LESSON 3 STEAWARDSHIP AND ACCOUNTABILITY

At the end of the session the students are able to:

▪ peace in the context of Islamic concept of stewardship and accountability; and
▪ Relate the significant of conserving natural resources to achieving peace and development.
▪ Differentiate stewardship from accountability;
▪ Discuss
MAN AS A STEWARD AND TRUSTEE ON EARTH

And do no mischief on the earth, after it has been set in order, and invoke Him with fear
and hope. Surely, Allah’s mercy is (ever) near unto good-doers” (Qur’an 7:56)
▪ The prophet Muhammad (peace be upon him) said:
▪ “The world is green and pleasant thing and Allah has left you in charge of it and he
looks at how you behave”
▪ “All the creatures are God’s dependants and the most beloved to God, among them,
is he who dies good to God’s dependants”
QURANIC VERSES BOUT ACCOUNTABILITY

And do no mischief on the earth, after it has been set in order, and invoke Him with fear
and hope. Surely, Allah’s mercy is (ever) near unto good-doers” (Qur’an 7:56)
▪ The prophet Muhammad (peace be upon him) said:
▪ “The world is green and pleasant thing and Allah has left you in charge of it and he
looks at how you behave”
▪ “All the creatures are God’s dependants and the most beloved to God, among them,
is he who dies good to God’s dependants”
“… no one shall be responsible for what one does not except himself and no bearer of a
burden shall bear another’s burden. Eventually shall you all return to your Lord; He will
then make you realize that about which you were variance. (Qur’an 17:15)
“… no one shall be responsible for what one does not except himself and no bearer of a
burden shall bear another’s burden. Eventually shall you all return to your Lord; He will
then make you realize that about which you were variance. (Qur’an 17:15)
▪ And so it is that your Sustainer would never destroy a community for its wrong
doings so longs as its people are still unaware (of the meaning of right and wrong):
for all shall be judged according to their conscious deeds and your Sustainer is not
unaware of what they do.” (Qur’an 6:131-132)
▪ “Could the reward of the good be anything but good?” (Qur’an 56:60)

“And (so O Prophet) if they give you lie, say “To me (shall be accounted) my doings; you
are not accountable for what I’m doing and I’m not accountable for what you do.”
(Qur’an 10:41)
MAN AS FIRST ALLAHS AMONG CREATION
Among Allah’s creation, Man is placed above other creations. This is evident in the
following verses in the Qur’an”

“Now, indeed, We created man out of an essence of clay and then We cause him to remain
as a drop of sperm in (the womb’s) firm keeping and then We create out of a drop of
sperm a germ cell and then We create out of a germ cell an embryonic lumps and then
with embryonic lump we create bones and then We clothe the bones with flesh and then
We bring (all) this into being as new creation; Hollowed, therefor, is God, the Best of
Artisans. And then behold! After all this, you are destined to die; and then, behold! You
shall be raised from the dead on Resurrection Day.” (Qur’an 23:12-16, see also
32:7,35:11,55:14,39:6,6:2,15:26,38:71-72,25:54,25:45)
He gives life to the dead and brings death to the living and He revives the Earth when it is
dead. Likewise, you shall be brought back to life. And one of His signs that he has molded
you out of the Earth and then has spread you out as human beings (all over the Earth).
And one of His signs is that He has created for you mates of your own species so that you
may find comfort I their company and (with that end in view) has put between you love
and tenderness.

▪ And of His signs is the creation of Heavens and of the Earth and the variety of your
languages (tongues) and color… and of His signs are your slumber by night and by
day and your quest for His Bounty… and one of His signs is that he lets you behold
the lightening to inspire awe and hope in you and sends down remains from skies
and by it gives life to”
WAYS OF PROTECTING THE ENVIRONMENT

▪ And of His signs is the creation of Heavens and of the Earth and the variety of your
languages (tongues) and color… and of His signs are your slumber by night and by
day and your quest for His Bounty… and one of His signs is that he lets you behold
the lightening to inspire awe and hope in you and sends down remains from skies
and by it gives life to”
▪ And of His signs is the creation of Heavens and of the Earth and the variety of your
languages (tongues) and color… and of His signs are your slumber by night and by day
and your quest for His Bounty… and one of His signs is that he lets you behold the
lightening to inspire awe and hope in you and sends down remains from skies and by
it gives life to”

▪ Since Allah created the environment for man’s use and enjoyment, it is our duty and
responsibility to protect the environment. In schools or at home, we should organize
and join hands in performing this duty of protecting and enhancing the environment.

