Shahada Salah Zakah Ramadan Hajj

Total Page：16

File Type：pdf, Size：1020Kb

SHAHADA SALAH ZAKAH RAMADAN HAJJ This is the declaration of faith. It This literally means prayer. Zakah means giving to charity. Ramadan is when Muslims fast Hall is a special journey states that “there is no God but for the month. (pilgrimage) all Muslims must try God and Allah is his messenger”. Muslims must try to pray 5 times Muslims must give 2.5% of their to go on at least once in their a day. wealth every year to charity. They do not eat or drink during lifetime. It is what a new born baby hears Those who cannot afford it do sunlight hours. when they are first born and They wash before they pray to not have to give. Hajj is located in Mecca, in Saudi what Muslims try to whisper in make sure they are clean for This is to remind them how Arabia. the ears of the dying. Allah, this is called Wudu. The benefits are… lucky they are and to imagine To ensure they are obeying what it is being like if you were It is a difficult journey and each It is the first pillar because During their prayers they God and to help others be a poor. part of the journey has special nothing comes before belief in prostrate (get down on their true Muslim. points where pilgrims remember Allah. knees) to show that nothing is The fast is broke every day with the prophet and what he did. greater than Allah. Freeing oneself from the a special meal, usually with The key beliefs and the love of possessions and dates. Those who are ill, pregnant or teachings of Allah are written Generally Muslim men will pray greed by giving to those who who can’t afford do not have to down in the holy book the at the mosque and Muslim are weaker in society go on the journey. Qur’an. women will pray at home. Zakah makes a fairer Extra care is taken to look after society, so that the poor the Qur’an and those who know don’t feel that they need to if off by heart are called Hafiz. turn to crime such as stealing. Allah is believed to have 99 names to help Muslims Zakah goes to: understand Him. Hospitals, libraries, war torn countries, libraries and the poor and needy. Differences in Islam Family Life: All Muslims are expected to have children and get Shia constitute about 10% of all Muslims, and globally their population is married. Men and Women are regarded equal but estimated at between 154 and 200 million. have different roles. The great majority of the world's more than 1.5 billion Muslims are Sunnis - Parents are responsible for the religious upbringing estimates suggest the figure is somewhere between 85% and 90%. of their children with the mother responsible for There are also other denominations (groups) of Muslims and these are called teaching what is right and wrong as well as how to Alevi and Sufi Muslims pray, and the father for taking the boys to mosque..

Copy Link

Recommended publications

All About Ramadan What Is Ramadan? Ramadan Is a Religious Festival Celebrated by Muslims Which Lasts for 29 Or 30 Days
All about Ramadan What Is Ramadan? Ramadan is a religious festival celebrated by Muslims which lasts for 29 or 30 days. It is in the ninth month of the lunar calendar. Muslims believe that Ramadan is a time to remember when the Qur’an was revealed by the Prophet Muhammad. What Do Muslims Do During Ramadan? • They go to the mosque more often. • They read the Qur’an more regularly. • They try to give up bad habits. • They give money to charity. • They fast during daylight hours. This means they won’t eat or drink between sunrise and sunset. Why Do People Fast During Ramadan? People fast during Ramadan as a way of learning to wait for things and to have empathy and understanding for people who do not have as much as themselves. Fasting is difficult and young, old or unwell people do not have to fast. What Happens at the End of Ramadan? At the end of Ramadan, there is a 3-day celebration called Eid al-Fitr. Friends and family gather together to pray and share meals and gifts. Food is also given to the poor. Page 1 of 3 All about Ramadan Key Words • Muslims - a follower of Islam who believes that there is one true God called Allah • pilgrimage - a religious journey • Qur’an - the holy book for Muslim people The Five Pillars of Islam Salat: Hajj: Shahada: Zakat: Sawm: Prayer, Pilgrimage Faith Five times Charity Fasting to Mecca a day These are the five things you must remember to be a good Muslim. Page 2 of 3 All about Ramadan Questions 1.
