Level 11week 23

QURAN

SURATUL LAYL

‫شوشماَ شخشلشق اَللذشكشر شواَ غ ل‬

َ‫لنشثى‬ َ‫شواَللنشهاَإر إإشذاَ شتشجللى‬ َ‫شواَلللغيإل إإشذاَ شيغغششى‬

‫شوأشلماَ شمن شب إ‬
‫خشل‬ َ‫شفشسلنشيسَسلرهل لإغلليغسشرى‬ َ‫صلدشق إباَغللحغسشنى‬
‫شو ش‬ َ‫شفأ شلماَ شمن أشغعشطىَ شواَلتشقى‬ َ‫إإلن شسغعشيلكغم شلششلتى‬

َ‫إإلن شعلشغيشناَ لشغللهشدى‬ َ‫شوشماَ ليغغإنيِ شعغنله شماَللله إإشذاَ شتشرلدى‬ َ‫شفشسلنشيسَسلرهل لإغللعغسشرى‬ ‫شوشكلذ ش‬
َ‫ب إباَغللحغسشنى‬ َ‫شواَغسشتغغشنى‬

‫اَللإذيِ شكلذ ش‬
َ‫ب شوشتشوللى‬ َ‫صشلشهاَ إإلل اَغلشغششقى‬
‫شل شي غ‬ َ‫شفشأنشذغرلتلكغم شناَرراَ شتشللظى‬ ‫خشرشة شواَ غ ل‬
َ‫لوشلى‬ ‫شوإإلن شلشناَ شلغل إ‬

َ‫إإلل اَغبإتشغاَء شوغجإه شرسَبإه اَغلشغعشلى‬ َ‫شوشماَ إلششحةَد إعنشدهل إمن سَنغعشمةَة لتغجشزى‬ َ‫اَللإذيِ ليغؤإتيِ شماَشلله شيشتشزلكى‬ َ‫شوشسليشجلنلبشهاَ اَغلشغتشقى‬

‫شوشلشسغو ش‬
‫ف شيغر ش‬
َ‫ضى‬

I swear by the night when it covers (the sun), (1) And by the day when it unveils itself, (2) And by
the One who created the male and the female, (3) Your efforts are diverse: (4) As for the one
who gives (in charity) and fears Allah, (5) And believes in the best (religion), (6) We will facilitate
for him the way to extreme ease (i.e. the comforts of Paradise). 1 (7) But the one who is miser
and deems himself self-sufficient, (8) And rejects the best (religion), (9) We will facilitate for him
the way to extreme distress. (10) And his wealth will not help him when he will fall down (into
Hell). (11) Of course, it is undertaken by Us to guide, (12) And in Our control is the Hereafter and
the worldly life. (13) So I have warned you of a blazing fire. (14) None will enter it but the
wretched one, (15) Who rejected (the truth) and turned away (from it). (16) And saved from it
will be the most God-fearing one, (17) Who gives his wealth (in charity) to become purified, 2
(18) While no one has conferred any favour on him for which he would give a return, (19) But (he
gave his wealth in charity) only to seek the Countenance of his Lord, 3 the Most High. (20) And
surely he will soon be happy. (21)

BEHAVIOURAL OBJECTIVES

1. For the student to be able to describe the opposing realities and phenomenon in the
universe and in man as described in the surah
2. For the student to be able to explain the role of man in his own affairs and his
responsibility for his final fate
3. For the student to be able to describe the path of extreme ease and the path of extreme
distress, those who follow each of the path, their deeds and final fate
4. For the student to be able to explain who is the wretched one and who is the most God-
fearing and what is their fate