▪ Towards this end, we can help protect our environment by managing our solid
waste by properly segregating our solid wastes into biodegradable and non-
 biodegradable. Non-biodegradable solid waste like bottles, tins, plastics, metals and
etc. can placed in a composting pit for decomposition and later used as organic
fertilizers in backyard gardens.

MAN AS VICEGERENT KHALIFA ON EARTH

▪ Love for humanity is one of the attributes of Allah as reflected in the various verses
in the Qur’an as well as narration in the hadith of the Prophet Muhammad (PBUH).
In return, man is required to submit completely to the will of Allah. This is a
covenant that man must fulfill to satisfy in gratitude his Creator.
“And when your Lord addressed the Angels, “Verily, I am about to place on Earth a
vicegerent.” They said “Will you place thereon one who will cause disorder and shed
blood, while verily we hymm Thy praised and exalt your Holiness” He said, “Verily, I
know which do not know.” (Qur’an 2:30)
THE OBLIGATION TO UNDERSTAND AND PROTECT THE ENVIRONMNET

Environment is synonymous to surroundings. It is the whole complex of factors (like solid,

air, water, climate and living things) that influence the form and ability to survive of a
plant, animal or an ecological community.
The environment comprised everything that surrounds us – lands (agricultural lands,
forestlands, mineral lands, mountains, plains, plateaus etc.), plants (trees, vegetable,
grasses, shrub etc.), bodies of water (such as lakes, seas, oceans, rivers, creeks, streams,
brooks, ponds), animals (domesticated animals like cows, carabaos, horses, chicken,
roosters, hens, goats, cats, dogs, wild animals like snakes, monkeys, birds, rats, bats,
crocodiles, fishes, frogs etc.), human beings ( men, women, children)m infrastructures
(such as roads, highways, bridges, buildings etc.), insects, worms, bacteria, air, winds,
clouds, climate, wastes, and many more.
MANS SUBMISSION TO THE WILL OF ALLAH

Understanding the purpose of creation in complete senses is beyond man’s innate abilities.
Man is a finite created being and cannot reasonably hope to comprehend the actions of
the finite Creator. Hence, God made it part of man’s nature to worship Him and He sent
prophets and books of divine revelation to clarify the aspect of the purpose of creation.
That purpose is to worship God alone (Tawhid). Consequently, the fa es sin is Shirk, the
worship of others instead of Allah or along with Allah.
▪ As servants of Allah, man is required to submit to the will of Allah and give full
obedience to Him. Thus, man must put his trust to Allah alone. This is evident in the
following verses:
“…put your trust in Allah if you are truly believers” (Qur’an 5:23)
 ▪ Certainly we have created man in the best form. Then we let him go down to the
lowest depth, except those who chooset to believe in God and do what is right. Fir
such there shall be an unfailing reward.” (Qur’an 94:5-6)
▪ Exhales carbon dioxide. This means that what plants throw out, man takes in and
what man throws out, plants take in.

WHAT MAN DOES TO HISENVIRONMENT

Man is not mindful of the harm he does to the environment. He throws waste materials
everywhere that pollute the air and water bodies. He cuts down trees and does not place it
he never mind that it takes about five minutes to cut down a tree using a power chainsaw,
but it takes more than fifty years to replace the same tree.
▪ And when it is said to them: Make not mischief on Earth;, they say: “we are only
peace makers”, Verily! They are the ones who make mischief, but they perceive
not.” (Qur’an 2:11-12)
CONSEQUENCE OF ENVIRONMENT DISTRUCTION

Unmanaged waste disposal pollutes the air and water bodies. Man gets sick when he
breathes polluted air. He gets sick when he drinks contaminated water. Burning of plastics
greatly contribute to the destruction of the ozone layer resulting in global warming.
Unregulated cutting of trees exposes the soil to server erosion resulting in the silting of
rivers and other water channels, landslides and flashfloods that destroy agricultural crops,
properties and human lives. Destruction of forest trees also contributes to global warming
and climate changes

