SEHEMU A: QUR'AN

1. Hiki ni Kitabu kisichokuwa na shaka ndani yake na ni uongozi kwa wamchao Mwenyezi Mungu. (2:2).

Thibitisha kuwa Qur'an ni Kitabu kisichokuwa na shaka kuwa kimetoka kwa Allah (sw).

2. Hakika sisi ndio tulioteremsha mawaidha haya (hii Qur'an) na hakika Sisi ndio tutakaoyalinda. (15:9).

Eleza hatua alizozichukua Mtume (saw) katika kuhifadhi Qur'an.

SEHEMU B: TAWHIID

3. "Kwa hiyo Makafiri si roho (Mwenyezi Mungu) iliyoumba ulimwengu na maada bali ni maada iliyoumba roho". (F. Engles).

Kosoa madai ya Makafiri kuwa hapana Muumba wa Ulimwengu na vyote vilivyomo.

4. Onyesha udhaifu wa mtazamo wa Makafiri juu ya Dini na wathibitishie kuwa mwanadamu hawezi kuishi bila dini.

SEHEMU C: TAREKH

5. "Hawatakuwa radhi juu yako Mayahudi wala Wakristo mpaka ufuate mila zao" (2:120)

Bainisha chokochoko za Mayahudi na Wakristo dhidi ya Dola ya Kiislamu wakati wa Mtume (saw) na chokochoko zao dhidi ya Uislamu hivi leo.

SEHEMU D: FIQH

6. "Na watakaofanya vitendo vizuri, wakiwa wanaume au wanawake hali wao ni wenye kuamini, basi wataingia peponi wala hawatadhulumiwa..." (4:124).

Onyesha kuwa katika jamii ya Kiislamu hapana haja ya kuendesha kampeni ya kupigania Haki za Wanawake na Watoto.

7. "...Na Mwenyezi Mungu amewawajibishia watu wafanye Hija katika nyumba hiyo, yule awezaye kufanya safari kwenda huko ..." (3:97)

Ni vipi utekelezaji wa amri hii humuandaa mja kuwa Khalifa wa Allah (sw) hapa ulimwenguni.

SEHEMU E: SUNNAH NA HADITHI

8. Ainisha maana ya Sunnah na Hadith, kisha sahihisha kueleweka vibaya kwa Sunnah kwa baadhi ya Waislamu.

9. Toa maelezo mafupi na fasaha juu ya:

(a) Hadith Sahihi

(b) Hadith Mutawathir

(c) Hadith Qudus

(d) Riwaya

(e) Hadith Hasan

Islamic Knowledge for "A" Level

Tawhiid Form V

Islam: A Complete Way of Life

Islam is not a religion in the common, distorted meaning of the word, confining its scope to the private life of man. It is a complete way of life, catering for all the fields of human existence.

Islam provides guidance for all walks of life - individual and social, material na moral, economic and political, legal and cultural, national and international.

The Qur'an enjoins man to enter the fold of Islam without any reservation and to follow God's guidance in all fields of life.

In fact it was an unfortunate day when the scope of religion was confined to the private life of man and its social and cultural role was reduced to naught. No other factor has, perhaps, been more important in causing the decline of religion in the modern age than its retreat into the realm of the private life. In the words of a modern philosopher:

"Religion asks us to separate things of God from those of Caesar. Such a judicial separation between the two means the degrading of both the secular and the sacred.... That religion is worth little, if the conscience of its followers is not disturbed when war clouds are hanging over us all and industrial conflicts are threatening social peace. Religion has weakened man's social conscience and moral sensitivity by separating the things of God from those of Caesar."

Islam totally denounces this concept of religion and clearly states that its objectives are purification of the soul and the reform and the reconstruction of the society. Says the Qur'an:

'We verily sent Our messengers with clear proofs and revealed with them the Scripture and the Balance (i.e. the Authority to establish justice), that mankind may observe justice and the right measure; and He revealed iron (i.e. coercive power) wherein is mighty power and many uses for mankind and that Allah may see who helps Him and His Messenger through unseen. (al-Qur'an , 57:25) 9,al-Qur'an, 2:208.

"The command is for none but Allah; He has commanded that you obey none but Him; that is the right path'. (al-Qur'an, 12:40).

'Muslims are) those who if We give them power in the land, establish (the system of ) Salat (prayers and worship) and Zakat (poor due) and enjoin virtue and forbid vice and evil.' (al-Qur'an, 22:41).

