Exhaustive Study Notes on Islamic Studies: Tajweed, Aqidah, Fiqh, and Seerah, and Ethics
Introduction to the Science of Madd (Prolongation)
The study of Tajweed includes the essential concept of Madd, which refers to the lengthening of the sound of a letter. This principle is illustrated by an account involving the companion Abdullah bin Mas'oud. While teaching a man the Quran, the man recited a verse from Surah At-Tawbah regarding charity (Sadaqat) without applying prolongation to the word "Al-Fuqara". Ibn Mas'oud corrected him, stating that the Prophet Muhammad (PBUH) did not teach it in that manner. When asked for the correct method, Ibn Mas'oud recited the word with an extended sound. This highlights that the essence of Madd is prolonging the sound when a specific letter of Madd or Leen is present, typically for a duration of at least counts (harakat) in specific contexts.
Madd is formally defined as the lengthening of the sound featuring one of the letters of Madd or Leen. There are three primary letters of Madd: the Alif preceded by a Fatha (as in the word "Qala"), the Waw preceded by a Damma (as in "Yaqool"), and the Ya preceded by a Kasra (as in "Qeela"). In contrast, the letters of Leen are the Waw and the Ya when they are preceded by a Fatha, appearing in words such as "Khawf" and "Quraish". These letters are the foundation for various types of prolongation in Quranic recitation.
The classification of Madd is divided into Natural (Original) Madd and Branch (Secondary) Madd. Natural Madd, also known as Madd Tabee'i, occurs when a Madd letter is not followed by a Hamza or a Sukun. It must be prolonged for a duration of counts. Branch Madd occurs when the Madd letter is followed by either a Hamza or a Sukun. Several types of prolongation are categorized as extensions of Natural Madd, including Madd Al-Badal, Madd Al-Iwadh, and Madd Al-Silah Al-Sughra, all of which are prolonged for exactly counts.
Determining the duration of a single count (harakah) is traditionally mastered through oral transmission and face-to-face instruction (Talqin and Mushafahah). For practical approximation, one count is defined as the time it takes to pronounce a single letter (e.g., "Qa") or the time required to either extend or retract a finger at a moderate pace, neither too fast nor too slow. Madd Al-Iwadh specifically refers to replacing the Fathatain (double Fatha tanween) with a lengthening Alif when stopping at the end of a word, with the exception of the Taa' Marbuta (feminine ‘h’ or ‘t’), which is pronounced as a silent ‘h’ upon stopping. Madd Al-Badal occurs when a Hamza precedes a Madd letter; its linguistic origin involves two Hamzas, where the first is voweled and the second is silent, leading to the second being replaced by a Madd letter for ease of pronunciation (e.g., "Imanan" becomes "Iimanan").
Surah Al-An'am: Manifestations of Divine Power
Surah Al-An'am provides a profound discourse on the manifestations of God's power and greatness throughout the universe. Key vocabulary within these verses includes "Fa-anna yu'fakun" (How are you turned away from the truth?), "Tal'uha" (the first fruit emerging from the palm tree), "Qinwan" (clusters or bunches of fruit), "Yan'ihi" (the ripening process), "Al-Habb" (grains such as wheat or barley that do not have pits), and "Al-Nawa" (pits or seeds found inside fruits like dates, olives, and grapes). These terms highlight the intricate details of creation that reflect Divine wisdom.
The verses encourage humanity to contemplate both the terrestrial environment and the celestial realm. Terrestrially, this includes the growth of plants, the diversity of fruits, and the process of ripening. Celestially, it involves the alternations of light and darkness, the sun, the moon, and the stars. The specific sealing of cosmic verses with the names "Al-Aziz" (The Mighty) and "Al-Alim" (The All-Knowing) signifies that these massive celestial bodies are humbled and subjugated by God's might, and their perfect order is a result of His infinite knowledge. Furthermore, Verse calls for reflection on the human soul and its origins from a single soul, Adam, tracing the journey from the loins of fathers to the wombs of mothers.
Contemplating the human self and the natural world leads to the realization of God's Oneness and the perfection of His power, establishing Him as the only Creator worthy of worship. The Quran frequently uses the revival of dead land through rain and the sprouting of seeds as evidence for the Resurrection and the bringing of the dead back to life. Stars serve a dual purpose: they provide physical guidance in the darkness of land and sea for travelers and intellectual guidance by leading the mind to recognize the Creator. This Quranic knowledge relates to various modern sciences, including Navigation, Aviation, Meteorology, and Engineering.
Specific examples of botanical creation in the Surah include palm trees, grapes, olives, and pomegranates. Grapes and dates are prioritized in the text because they serve as essential nutrition for many cultures—particularly in the history of the Arab people—where every part of the palm tree (fruit, leaves, trunk) is utilized. The verses illustrate that the transition from the darkness of night to the radiance of day allows creatures to seek their livelihoods, while the ensuing night provides the necessary stillness and rest, all functioning within a Divine calculation that never falters.