▪ Application of too much amount of inorganic fertilizers destroy the balanced

natural chemical composition of the soil resulting in reduced food productivity.
Unregulated use of pesticides and insecticides contaminate the habitat of fish and
water dependent animals and plants resulting in fish kill and reduced fish
production. Catching egging fish species results to the loss of millions of potential
fingerlings and ultimately depleting fish resources, Dynamite and other harmful
methods of fishing adversely affect the socio-economic life of the marginalized
fishermen.
▪ Ordained man to take care of His creation thus making man His trustee in this world
and making man accountable for his deeds and in this world. Allah said to this effect.

▪ “And do not mischief on the Earth, after it has been set in order and invoke Him with
fear and hope. Surely, Allah’s mercy is (ever) near unto good-doers.” (Qur’an 7:56)

▪ He also said:
 ▪ “And waste not by extravagance, Verily, He likes not Al-Musrifin (thoe who waste by
extravagance).” (Qur’an 6:141)

Farhana A. Gandarosa BEED-III

 FILIPINO REPORT
“ISTRUKTURA AT KALIKASAN NG WIKANG FILIPINO”

PONOLOHIYA - ito ay makaagham na pag-aaral ng ponema.

MORPOLOHIYA - ito ang pag-aaral kung paano binubuo ang mga salita.
SINTAKSIS - ito ay ang pag-aaral ng istruktura ng mga pangungusap.
SEMANTIKA - ito ay pag-aaral ng mga pagpapakahulugan ng isang wika.

ANO ANG PONOLOHIYA?

-Ito ay ang pag-aaral sa mahahalagang tunog ng wika na nagbibigay kahulugan
sa pagbigkas ng salita o nagbibigay ng pagbabago sa kahulugan ng mga salita. Ito ay
tinatawag rin na palatunugan.
-Ito ay pag-aaral sa mga ponema (tunog), paghinto, pagtaas-pagbaba ng mga
pintig, diin at pagpapahaba ng tunog.
-Ito ay mula sa salitang griyego na ang ibig sabihin ay “tunog o boses”.

ANO ANG PONEMA?

-Ito ay isang makahulugang tunog dahil nababago nito ang kahulugan ng isang
salita kapag ito ay tinanggal at pinalitan.
-Ponema ang tawag sa pinakamaliiit na unit ng tunog.

Halimbawa:
Tela Tila
Isang material sa paggawa ng damit. Ang ibig sabihin ay walang katiyakan o di
sigurado.
 Maaaring mabago ang kahulugan kapag ang tunog E ay pinalitan ng tunog na I.

“MAY DALAWANG URI NG PONEMA”

1. PONEMANG SEGMENTAL
2. PONEMANG SUPRASEGMENTAL

PONEMANG SEGMENTAL
May dalawampu’t isa (21) ponema ng wikang Filipino labing anim (16) ang
katinig at lima (5) naman ang patinig.
PATINIG: a, e, i, o, u
KATINIG: b, k, d, g, h, l, m, n, ng, p, r, s, t, w, y,z

PATINIG- Sa pagbigkas ng mga ponemang patinig may pagkakataon na napapalitan

ang ponemang e ng i at ang o ng u subalit hindi nagbabago ang kahulugan ng salita.
Halimbawa:
  bibe- bibi
 babae-babai
 doon-doun
 noon-nuon
 Lalake-Lalaki
May pagkakataon ang impit na tunog ay kinakatawan ng gitling (-) kapag ito ay nasa
loob ng salita sa pagitan ng katinig at patinig.

Halimbawa:
 may-ari vs mayari

Makikita na kapag inalis ang gitling sa mga halimbawang salita mag-iiba ang kahulugan
nito.

PONEMANG SUPRASEGMENTAL
-ito ay tumutukoy sa tono, haba, diin, at antala (tigil o paghinto).
-ang ponemang ito ay hindi kinakatawan ng anomang titik at ang
nakakapagpabago ng kahulugan ay batay sa artilulasyon o pagpapahayag.