[Show full text]
The Five Pillars of Islam
The Five Pillars of Islam Objectives: I will be able to describe the basic beliefs of Islam and explain the meaning of each of the Five Pillars of Islam. I will compare and contrast the Five Pillars of Islam with the duties of Catholicism. Materials: ● Station Note Taking Guide for students ● Primary Source Documents for each student station ● Construction paper (11x17) ● Colored pencils ● Rulers Technology: ● Computer ● SmartBoard ● Personal student devices Procedures: 1. Whole Group Share: What do you know about Islam? 2. Introductory Video: Students will watch “5 Pillars of Islam - part 1 | Cartoon by Discover Islam UK” (https://youtu.be/9hW3hH9_7pI) and “5 Pillars of Islam - part 2 | Cartoon by Discover Islam UK” (https://youtu.be/_bujwCZ9RHI) 3. Small Group Activity: Students will work in small groups of 4-5 and rotate between five stations (see below) and complete 5 Pillars of Islam note taking guide. a. Declaration of Faith (Appendix A-B) b. Ritual Prayer (Appendices C-G) c. Obligatory Expenditure (H-I) d. Fasting Ramadan (J-M) e. Pilgrimage to Mecca (N-P) 4. Individual Activity: Using their notes, students will create a visual representation of the Five Pillars of Islam. 5. Pair Activity: Students will create a double bubble comparing and contrasting Islam with Christianity. (**You can substitute any other religion the students are familiar with or have been studying.**) Resources: www.pbslearningmedia.org/resource/islam08.socst.world.glob.lppillars/the-five-pillars-of-islam/ http://www.thirteen.org/edonline/accessislam/lessonplan2.html http://www.discoverislam.co.uk/ http://www.pbs.org/wgbh/pages/frontline/teach/muslims/beliefs.html THE FIVE PILLARS OF ISLAM PILLAR DESCRIPTION/ NOTES PICTURE The Declaration of Faith Ash - Shahadah STATION 1: DECLARATION OF FAITH With your group, examine Appendices A-C and discuss the following questions.
[Show full text]
Practice Significance/Importance Contrasts Quotes Five Pillars of Sunni Islam They Support the Key Beliefs of Islam You Should Be Able to Contrast Them 1
Practice Significance/Importance Contrasts Quotes Five Pillars of Sunni Islam They support the key beliefs of Islam You should be able to contrast them 1. Shahadah: Declaration of Faith as pillars support a building. They with the Ten Obligatory Acts and “There is no god but Allah and are seen as the key to living a good also to explain the differences Muhammad is his messenger.” Muslim life, give Muslims a sense of between Sunni and Shi’a practices in 2. Salah: Prayer group identity as a community who relation to Salah, Zakah, Sawm and 3. Zakah: Charitable Giving share faith and actions. Enable Hajj. 4. Sawm: Fasting during Ramadan Muslims to show loyalty and 5. Hajj: Pilgrimage to Makkah obedience to Allah. Ten Obligatory Acts of Shi’a Islam Given to the Shi’a Muslims by the You should be able to contrast them Include numbers 2-5 of the Five Pillars Twelve Imams, who are seen as the with the Five Pillars and also to plus: leaders chosen by Allah to lead Islam explain the differences between Khums: 20% tax on profits after Muhammad’s death. Sunni and Shi’a practices in relation Jihad: The struggle to maintain faith and The acts help Muslims to know how to Salah, Zakah, Sawm and Hajj. to defend Islam to behave on a daily basis, enabling Amr-bil-Maruf: encouraging people to them to please Allah and to feel do what is good closer to him. Nahi Anil Mumkar: Discouraging people They give guidance to Shi’a Muslims from doing what is wrong about how to overcome challenges Tawallah: Being loving towards the in their lives.