‫( )) شواَلللغيإل إشذاَ شيغغششىَ شواَللنشهاَر إشذاَ شتشجللىَ شوشماَ شخشلشق اَللذشكشر شواَ غ ل‬I swear by the night when it covers (the sun), (1)
((َ‫لنشثى‬ ‫إ إ‬ ‫إ‬
And by the day when it unveils itself, (2) And by the One who created the male and the
female,) .. Allah (SWT) swears by these two signs: night and day. By the day when it covers the
earth and hides it, and by the night when it unveils and becomes apparent and by its unveiling
everything becomes apparent. These are two that goes in opposites in their revolution in the
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‫( ))شوشماَ شخشلشق اَللذشكشر شواَ غ ل‬And

orbit. He also swore by His creatures that are of two opposing sexes: ((َ‫لنشثى‬
by the One who created the male and the female,). To complete the opposing phenomenon in
the atmosphere of this surah, Allah swore by these opposing realities in the universe and man,
that the striving of man differs and the path they take also differs. Therefore, their reward would
also be different:

‫صلدشق إباَغللحغسشنىَ شفشسلنشيسَسلرهل لإغلليغسشرىَ شوأشلماَ شمن شب إ‬

‫خشل شواَغسشتغغشنىَ شوشكلذ ش‬
(( ‫ب إباَغللحغسشنىَ شفشسلنشيسَسلرهل‬ ‫إإلن شسغعشيلكغم شلششلتىَ شفأ شلماَ شمن أشغعشطىَ شواَلتشقىَ شو ش‬
‫ش‬ ‫ل‬ ‫غ‬
َ‫( ))لإللعغسشرىَ شوشماَ ليغغإنيِ شعغنله شماَلله إإذاَ شتشرلدى‬Your efforts are diverse: (4) As for the one who gives (in charity)
and fears Allah, (5) And believes in the best (religion), (6) We will facilitate for him the way to
extreme ease (i.e. the comforts of Paradise). 1 (7) But the one who is miser and deems himself
self-sufficient, (8) And rejects the best (religion), (9) We will facilitate for him the way to extreme
distress. (10) And his wealth will not help him when he will fall down (into Hell).)

Your efforts are diverse in its nature, its motive, its direction and its results. Man on the surface
of the earth has different nature, different views and different concerns.

This is a reality, but there is another reality, a general one to encompasses the whole of mankind
and breaks them into two belts in two opposing lines and under two general umbrella: (( ‫شفأ شلماَ شمن‬
‫( )) أشغعشطىَ شواَلتشقىَ شو ش‬As for the one who gives (in charity) and fears Allah, (5) And believes
َ‫صلدشق إباَغللحغسشنى‬
in the best (religion),) and ((َ‫ب إباَغللحغسشنى‬ ‫( ))شوأشلماَ شمن شب إ‬But the one who is miser and
‫خشل شواَغسشتغغشنىَ شوشكلذ ش‬
deems himself self-sufficient, (8) And rejects the best (religion),). One who gives his life and
wealth and fears the anger and punishment of Allah and then believes in this belief which has
been given the name and attribute of ‘Al-Husna’ (the best). And one who is miser with his life
and wealth and deems himself self-sufficient from Allah and His guidance and then denies the
best (religion). These are the two attributes upon which different souls, different efforts,
different methods and different goals meet and each one of them has its way in this life.

‫( )) شفأ شلماَ شمن أشغعشطىَ شواَلتشقىَ شو ش‬As for the one who gives (in charity) and fears
((َ‫صلدشق إباَغللحغسشنىَ شفشسلنشيسَسلرهل لإغلليغسشرى‬
Allah, (5) And believes in the best (religion), (6) We will facilitate for him the way to extreme
ease (i.e. the comforts of Paradise).)

As for the one who gives, fears and believes in the best he had spent the best his ability to purify
and guide his soul, thus be becomes deserving of the assistance and success from Allah which
He had made mandatory on himself through His wish and desire. And whoever Allah facilitates
to the way of extreme ease, such a person had arrived and would live in comfort and the ease
and comfort would flow from his heart to all the things and people around him. He would have
ease in his steps, on his way and in the way he handles all affairs.

‫( )) شوأشلماَ شمن شب إ‬But the one who is miser

‫خشل شواَغسشتغغشنىَ شوشكلذ ش‬
((َ‫ب إباَغللحغسشنىَ شفشسلنشيسَسلرهل لإغللعغسشرىَ شوشماَ ليغغإنيِ شعغنله شماَللله إإشذاَ شتشرلدى‬
and deems himself self-sufficient, (8) And rejects the best (religion), (9) We will facilitate for him
the way to extreme distress. (10) And his wealth will not help him when he will fall down (into
Hell).)