The Holy Prophet said:

'Everyone of you is a keeper or a shepherd and will be questioned about the well-being of the people of the State. Every man is a shepherd to his family and will be answerable about every member of it. Every woman is a shepherd to the family of her husband and will be accountable for every member of it. And every servant is a shepherd to his master and will be questioned about the property of his master.'

Thus even a cursory study of the teachings of Islam shows that it is an all-embracing way of life and does not leave out any field of human existence to become a playground for satanic forces.

Balance between the Individual and Society

Another unique feature of Islam is that it establishes a balance between individualism and collectivism. It believes in the individual personality of man and holds everyone personally accountable to God. It guarantees the fundamental rights of the individual and does not permit any one to tamper with them. It makes the proper development of the personality of man one of the prime objectivbes of its educational policy. It does not subscribe to the view that man must lose his individuality in society or in the state.

According to the Qur'an:

'Man shall have nothing but that he strives for'. (al-Qur'an,53:39).

'And whatever suffering ye suffer, it is what your hands have wrought.' (al-Qur'an, 42:30).

'God does not change the condition of a people unless they first change that which is in their hearts'. (al-Qur'an, 13:11).

'For each is that which he has earned and against each is only that which he has deserved.' (al-Qur'an, 2:286).

'For us are our deeds and for you are yours.' (al-Qur'an, 28:55).

On the other hand, it also awakens a sense of social responsibility kin man, organises human beings in a society and a state and enjoins the individual to subscribe to the social good. Prayer, in Islam, is offered in congregation which inculcates social discipline among the Muslims. Every one is enjoined to pay Zakat and it has been laid down in the Qur'an that: 'The alm-seeker and the destitute have their due rights in their wealth.' (al-Qur'an, 51:19).

Jihad has been made obligatory, which means that the individual should, when the occasion arises, offer even his life for the defence and protection of Islam and the Islamic state. The Holy Prophet said:

'All mankind is a fold every member of which shall be a keeper or shepherd unto every other, and he accountable for the entire fold.'

'Live together, do not turn against each other, make things easy for others and do not put obstacles in each other's way.'

'He is not a believer who takes his fill while his neighbour starves.'

'The believer in God is he who is not a danger to the life and property of any other.'

In short, Islam neither neglects the individual nor society - it establishes a harmony and a balance between the two and assigns to each its proper due.

It might be worthwhile to recall here what one Professor said some time ago:

'Within the Western world Islam still maintains the balance between exaggerated opposites. Opposed equally to the anarchy of European nationalism and the regimentation of Russian communism, it has not yet succumbed to that obsession with the economic side of life which is characteristic of present-day Europe and present-day Russia alike. Its social ethic has been admirably summed up by Professor Massinon: "Islam has the merit of standing for a very equalitarian conception of the contribution of each citizen by the tithe to the resources of the community; it is hostile to unrestricted exchange, to banking capital, to state loans, to indirect taxes on objects of prime necessity, but it holds to the rights of the father and the husband, to private property, and to commercial capital. Here again it occupies an intermediate position between the doctrines of bourgeois capitalism and Bolshevist communism."

'But Islam has a still further service to render to the cause of humanity. It stands after all nearer to the real East than Europe does, and it possesses a magnificent tradition of inter-racial understanding and co-operation. No other society has such a record of success in uniting in an equality of status, of opportunity, and of endeavour so many and so various races of mankind....Islam has still the power to reconcile apparently irreconcilable elements of race and tradition. If ever the opposition of the great societies of East and West is to be replaced by co-operation, the mediation of Islam is an indispensable condition. In its hands lies very largely the solution of the problem with which Europe is faced in its relation with the East. If they unite, the hope of a peaceful issue is immeasurably enhanced. But if Europe, by rejecting the co-operation of Islam, throws into the arms of its rivals, the issue can only be disatrous for both.

Universality and Humanism

The message of Islam is for the entire human race. God, in Islam, is the God of all the world (al-Qur'an, 1:1) and the Prophet is a Messenger for the whole of mankind. In the words of the Qur'an:

'O people! I am the Messenger of God to you all.' (al-Qur'an, 7:158).

'One who comes as a warning to all the nations.' (al-Qur'an, 25:1) and 'We have not sent thee but as a (source of) mercy for all the nations' (al-Qur'an, 21:107).