[Show full text]
Teaching Aqidah: Islamic Studies in Malaysia
International Journal of Islamic and Civilizational Studies Full Paper UMRAN Teaching Aqidah: Islamic Studies in Malaysia Wan Hassan Wan Embong*, Ajmain Jimaain Safar, Bushrah Basiron Islamic Civilization Academy, Faculty of Social Sciences and Humanities, Universiti Teknologi Malaysia, UTM Johor Bahru, Johor, Malaysia *Corresponding author: [email protected] Article history Received: 2019-06-24 Received in revised form: 2019-11-02 Accepted: 2019-11-04 Published online: 2020-02-29 Abstract It is widely agreed that Malaysia will achieve sustainable prosperity when its citizen live together in harmony. Moreover, a good society derives from good families and good families derive from righteous individuals who transmit insight that builds good character. In Islam, the transmission of this insight is called aqidah (belief system), which continually plays an active role in the enhancement of personal accountability. This study took a qualitative approach using personal interviews to determine methods used to teach aqidah in Malaysia. Findings revealed four methods including multimedia, slide presentations, group discussions and teacher didactics. Keywords: aqidah (belief), individual personality, social responsibility, teaching method © 2020 Penerbit UTM Press. All rights reserved |01 (2020) pp. 25 -32| www.http://jurnalumran.utm.my/index.php/umran | Wan Hassan Wan Embong, Ajmain Jimaain Safar & Bushrah Basiron / UMRAN – International Journal of Islamic and Civilizational Studies. vol. 7, no.1 (2020) pp. 25- 32 1.0 INTRODUCTION Effective teaching and learning depends on a teacher’s ability to create an interactive environment (Azmi & Halim, 2007). An innovative teacher has skills and knowledge that show the relevance of subject matter to daily living and potential spiritual enhancement that can be integrated with contemporary issues aligned with nation building (Huda & Sabani, 2018).
[Show full text]
The Legalization of Theology in Islam and Judaism in the Thought of Al-Ghazali and Maimonides
UC Berkeley Berkeley Journal of Middle Eastern & Islamic Law Title Law as Faith, Faith as Law: The Legalization of Theology in Islam and Judaism in the Thought of Al-Ghazali and Maimonides Permalink https://escholarship.org/uc/item/7hm3k78p Journal Berkeley Journal of Middle Eastern & Islamic Law, 6(1) Author Pill, Shlomo C. Publication Date 2014-04-01 DOI 10.15779/Z38101S Peer reviewed eScholarship.org Powered by the California Digital Library University of California 1 BERKELEY J. OF MIDDLE EASTERN & ISLAMIC LAW 2014 LAW AS FAITH, FAITH AS LAW: THE LEGALIZATION OF THEOLOGY IN ISLAM AND JUDAISM IN THE THOUGHT OF AL-GHAZALI AND MAIMONIDES Shlomo C. Pill1 I. INTRODUCTION Legal systems tend to draw critical distinctions between members and nonmembers of the legal-political community. Typically, citizens, by virtue of shouldering the burden of legal obligations, enjoy more expansive legal rights and powers than noncitizens. While many modern legal regimes do offer significant human rights protections to non-citizens within their respective jurisdictions, even these liberal legal systems routinely discriminate between citizens and non- citizens with respect to rights, entitlements, obligations, and the capacity to act in legally significant ways. In light of these distinctions, it is not surprising that modern legal systems spend considerable effort delineating the differences between citizen and noncitizen, as well as the processes for obtaining or relinquishing citizenship. As nomocentric, or law-based faith traditions, Islam and Judaism also draw important distinctions between Muslims and non-Muslims, Jews and non- Jews. In Judaism, only Jews are required to abide by Jewish law, or halakha, and consequently only Jews may rightfully demand the entitlements that Jewish law duties create, while the justice owed by Jews to non-Jews is governed by a general rule of reciprocity.