As for the one who is miser with his soul and wealth and feel self-sufficient from His Lord and His
guidance, and rejects His dawah and religion had reached the peak that man would reach by
himself in presenting himself for evil. He is deserving of the hardship of Allah for him in all
affairs. Thus, Allah would facilitate extreme distress for him and He would forbid him from all
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form of ease and He would place in all his steps hardship and difficulty that would take him away
from the path of guidance. This would also raise him to the path of misery and when at the end
of the day he falls down, his wealth would not help him... ((َ‫( ))شوشماَ ليغغإنيِ شعغنله شماَللله إإشذاَ شتشرلدى‬And his
wealth will not help him when he will fall down (into Hell).).

The ease to commit evil and sins is a part of the ease towards hardship and misery. If the person
involved is successful in this world, can there be something harder that hellfire? It is indeed the
hardship and misery!

ِ‫ب شوشتشوللىَ شوشسليشجلنلبشهاَ اَغلشغتشقىَ اَللإذي‬

‫صشلشهاَ إإلل اَغلشغششقىَ اَللإذيِ شكلذ ش‬
‫لوشلىَ شفشأنشذغرلتلكغم شناَرراَ شتشللظىَ شل شي غ‬ ‫خشرشة شواَ غ ل‬
‫((إإلن شعشلغيشناَ شلغللهشدىَ شوإإلن شلشناَ شلغل إ‬
))َ‫ضى‬ ‫ف شيغر ش‬ ‫ليغؤإتيِ شماَشلله شيشتشزلكىَ شوشماَ إلششحةَد إعنشدهل إمن نغعشمةَة تغجشزىَ إإل اَغبإتشغاَء شوغجإه شرسَبإه اَلغعشلىَ شوشلشسغو ش‬
‫ش‬ ‫غ‬ ‫ل‬ ‫ل‬ َ‫س‬

(Of course, it is undertaken by Us to guide, (12) And in Our control is the Hereafter and the
worldly life. (13) So I have warned you of a blazing fire. (14) None will enter it but the wretched
one, (15) Who rejected (the truth) and turned away (from it). (16) And saved from it will be the
most God-fearing one, (17) Who gives his wealth (in charity) to become purified, 2 (18) While no
one has conferred any favour on him for which he would give a return, (19) But (he gave his
wealth in charity) only to seek the Countenance of his Lord, 3 the Most High. (20) And surely he
will soon be happy.)

Allah had made it mandatory on Himself as a favour and mercy on His servants, to explain the
guidance to man through his nature and understanding and through messengers, messages and
signs. Therefore, there is no excuse for anybody and nobody would be cheated: ((َ‫)) إإلن شعشلغيشناَ شلغللهشدى‬
(Of course, it is undertaken by Us to guide)..

The second touch is the strong affirmation for the reality of the control that surrounds man, and
‫خشرشة شواَ غ ل‬
from which he cannot get a refuge: ((َ‫لوشلى‬ ‫( )) شوإإلن شلشناَ شلغل إ‬And in Our control is the Hereafter
and the worldly life.). where would the person who intends to move far away from Allah go?

Branching from this, Allah reminded them that He is warning and making things clear to them: ((‫شف‬
َ‫( ))شأنشذغرلتلكغم شناَرراَ شتلشلظى‬So I have warned you of a blazing fire.), that is blazing and it is (( ‫صشلشهاَ إإلل‬
‫شل شي غ‬
َ‫( ))اَغلشغششقى‬None will enter it but the wretched one) .. the wretched among His servants. Then he
defined who the wretched is: ((َ‫ب شوشتشوللى‬ ‫( )) اَللإذيِ شكلذ ش‬Who rejected (the truth) and turned away (from
it).) .. rejected the dawah and turned away from it, he turned away from the guidance, and the
dawah of His Lord that would guide him as He had promised to provide for him.