In Islam all men are equal, whatever be their colour, language, race or nationality. Islam addresses itself to the conscience of humanity and banishes all false barriers of race, status and wealth. There can be no denying the fact that such barriers have always existed, and do exist even today in this so-called enlightened age. Islam removes all these impediments and proclaims the idea of the whole of humanity being one family of God.

The Holy Prophet said:

'All creatures of God form the family of God and he is the best loved of God who loveth best His creatures.'

'O Lord! Lord of my life and of everything in the universe! I affirm that all human beings are brothers to one another.'

'Respect God and be affectionate to the family of God.'

Islam is international in its outlook and approach and does not admit barriers and distinctions based on colour, clan, blood or territory such as were prevalent before the advent of Muhammad (peace be upon him) and which are rampant in different forms even in this modern age.It wansts to united the entire human race under one banner.

Qur'an Form V

Why man stands in need of divine Guidance

Some philosophers and scientists insit that whatever knowledge we have gained about this mysterious universe we owe to reason.

This knowledge may be scanty, meagre and insufficient; nonetheless it is valuable and indispensable. Scientific investigation reveals reason at its best. Slowly and painfully science is increasing, bit by bit, our stock of knowledge. However, we may be permitted to ask whether there is any other avenue to knowledge, at least to knowledge that matters more - knowledge of our goal in life and how best it may be attained.

The advice that reason tenders us is based on the knowledge at its disposal. If the knowledge is inadequate, the advice is necessarily tentative, as if reasons says: "Try it and see whether it works. If it doesn't, I would reconsider the matter and suggest something else."

Reasons can come to the right decision only when all the relevant facts are placed before it. It is helpless when these facts cannot all be obtained. So far as the material world and the human body are concerned, we possess, today sufficient knowledge.

Reason can be relied upon to give the right answer to many a question that many arise regarding the body of man. But man possesses a real self also and our knowledge of it is pitifully inadequate.

The real self is not susceptible to quantitative treatment of the scientist. Guidance to it can be given only in the light of eternal verieties which transcend reason.

Reason cannot apprehend Ultimate Reality and the self man can realise itself only by the guidance of the Ultimate Reality or God. Hence arises the necessity for man to seek Divine Guidance without which he will remain earth-bound. In affairs relating to the physical world, we should always act on the advice of reason; to reject which would be to court disaster. But when we aspire to fulfil our destiny, we would be ill-advised to place absolute reliance on our reason alone. We should seek the aid of Revelation which is the vehicle of Divine guidance.

Reason functioning in the light of Revelation will guide us to the true path. By this view, Revelation supplements reason. In this way we will be fully equipped to tackle the problems of life and we would be guilty of gross ingratitude to God if we refuse to make use of the powers with which He has endowed us and the light (of Revelation) which He has given us.

In practical life, reason helps us in two ways. Firstly, it tells us which of the things we desire are good and useful and which are bad and harmful. It judges things by the standard of self-interest.

Things which contribute to self-preservation and the enhancement of life are certified as good, whereas things which are detrimental to life and diminish man's enjoyment of life and impair his capacity for development are declared to be undesirable, or not good. But reason does not merely pronounce its judgment on things. It throws its weight on the side of things judged to be good, and induces man to choose them, even though his inclination and appetite favours the harmful things. When the choice is between useful and harmful things, a man who is guided by reasons seldom fails to make the right choice. Science has placed at our disposal the requisite knowledge of the properties of material things and of their effects on man's health.

On the basis of this knowledge, reason finds it easy to answer questions about which things are desirable and which are undesirable. In other words, so far as the physical self of man is concerned we are seldom left in doubt to what things are beneficial and what not. But, as we have seen, man possesses a real self too, and we have only imperfect and fragmentary knowledge of this self. We cannot comprehend the real self, as it transcends human reason. The nature of the real self is unknown to us. It may even be impossible to know. We catch fleeting glimpses of it in value experience and in the consciousness of moral effort.

All that we can say about it with certainty is that it is free, that it possesses unlimited capacity for development and that the urge to self-expression and self-development is inherent in it. We feel in our bones that a grand destiny awaits the self in us which constitutes the core of our being. But when our reasons makes the effort to set a clear conception of our final goal, it recoils baffled and perplexed. All we can say is that we can attain the goal provided we live in accord with the eternal verities.