[Show full text]
Islam and Politics in Tunisia
Islam and Politics in Tunisia How did the Islamist party Ennahda respond to the rise of Salafism in post-Arab Spring Tunisia and what are possible ex- planatory factors of this reaction? April 2014 Islam and Politics in a Changing Middle East Stéphane Lacroix Rebecca Koch Paris School of© International Affairs M.A. International Security Student ID: 100057683 [email protected] Words: 4,470 © The copyright of this paper remains the property of its author. No part of the content may be repreoduced, published, distributed, copied or stored for public use without written permission of the author. All authorisation requests should be sent to [email protected] Table of Contents 1. Introduction ............................................................................................................. 3 2. Definitions and Theoretical Framework ............................................................... 4 3. Analysis: Ennahda and the Tunisian Salafi movements ...................................... 7 3.1 Ennahda ........................................................................................................................ 7 3.2 Salafism in Tunisia ....................................................................................................... 8 3.3 Reactions of Ennahda to Salafism ................................................................................ 8 4. Discussion ................................................................................................................ 11 5. Conclusion
[Show full text]
What Native Christians in the Middle East Continue to Face: Why It Matters for Both the Caring and the Unconcerned
What Native Christians in the Middle East Continue to Face: Why it Matters for Both the Caring and the Unconcerned By Habib C. Malik [The annual Earl A. Pope Guest Lecture in World Christianity, delivered at Lafayette College, Easton, Pennsylvania, on Tuesday, April 12, 2016, at 7:00 pm.] There have been Christians and Christian communities living in the Middle East since the dawn of Christianity. After the better part of twenty centuries in and around the Land of the Lord’s Incarnation and Resurrection, however, the presence of these native Christians is threatened with nothing less than termination. What exists today of these communities are the few tenacious remnants scattered throughout the Levant, Iraq, and Egypt of the earlier far larger and more geographically prevalent ones that have steadily dwindled over time due to sustained stresses and pressures brought on historically for the most part from the encounter with Islam. Today, in the early 21st century, the rise of militant and violent Islamism combined with a pervading apathy in the wider world as to the plight of these beleaguered Christian communities threaten to hasten the final demise of Christianity in and around its original birthplace. The bleak future for Christians native to the Middle East, I submit to you tonight, relates organically to the state of Christians and Christianity in today’s largely post-Christian secular Europe, and in the West as a whole. Many will dismiss this alleged connection out of hand, but it continues to impose itself thunderously in the face of all such denial and disinterest.
[Show full text]
Faith Guides for Higher Education: a Guide to Islam
islam_cover.qxp 15/08/2007 15:21 Page 1 Faith Guides for Higher Education Islam A Guide to Islam Amjad Hussain and Kate El-Alami Faith Guides for Higher Education A Guide to Islam Amjad Hussain, Kate El-Alami Series editor: Gary R. Bunt Copy editor: Julie Closs Copyright © the Subject Centre for Philosophical and Religious Studies, 2005 (formerly PRS-LTSN) Picture permissions: Page 5: Qur’anic Calligraphy © Aftab Ahmad/Saudi Aramco World/PADIA. Page 7: The Hajj, Mecca © S.M. Amin/Saudi Aramco World/PADIA. Page 9: A stained-glass window by Simon Tretheway © Lydia Sharman Male/Saudi Aramco World/PADIA. Page 11: Illuminated Ottoman Qur’an, 17th century © Dick Doughty/Saudi Aramco World/PADIA. Page 12: Kaaba, Mecca © S.M. Amin/Saudi Aramco World/PADIA. Page 15: Shah Jehan Mosque, Woking © Tor Eigeland/Saudi Aramco World/PADIA. Page 16: Regent’s Park Mosque, London © Tor Eigeland/Saudi Aramco World/PADIA. Published by the Subject Centre for Philosophical and Religious Studies (formerly PRS-LTSN) Higher Education Academy School of Theology and Religious Studies University of Leeds LS2 9JT First Published November 2005 Reprinted July 2007 ISBN 0-9544524-5-3 All rights reserved. Except for quotation of short passages for the purposes of criticism and review, and for use in learning and teaching contexts in UK higher and further education, no part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior permission of the publisher. While every effort has been made to ensure the accuracy of this publication and the other titles in the series, neither the publisher, series editor, nor authors are responsible for applications and uses of the information contained within.