((َ‫( ))شوشسليشجلنلبشهاَ اَغلشغتشقى‬And saved from it will be the most God-fearing one) .. this is the most fortunate
as opposed to the most wretched, and then the explanation of the God-fearing: (( ‫اَللإذيِ ليغؤإتيِ شماَشلله‬
َ‫( )) شيشتشزلكى‬Who gives his wealth (in charity) to become purified) .. the one that spent his money to
purify his spending and not the show off or out of pride, he spends it voluntarily and to pay back
any goodness from anyone nor to seek the gratitude of anyone. He did it out of desire for the
face and pleasure of his Lord the most High: (( َ‫))شوشماَ إلششحةَد إعنشدهل إمن سَنغعشمةَة لتغجشزىَ إإلل اَغبإتشغاَء شوغجإه شرسَبإه اَغلشغعشلى‬
(While no one has conferred any favour on him for which he would give a return, (19) But (he
gave his wealth in charity) only to seek the Countenance of his Lord, 3 the Most High.)

Then what? What is in wait for this God-fearing who spent to purify and to seek the pleasure of
his Lord? The reward that the Qur'an rehearse to the believing soul is astonishing, surprising and
unusual: ((َ‫ضى‬ ‫(( )) شوشلشسغو ش‬And surely he will soon be happy.). it is a pleasure that stays in the
‫ف شيغر ش‬
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heart of the God-fearing, a pleasure and happiness that covers his soul, that flows to his limbs
and defines his life. What a reward! What a great favour! It is a reward given by no one except
Allah.

ASSESSMENT

1. Describe the opposing realities and phenomenon about the universe and man in this
surah
2. Explain the role of man in determining his affairs and his end
3. Describe the path of ease and the part of hardship and those who thread those path
4. Explain who is the most wretched and the most God-fearing and their deeds and end
5. After recognising the two path (ease – hardship) and the two classes (the God-fearing –
the wretched) explain which of the two you choose and what are the things you will do
to be on the path
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HADITH

HADITH 12

BEING OCCUPIED WITH WHAT IS BENEFICIAL

: ‫ قال رسول ا صلى ا عليه وسلم‬: ‫ قال‬، ‫عن أبي هريرة رضي ا عنه‬
‫ رواه الترمذي‬، ‫ حديث حسن‬. ( ‫) من حسن إسلما المرء تركه ما ل يعـنيه‬

On the authority of Abu Hurairah, radiyallahu 'anhu, who said: The

Messenger of Allah, sallallahu'alayhi wasallam, said: "Part of the
perfection of someone's Islam is his leaving alone that which
does not concern him." [Hadith hasan - Recorded by Tirmidhi]

BEHAVIOURAL OBJECTIVES:

1. For the student to have clarity on the importance of the hadith

2. For the student to get occupied with important issues and distance himself from trivial
ones
3. For the student to have clarity on what concerns man and what does not concern him
4. For the student to have clarity on how to apply this hadith on himself.

IT’S IMPORTANCE:

Ibn Rajab said: this hadith is a great principle in the principles of morality

USED TERMS:

‫من حسن إسلم اَلمرء‬: part of the completion of his Islam and sign of the truth of his faith. The
person intended is human being, male or female.

‫ ماَ ل يعنيه‬: what does not concern him of the affairs of his religion and the worldly affairs.
GENERAL INTERPRETATIONS:

Islam desires the peace of the society, and for every human being to live in harmony and
agreement, without dispute or argument or enmity between them. It also desires the people of
the individual and for him to live happily in this world, relating with others and being related
with, being honoured and not harmed, and producing successes and gain. One of the major
causes of dissention, disunity and quarrel with human folks and society at large is interfering in
others affair especially what does not concern him of these affairs. Therefore, one of the
pointers to the straightness of a Muslim and truthfulness of his faith is for him to avoid
interfering in what does not concern him of the affairs of others.

A Muslim will be responsible and will be questioned for every of his or her action. If a person is
busy with everything that surrounds him, and he interferes in what does not concern him, this
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will occupy him away from discharging his necessary duties and carrying out. This will make him
face punishment in this world and hereafter, and this is evidence of weakness of his
comprehension, and lack of entrenchment of the character of the prophet in himself. Ibn Hibaan
narrated that: the prophet said to Abu Dhar (R.A): “It is enough for mankind as evil, what he is
ignorant of in himself and for him to engage in what does not concern him”.