Work as a Source of Honor and Dignity
Islamic teachings emphasize that work is not merely a means of survival but an act of worship that preserves human dignity. A notable narrative involves an Ansari man who approached the Prophet Muhammad (PBUH) seeking charity. Instead of simply giving him money, the Prophet inquired about his possessions. The man owned a "Hils" (a thick cloth used both as clothing and a floor covering) and a "Q'ab" (a cup for drinking). The Prophet took these items to the market and auctioned them, selling them for dirhams. He instructed the man to use dirham for food for his family and the other to buy an axe head.
The Prophet then personally fitted a wooden handle to the axe and told the man to go out, collect wood, and sell it, returning after days. This story demonstrates a step-by-step methodology for economic empowerment: identifying resources, creating a small capital, acquiring tools of the trade, and engaging in physical labor. The Prophet famously stated that for one to take a rope and carry wood on their back is better than asking people for charity, which exposes the soul to humiliation regardless of whether the person gives or refuses.
Woodcutting is cited as an example because it is a simple profession requiring no significant capital or advanced skill, making it accessible to most people. Historically, the Prophet himself engaged in grazing sheep and trade. Similarly, the Muhajirun (immigrants) took this guidance to heart, immediately seeking out the markets upon arriving in Madinah to establish themselves through work. Caliph Umar bin Al-Khattab reinforced this by stating that one should not stop seeking livelihood while merely praying for it, as "the sky does not rain gold or silver."
In the modern context, following the Prophet’s guidance to become an entrepreneur involves understanding market needs, identifying projects based on available material capabilities, mastering communication skills, and utilizing digital tools like websites for marketing. Islam promotes self-sufficiency (Isti'faf) and warns against the "lower hand" (the one that begs), while praising the "upper hand" (the one that gives). Even simple acts, like removing obstacles from the road, are considered a branch of faith and a form of honorable work.
Understanding the Name "Allah Al-Wadud"
The Divine Name "Al-Wadud" translates to "The Loving." It refers to Him who loves good for all creation, treats them with kindness, and specifically loves His righteous servants, who in turn hold Him dear in their hearts. The concept of Wud (affection) is regarded as the highest and most sublime level of Hub (love). In the Quran, this name often appears in the context of repentance and forgiveness, suggesting a subtle secret: when sinners repent and return to God, He not only forgives them but grants them His Divine love and affection.
A believer manifests the name Al-Wadud by attaching their heart to the Creator, invoking Him in prayers, and striving to do what pleases Him while avoiding His displeasure. Socially, it involves treating others with affection and kindness. A unique aspect of God's love is that His love for His servants precedes their love for Him, as indicated in the verse "He loves them and they love Him." Manifestations of this affection include His countless blessings, His answering of prayers, His easing the path to obedience, and the eternal bliss He has prepared in Paradise.
Actions that lead to gaining God's love include faith, performing righteous deeds, following the Sunnah of the Prophet, performing obligatory and voluntary acts of worship, and loving the Quran. A specific example from the Hadith mentions a man who loved reciting Surah Al-Ikhlas because it describes the attributes of the Most Merciful; the Prophet informed him that God loves him for his love of that Surah. Other deeds include patience, repentance, purification, and piety (Taqwa). The fruits of this love in this life include being granted a positive reception among people on earth, and in the hereafter, the ultimate reward of Jannah.
The Jurisprudence of Zakat: Conditions and Distribution
Zakat is a mandatory religious tax on specific types of wealth. Wealth is defined as anything owned by an individual, but Zakat is only obligatory on four categories: currency (gold, silver, and modern paper money), livestock (cows, camels, sheep, and goats), agricultural produce (wheat, barley, rice, dates, raisins, and olives), and trade goods. There are specific conditions for both the wealth and the person paying it.
For wealth to be subject to Zakat, it must meet three criteria: it must reach the Nisab (a minimum threshold defined by Sharia), it must be held for a full lunar year (Hawl), and it must be of the vaild "Zakat-able" categories. The only exception to the one-year rule is agricultural produce, for which Zakat is due immediately upon harvest. For the person paying Zakat (the Muzakki), the primary condition is Intent (Niyyah). One may pay Zakat on behalf of another, such as a spouse or parent, only if they inform the person beforehand, as the intention is necessary for the act to be valid.
The distribution of Zakat is limited to eight categories specified in the Quran (Surah At-Tawbah, Verse ): the poor (Fuqara), the needy (Masakin), those who collect Zakat, those whose hearts are to be reconciled, freeing slaves, those in debt (Gharimin), in the cause of God, and the wayfarer (stranded travelers). It is preferred to give Zakat to needy relatives first, as this counts as both charity and strengthening kinship. If an individual is in debt due to essential needs or unforeseen disasters (but not due to extravagance like weddings or luxury cars), they qualify as "Gharimin".