[Show full text]
2021 / 1442 Hijri January
2021 / 1442 HIJRI JANUARY FAJR ZUHR ASR MAGRIB ISHA JAMAADAL OOLAA / JAMAADAL UKHRAA 1442 AH JANUARY Sunset/ Begins Jamaaàh Sunrise Begins Jamaaàh Begins Jamaaàh Begins Jamaaàh MON TUE WED THU FRI SAT SUN Jamaaàh 17 18 19 Fri 1 6:37 7:00 8:06 12:09 *** 2:16 2:50 4:06 5:20 7:30 Bank Holiday Sat 2 6:37 7:00 8:05 12:09 1:00 2:17 2:50 4:07 5:21 7:30 1 2 3 Sun 3 6:37 7:00 8:05 12:10 1:00 2:18 2:50 4:08 5:22 7:30 20 21 22 23 24 25 26 Mon 4 6:37 7:00 8:05 12:10 1:00 2:19 2:50 4:09 5:23 7:30 Tue 5 6:36 7:00 8:05 12:11 1:00 2:20 2:50 4:10 5:25 7:30 4 5 6 7 8 9 10 Wed 6 6:36 7:00 8:04 12:11 1:00 2:22 2:50 4:11 5:26 7:30 27 28 29 1 2 3 4 Jamaadal Oolaa Jamaadal Ukhraa Thu 7 6:36 7:00 8:04 12:12 1:00 2:23 2:50 4:13 5:27 7:30 11 12 15 16 17 Fri 8 6:35 7:00 8:03 12:12 *** 2:24 2:50 4:14 5:28 7:30 13 14 Sat 9 6:35 7:00 8:03 12:13 1:00 2:25 2:50 4:15 5:29 7:30 5 6 7 8 9 10 11 Sun 10 6:34 7:00 8:02 12:13 1:00 2:27 2:50 4:17 5:31 7:30 18 19 20 21 22 23 24 Mon 11 6:34 7:00 8:02 12:13 1:00 2:28 3:00 4:18 5:33 7:30 12 13 14 15 16 17 18 Tue 12 6:33 7:00 8:01 12:14 1:00 2:29 3:00 4:20 5:34 7:30 Wed 13 6:32 7:00 8:00 12:14 1:00 2:31 3:00 4:22 5:35 7:30 25 26 27 28 29 30 31 Thu 14 6:30 7:00 8:00 12:15 1:00 2:32 3:00 4:23 5:37 7:30 Fri 15 6:30 7:00 7:59 12:15 *** 2:34 3:00 4:24 5:38 7:30 It is Sunnah to fast every Monday and Thursday Sat 16 6:29 7:00 7:58 12:15 1:00 2:35 3:00 4:26 5:40 7:30 Sun 17 6:28 7:00 7:57 12:16 1:00 2:37 3:00 4:28 5:42 7:30 Mon 18 6:27 6:45 7:56 12:16 1:00 2:38 3:15 4:29 5:43 7:30 Jamaadal Ukhraa: Sixth month of the Islamic calendar
[Show full text]
The Dhimmis and Their Role in the Administration of the Fatimid State
International Journal of Humanities and Social Science Vol. 6, No. 2; February 2016 The Dhimmis and their Role in the Administration of the Fatimid State Dr. Saleh Kharanbeh Lecturer of Arabic language and Islamic studies Ohalo College of Education Israel Dr. Muhammad Hamad Lecturer of Arabic language and literature Al- Qasemi College of Education Israel Abstract One of the most recurring questions today is the Islamic state's relationship with the dhimmis (Jews and Christians living under early Muslim rule) and their status in the early days of Islam and up to the late days of the Islamic Caliphate. This relationship may have been varying, swinging up and down. Perhaps the more legitimate questions are: What were the factors that affected the nature of the Dhimmis relationship with the ruling power in the Islamic state? What was the status of the Dhimmis and what roles did they play in the early Islamic states, with the Fatimid Caliphate as a model? The Fatimid Caliphate rose up and centered in Egypt, which was then home for Coptic Christians and Jews, living side by side with Muslims. That is why the author has chosen the Fatimid State, in specific. Another driver for this selection is the fact that when the Fatimid Caliphate was ruling in Egypt, the Europeans were launching their Crusades in Jerusalem, which placed such a relationship between Muslims and Christians at stake. Keywords: The Dhimmis, Fatimid State, Islamic history, Islamic civilization. 1. Internal factors in the Dhimmis relationship with the Fatimid Caliphate The caliphs’ young age was one of the factors that contributed to strengthening the relationship between the Dhimmis and the ruling power.