When a Muslim understand his duty, and comprehend his responsibility, then he would be
occupied with himself, and who desire what will benefit him in this world and hereafter and he
would turn away from the unnecessary, the trivial and he would turn to what concern him of
situations and affairs.

A Muslim that worship his creator, the Most High as if he sees Him, would have in his mind that
he is close to Allah, and this will make him busy away from what does not concern him. And for
him to avoid being occupied with what does not concern him is a sign of his truthfulness with
Allah and being in His presence. Whoever occupies himself with what does not concern him, it
points to the fact that he does not bring to mind the closeness of Allah, he is not truthful with
Allah and his deed would be nullified and he would be among the destroyed.

It was narrated from Hassan Al-Basri that: A sign of turning away of Allah from His slave, his for
him to be busy with what does not concern him.

What concerns man of issues and what does not concern him: what concerns man in issues is
what is linked to the necessities of his life of food, drink, cloth, shelter and others like that, and
what has to do with his safety in this world and the hereafter. Anything other than these does
not concern him. And among those things that do not concern man is worldly goods above the
necessary like vastness of the world, variety and assortment in food and drink, seeking position
and authority especially if it involves pride and ostentation at the expense of his religion.

Excessiveness in talk is also what does not concern him, this can push a Muslim to utter words
that are forbidden. Therefore, it is the character of a Muslim to avoid shouting, talkativeness and
dabbling into everything that is said. Tirmidhi narrated that the messenger of Allah (SAW) said:
“the words of the son of Adam is against him and not for him, except enjoining what is good,
forbidding what is evil and remembrance of Allah”.

LESSONS LEARNT:

- That it is part of the qualities of a Muslim to be occupied with important issues and
distance himself from trivial and baseless issues.

- It also has training of the soul away from indecencies and leaving what has no value or
benefit to him

ASSESSMENT

1. Explain the importance of the hadith

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2. Islam desire that a Muslim should be occupied with important issues and refrain from
trivial one. Explain this
3. Explain what concerns a man and what does not concern him
4. Islam desire the peace of the society and for man to live in harmony and agreement,
explain this in the light of your understanding of this hadith

5. Explain how you will apply this hadith on yourself

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ADAF AM(II)

FIFTH STAGE-WISE OBJECTIVE: TO WORK FOR THE ACTUALIZATION OF COMPREHENSIVE

WORSHIP

BEHAVIOURAL OBJECTIVES

1. For the student to have clarity on how to actualize comprehensive worship

2. For the student to assess to extent of his actualization of comprehensive worship.

A. FOR THE STUDENT TO HAVE CLARITY ON HOW TO ACTUALIZE COMPREHENSIVE WORSHIP:

We know that the message of man on this earth is to worship Allah that created him, molded
him and showered on him mercies openly and inwardly. We know the meaning of worship and
its comprehensiveness that encompasses all movement and silence. Then how does man
actualises it in his whole life? How does he make the whole of his life to be worship of Allah and
obedience to Him?

Part of the requirements of man’s worship of Allah alone is for him to submit his entire affair to
what Allah loves and He is pleased with in his beliefs, sayings and actions, and for his to lead his
life and his conduct in accordance with the guidance and legislations of Allah.

If Allah commands him on something or forbid him something, or if Allah makes something
permission or forbidden to him, he would agree with them all and say: ((َ‫ك شرلبشن ا‬ ‫شس إمغعشناَ شوأششطغعشن اَ لغغفشراَشن ش‬
‫غ‬
‫“( )) شوإإشلغيشك اَلشم إ‬We have listened, and obeyed. Our Lord, (we seek) Your pardon! And to You is
‫صيلر‬
the return.”) (Baqarah: 285).

