e-Din |
Pakistan |
D+ |
|
11325 |
Qur'an ka Mawzu |
Pakistan |
B |
|
11271 |
Qur'an ka Mawzu |
Pakistan |
D |
|
11714 |
Nuzul-e-Qur'an |
Pakistan |
C+ |
|
11714 |
Namaz |
Pakistan |
B |
|
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