These verities are hidden from our view and transcend our reason. We have to be content with the tantalizing glimpses we catch of them. N o wonder that our reason, groping the the dark, longs for the light which would illuminate the furthermost reaches of life. This light is vouchsafed to us in the Revelation which has its source in God, Who, in the words of the Qur'an, is "the Light of earth and heavens" (24:35).

So far, we have been concerned with the question of choice between good and bad. However, we are often called upon to choose between two goods, to sacrifice one good for the sake of another. How far can reason help us in this more difficult choice? Let us illustrate the point with one or two examples. A situation may confront us in which we can save either our life or our wealth.

Reason tells us to choose life and be resigned to the loss of our wealth. Again a situation may arise in which we can save our honour only at the cost of life.

Reason tells us, though perhaps not a sun hestatingly as in the previous case, to save our honour rather than life. How does it do so? Obviously it refers to an accepted scale of values. The scale of values helps us to determine which of the two goods is the higher and which the lower. Reason then advises us to sacrifice the lower for the sake of the higher. The point to be noted here is that the values towards the top of the scale are not discoverable through reason. Knowledge of these presupposes knowledge of the heights to which the human self can rise in the course of its continued development. Here again Revelation helps reasons over the stile. The highest value can be determined only with reference to the destiny of the self. The scale of values constructed by reason is useful, but it is incomplete. Revelation completes it by raising its ceiling.

Finally, science furnishes useful knowledge regarding the means by which we may attain our ends. However, it is sillent on the vital question of what ends we ought to set for ourselves. The ends we ought to pursue are those which can fully satisfy our needs. The needs of the physical self are clearly perceived and easily satisfied. Food and water appease hunger and thirst. Reason can help us to secure food and water. The needs of the real self may be as insistent but are only dimly perceived. In the fitful light of reason, it is not easy to see the way in which they can be gratified. Here too reason is forced to learn on Revelation.

Mauaji,udhalilishaji Mwembechai: Wanawake Waislamu waandamana Tabora Na Mwandishi Wetu

BUCHA YA NYAMA YA NGURUWE KATIKATI YA WAISLAMU
Na Mwandishi Wetu

'Serikali ieleze hatua iliyochukua kuhusu mauaji Mwembechai'
Na Kassim Juma

Vijana wa Kiislamu wajiimarisha Bukoba
Na Nooh Mustafa, Bukoba

Sheikh Mzonge awataka Waislamu Moshi wasimamishe swala
Na Ashraf Yussuf, Moshi

TAMKO LA PAMOJA LA MISIKITI SABA YA MWANZA-KUPINGA OMBI LA BAKWATA KWA SERIKALI LA KUIFUTIA USAJILI WAKE

MAPENDEKEZO YA KATIBA YA SHIRIKISHO LA TANZANIA - 7

MAKALA: Baadhi ya Watanzania wangali wanaishi ‘Tanganyika’
Na Mwandishi Wetu

HOJA BINAFSI: Maendeleo ya Tanzania ni ndoto
Na Fatma Mussa

‘Musiwasingizie wake zenu maovu’
Na Habiba Swedi, Arusha

Wanafunzi Waislamu Songea wapata viongozi
Na Mwandishi Wetu, Songea

Kikundi cha wanawake wa Kiislamu Bi. Khadija – Dodoma
Na Abu Zuberi, Dodoma

Waahidi kutekeleza majukumu kwa jina la Allah
Na Habiba Swedi, Arusha

Arumeru wahitaji Da’awa
Na habiba Swedi, Arusha

Wanawake wa Kiislamu wazungumzia maendeleo yao

Kauli ya wanawake wa Kiislamu Iringa kuhusu kadhia ya Mwembechai

Uislamu ulivyoingia Zanzibar

Wanawake Singida walaani mauaji Mwembechai Wamchangia Mama Chuki 17,000/-
Na Mwandishi Wetu

Sekondari ya Kiislamu kujengwa Maere Tanga
Na Abu Abdullah, Tanga

Sheikh ahimiza Waislamu Lindi wafuate mafunzo ya Uislamu
Na Mohamed Mussa, Lindi

Sheikh Zuberi awataka Waislamu Dodoma kuimarisha Misikiti
Na Mwandishi Wetu, Dodoma

Mafundisho ya Quran 
Dhikiri maana yake nini? - 2

Barua za wasomaji 

Masomo ya dini ya Kiislam 

Chakula na Lishe 
Matatizo ya tumbo yanayosababishwa na utumiaji wa maziwa

Matangazo