In the same way, we had seen that Islam widen the scope of worship by making it to include
many acts that may not have occurred to the mind of man as being part of worship or act of
getting closeness to Allah. Examples of these include:

Beneficial social works are worship: every social work that is beneficial that we carry out is
regarded as one of the best of worship in Islam as long as the intention behind it is good and not
the win praises or cheap popularity among people. All works that are carried out in this regard
are worship, like lightening the worry of those in trouble, wiping the tears of the sad, giving out
charity to take care of the hungry, assisting the oppresses, paying the debt of the indebted,
helping the poor who have families, guiding the confused or stranger, taking care of the guest,
assisting a man over his ride, assisting a student in his academics, visiting the sick, reconciling
between two warring parties, joining family ties, visiting your brother for the sake of Allah,
taking away harmful things from the road, and controlling and withdrawing from harming
people. These are regarded by Islam as part of the worship of The Merciful, part of the branches
of faith and part of what qualifies you for reward from Allah, once the intention is sound.

The work of man for his sustenance is worship: all the worldly works that are carried out for your
sustenance, and striving for yourself and your family are also part of the acts of worship and
closeness to Allah, as long as the following conditions are fulfilled:
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1. The work or deed should be in accordance with the shariah of Islam. As for works that
are forbidden by the religion, like working in usury, dancing, brothels etc., are not and
will never be an act of worship. Allah is pure and He would not accept anything except
what is pure.
2. That it should be accompanied by right intention: the intention of a Muslim to keep his
chastity, take care of his family, benefit his community and live the world as commanded
by Allah.
3. That he should discharge to work with perfection and goodness. The prophet (SAW)
said: “Allah has make goodness compulsory in everything” (Muslim). He also said: “Allah
loves that if anyone of you should carry out a work, he does it with perfection” (Baihaqi).
4. One should stay within the limit of Allah without oppression, deception, cheating or
transgressing the rights of others
5. That the worldly work should not occupy you away from your religious duties and
obligations. Allah said: ((‫ك‬ ‫ك شفأ لغوشلإئئئ ش‬ ‫شياَ أشييشهاَ اَللإذيشن آشملنواَ شل لتغلإهلكغم أشغمشواَلللكغم شوشل أشغوشللدلكغم شعن إذغكإر ل إ‬
‫ا شوشمن شيغفشعغل شذلإ ش‬
‫( )) لهلم اَغلشخاَإسلروشن‬O you who believe, your riches and your children must not divert you from
the remembrance of Allah. And those who do that are the losers.) (Munafiqun: 9). (( ‫إرشجاَلل‬
‫صشلإة شوإإيشتاَء اَللزشكاَإة‬ ‫( )) لل لتغلإهيإهغم إتشجاَشرةل شوشل شبغيلع شعن إذغكإر ل إ‬By the men whom no trade or sale
‫ا شوإإشقاَإم اَل ل‬
makes neglectful of the remembrance of Allah, nor from establishing Salah and paying
Zakah) (Nuur: 37)

Once all these issues are taken care of in your work, then you are engaging in worship even if
you are not in a mosque, and you are seeking closeness to Allah even if you are not in hermitage.
This is also because it is not permissible for a Muslim to become a burden on others or a liability
for the society, rather, he should go forth into all fields of life productively, effectively, and
excellently, while he is convinced that he is in prayer and Jihad.

Even deeds that take care of natural urge and desires: worship also encompasses necessary
needs that are discharges in response to human lustful needs. This includes eating, drinking,
sleeping and sexual intercourse. All that fall into this category are placed in the realm of worship
by Islam with only one condition that is “intention”. Intention is the magical element that adds
things into the class of permissible things and makes then part of worship and closeness to Allah.
Clear evidence of this is what the prophet (SAW) said to his companion: “in the sexual
relationship of each one of you is charity. They said: will anyone of us take care of desires and
still be rewarded? He answered: What do you see if he were to do it in the unlawful manner, will
he not have committed sin? They said: Yes. He said: In the same way, if he does it in the lawful
manner, he would be rewarded” (Muslim and Tirmidhi).

The scholars said: “this is part of the complete mercy of Allah over His servants; He rewards
them for taking care of their desires, as long as they do it with the intention of fulfilling the rights
of their wife and to protect their chastity. To Allah belong all praises”.