[Show full text]
Inside the Jihadi Mind Understanding Ideology and Propaganda
Inside the Jihadi Mind Understanding Ideology and Propaganda EMMA EL-BADAWY MILO COMERFORD PETER WELBY 1 2 Contents Executive Summary 5 Policy Recommendations 9 Introduction 13 Framework for Analysis Values 23 Objectives 35 Conduct 45 Group Identity 53 Scripture and Scholarship How Jihadi Groups Use the Quran and Hadith 63 How Jihadi Groups Make Use of / Reject Scholarship 67 Appendices Methodology 70 Glossary 74 Acknowledgements 76 Note This report was first published in October 2015. The research was carried by the Centre on Religion & Geopolitics. The work of the Centre on Religion & Geopolitics is now carried out by the Tony Blair Institute for Global Change. 3 4 1.0 Executive Summary This report identifies what ideology is shared by ISIS, Jabhat al- Nusra, and al-Qaeda in the Arabian Peninusla, as revealed in their propaganda, in order to inform effective counter-narratives. The ideology of global extremism can only be countered if it is first understood. This combination of theology and political objectives needs to be uprooted through rigorous scrutiny, and sustained intellectual confrontation. After the 9/11 attacks, Osama Bin Laden’s al- Qaeda had approximately 300 militants. ISIS alone has, at a low estimate, 31,000 fighters across Syria 55 and Iraq. Understanding how ideology has driven this Salafi-jihadism is a vital motivating force for extremist phenomenon is essential to containing and defeating violence, and therefore must be countered in order to violent extremism. curb the threat. But violent ideologies do not operate in a vacuum. AIM OF THE REPORT SUMMARY EXECUTIVE A fire requires oxygen to grow.
[Show full text]
Living the Muslim Life - Meditating and Retreating to the Mosque for the Last 10 Days of Ramadan Can Bring a Special Closeness to and Charitable Causes
The Ten Obligatory Acts Shahadah – 1st Pillar Salah – 2nd pillar Salah at home: Muslims are allowed to pray at home. They must perform wudu Sawm – 3rd pillar before prayer but they do not need a special room in their house to pray. Sunni Muslims refer to their faith as ‘the house of Islam’ ‘There is no God but Allah and Muhammad is the History of Salah Muslims will use a prayer mat, which they position so it is facing Makkah, in the same way as it would in a mosque. Muslims women can often find it useful to Ramadan: Ramadan is the ninth month of the Muslim Year, but that does not mean that it happens in September. by which they mean their home. A house needs Prophet of Allah’ Salah is the five times a day ritual prayer of Islam. Salah as it pray at home, especially if they have children to look after. Muslims traditionally follow a lunar calendar which is slightly shorter than the solar year, it means that Ramadan will foundations and for Muslims, this is the Qur’an. The is known today began with Muhammad. According to the Muslim be slightly earlier (by about ten days) in the Western calendar every year. ‘House of Islam’ is supported by the 5 pillars. The Ten Shahadah means ‘to observe, witness, testify’, The biographies, Muhammad began a system of morning and evening Jummah prayer: The midday prayer every Friday is considered to be special, Obligatory Acts were developed by the Twelve Imams of first part shows the belief of Tawhid, that there is prayers.
[Show full text]