Using the lunar calendar is essential because it is the designated time for worship; using the solar calendar results in a delay since the solar year is longer than the lunar year. The principle established by Imam Al-Salami is that Zakat should generally be distributed in the same town where the wealth is located, unless there is a pressing interest or specific need to transfer it to another town where the inhabitants are more destitute.
The Incident of the Day of Raji'
After the Battle of Uhud, the Prophet Muhammad (PBUH) worked to secure the borders of the Islamic state by sending out scouting missions known as "Sarayya" or "Ayoun" (eyes) to gather intelligence. One such mission, the "Sariyah of the Eye," consisted of between and companions, including Asim bin Thabit, Khubayb bin Adi, Zaid bin Al-Dathina, and Abdullah bin Tariq. Their mission was to monitor the movements of the Quraysh.
The incident took place at a location called Raji', which was a water source belonging to the tribe of Hudhayl. The companions were followed and eventually surrounded by the Bani Lihyan tribe, who sought to capture them to sell them to the Quraysh in Makkah as revenge for the Battle of Badr. The Bani Lihyan tracked the Muslims by finding date pits from Madinah, which the companions had eaten as travel food. Despite being offered a covenant of safety if they surrendered, the companions were betrayed.
Asim bin Thabit sensed the betrayal and refused to surrender, praying, "O Allah, we protect Your religion, so protect our bodies." He fought until he was martyred. To protect his body from being desecrated by the pagans, God sent a swarm of hornets (wasps) to shield him, and later a flood carried his body away so it could not be touched. Abdullah bin Tariq was also killed for refusing to go with the captors. Khubayb bin Adi and Zaid bin Al-Dathina were taken to Makkah and sold as prisoners.
While in captivity, Khubayb demonstrated exemplary ethics; he refused to harm a child who wandered into his prison area, stating that his faith forbade such treachery. Before his execution, he requested to pray rak'ahs, becoming the প্রথম person to establish the Sunnah of praying before being martyred. Zaid bin Al-Dathina, when asked if he wished he was safe at home while the Prophet was in his place, declared that he would not even want the Prophet to be pricked by a thorn while he sat in safety. The Prophet (PBUH) was deeply saddened upon hearing of the deaths of these companions.
Ethics of Dress and Appearance
Islam places significant emphasis on both physical and spiritual attire. The physical dress (Libas Hissi) serves to cover the private areas (Awrah), provide protection, and beautify the appearance. The spiritual dress (Libas Ma'nawi) refers to piety and fear of God (Taqwa), which beautifies the inner self. The Prophet Muhammad (PBUH) taught that Muslims should always maintain a clean and elegant appearance, especially during Eids, Friday prayers, and social gatherings, so they may be as recognizable and respected as a "beauty mark" among people.
There are specific legal regulations (Dhawabit Shari'iyya) for dress. For men, the dress must cover the area from the navel to the knee. Men are prohibited from wearing silk and gold. Their clothing should be loose, non-transparent, and must not hang below the ankles (Isbal). Furthermore, men are forbidden from imitating the dress of women. A man's garment should ideally reach the middle of the shins, though anywhere between the shins and the ankles is acceptable.
For women, the regulations require covering the entire body except for the face and hands. The clothing must be loose-fitting, opaque, and not imitate the attire of men. Personal grooming is also highlighted; the Prophet once criticized a man with disheveled hair and another with dirty clothes, asking if they could not find means to groom themselves or wash their garments. Adhering to these standards preserves social modesty, maintains moral systems, and reflects the believer's identity. Ultimately, appearance should match one's character, as God is Beautiful and loves beauty.
Questions & Discussion
Q: What determines the classification of a grain as "Al-Habb" versus "Al-Nawa"?A: In Quranic terms, "Al-Habb" refers to seeds without pits, such as wheat, barley, and rice. "Al-Nawa" refers to the internal pits or seeds found in fruits like dates, olives, and grapes.
Q: Under what circumstances can Zakat be transferred from one town to another?A: The default rule is that Zakat remains in the town where the money is earned. However, it may be transferred if the people of that town are self-sufficient or if there is a greater, more urgent need in another community.
Q: What was the reaction of Abu Sufyan to the statement made by Zaid bin Al-Dathina?A: Abu Sufyan remarked that he had never seen anyone loved by their companions as much as Muhammad was loved by his, acknowledging the deep devotion of the Sahaba.
Q: Is it permissible for a man to wear a robe that extends below the ankles?A: No, the regulations for men's dress specify that the garment should not exceed the ankles; this practice is known as Isbal.
Q: How did the Bani Lihyan catch the companions at Raji'?A: They were skilled at tracking and used the evidence of date pits from Madinah abandoned by the companions to locate their position near the water source of Raji'.