Make right your direction and focus and all your life would be worship: it is necessary for you
Muslim, to look at yourself as being the creature of Allah on earth, and that your task is to
implement the commandments of Allah, stay within His limits, raise His words, and carry out the
obligations of servitude to Him. This is to colour your deeds with the coloration of Rabaniyyah
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(Godliness), and to make everything that comes from your sayings, actions, movement and
silence to be worship of Allah the Lord of the world.

What is better that what was said by Sheikh Muhammad Al-Gazlay in his book “Hadha Deenina”:
“Islam is not actions that can be counted on the fingers without addition or subtraction. No, it is
the appropriateness of man to live in this life while he is discharging a specified message. Islam
demands from man to make right his psychological tools first, and once he has all the necessary
things in him, with truthfulness and certainty, then all that is presented to him in this world
would be turned from his end, into worship of Allah.

This is because, when raw materials are put into a money minting machine, it brings out
precious money currency. The materials go through different colouring, stamping and heating
and this turn it into something different. In the same way, man deals with all that he deals with
in the worldly affairs, and he cast onto it the nature of his Imaan and the sublimity of his
direction and this will turn everything that comes from him into worship of high standard. And in
the worldly affairs, there is no restriction for righteous deeds and it has no end limit. So, the man
is one with submission to Allah, righteous deeds, and matured to the desired level” [Al-Ibadah fil
Islam by Dr. Yusuf Al-Qaradawi].

B. FOR THE STUDENT TO ASSESS THE EXTENT OF HIS ACTUALIZATION OF COMPREHENSIVE

WORSHIP

Now that we now know the meaning of comprehensive worship and it is clear to us that Ibadah
encompasses the Deen as a whole and the whole of life, and that social works that are
beneficial are acts of worship, and that the work of man for his livelihood is also worship with
the conditions and even things that takes care of natural urge and desire are regarded as
worship once the intention is there, then it is now left for the student to assess himself.

He should assess the extent of his actualization of comprehensive worship in all aspects that
were mentioned earlier. It is possible for his to make use of the following questionnaire. We
prefer that it should focus more on the aspects that people have neglected as worship and the
same should be done for other aspects.

Assess yourself on social deeds:

CONDUCT RARELY SOMETIME ALWAYS

S

1. I seek Allah pleasure in my actions

2. I do not seek for praises or fake reputation from people

3. I strike to relieve the worry of all those I know

4. I strive to wipe the tears of the sad

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5. I give charity to block the pain of the hungry

6. I assist all those who need my assistance

7. when I see the blind I guide him to a place of safety

8. I take care of visit to the sick

9. I strive to reconcile between two conflicting parties

10. I am eager on kindness to my parents

11. I am eager to join ties of relations

12. I support the oppressed

13. I strive to prevent the oppressor from his act

14. I strive to pay the debt of the indebted

15. I strive to assist every poor with family

16. I guide all the confused

17. I honour all my guest

18. I am eager to visit my brother in Allah

19. I remove harmful things from the road

20. I withhold from harming others

The maximum mark = 60

Strive to get the maximum mark so that all your life would be worship of Allah.

Assess you self in your livelihood

CONDUCT RARELY SOMETIME ALWAYS

S

1. I am eager to make my soul of livelihood Halal

2. I put on the intention of chastity in my work

3. I put on the intention of taking care of my family in my

work
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4. I put on the intention of benefiting my Ummah in my

work

5. I put on the intention of building the earth as

commanded by Allah in my work

6. I am eager to perfect my work and do it well

7. I stand within the limits of Allah

8. I do not oppress, betray or deceive people

9. I do not transgress over the right of others

The maximum mark = 27

Strive to get the maximum mark so that all your work for your livelihood would be worshipped
to seek you close to Allah.

ASSESSMENT

1. Explain how you would actualize comprehensive worship in your life

2. Explain how you will make all you day to be worship

3. Define the acts of worship that you are yet to actualize in your life

4. Put down a plan for yourself through which you can actualize some acts of worship you are
yet to actualize in your life