TONO - ito ay ang pagtaas at pagbaba ng tinig sa pagbigkas ng pantig ng isang salita.
Halimbawa: May bisita tayo. vs May bisita ba tayo?
Siya ang kasama ko. vs Siya ang kasama ko?

HABA - ito ay ang pagpapahaba sa mga salitag binibigkas.

Halimabawa: Malayong-malayo
Mahabang-mahaba

(Pahabain ang bigkas nito bilang pagbibigay-diin sa kalayuan ng tinutukoy na lugar)

DIIN- Ito ay ang haba ng bigkas na iniukol sa pantig ng isang salita.

Halimbawa: BUkas - buKAS
PIto - piTO
SAya – saYA

ANTALA – ito ay ang salita na pagtigil sa pagsasalita upang lalong maging malinaw at
mabisa ang kaisipang ipinahahayag.

Halimbawa: Bigkasin at huminto kapag nakita ang /.

 Si Mark Anthony / at ako //
Si Mark/ Anthony/ at ako //

Hindi puti. vs Hindi, puti.

Hindi ako nakasira vs. Hindi, ako nakasira.

PONEMANG MALAYANG NAGPAPALITAN

-Dalawang magkaibang ponemang matatagpuan sa magkatulad na posisyon
bagama’t hindi nakakapagbago ng kahulugan ng salita.

Halimbawa: totoo-totou
lalaki-lalake
madumi-marumi
madami-marami
(sinasabing ang a,e,i,o,u,d at r ay maaaring magpalitan na hindi nagbabago ang
kahulugan ng salita).

DIPTONGGO
-Alinmang patinig na sinusundan ng malapatinig na /y/ o /w/ sa loob ng isang
pantig.
-Ang mga diptonggo sa Filipino ay ang mga sumusunod,
/y/ - ay, ey, oy, uy
/w/ - aw, ew, iw, ow,uw
Halimbawa: AW IW AY
agaw aliw bahay
takaw giliw gulay
araw baliw sabay
ihaw sisiw tulay

PARES MINIMAL
-Pares na salita na magkaiba ang kahulugan ngunit magkatulad sa bigkas
maliban sa isang ponema.

Halimbawa: pala-bala, tela-tila, osu-uso, misa-mesa.

KAMBAL-KATINIG/ KLASTER
-Ito ang magkasunod na ponemang katinig sa isang pantig.
-ito ay maaaring makikita sa unahan, sa gitna o sa hulihang pantig ng salita.

Halimbawa:
UNAHAN GITNA HULIHAN
drama eskwela rekord
blusa biskwit tayp
gripo klima kard
plano sumbrero relaks
dyaryo iskwater nars

MGA KASANGKAPAN SA PAGSASALITA

1. TINIG
-Isinasaalang-alang sa bahaging ito ang tulin o bilis ng pananalita,
pagbibigkas sa mahahalagang salita o mensahe na kailangan
maunawaan ng tagapakinig, tono ng pananalita, pagtaas at pagbaba ng
tinig at paglakas at paghina ng tinig.
2. BIGKAS
-Napakahalagang maging wasto ang bigkas ng isang nagsasalita. Kailangan
Matatas at malinaw ang pagbigkas niya sa mga salita.

Hal. Tela
Tila
3. TINDIG
-Ito ay ang repleksyon nang kung gaano kahanda at komportable ang
mambibigkas.

4. KUMPAS
-Ang kumpas ng kamay ang mahalaga rin sa pagsasalita. Ang kumpas ng
kamay ay kailangan para maging angkop sa diwa ng salita o mga salitang
sinasabi.

URI NG KUMPAS
1. Kumpas na pasuntok o kuyom ang palad.
2. Kumpas na pakutya
3. Paturong kumpas
4. Marahang pagbaba ng dalawang kamay.
5. Kumpas na halos pantay balikat.
6. Nakaharap sa madla na nakabukas ang palad.

5. KILOS
 -Ang kilos ay mahalaga rin sa pagsasalita dahil hindi sapat ang salita
lamang upang maunawaan ang sinasabi kundi lalo higit ng kilos at
ekspresyon ng mukha.

“MGA PRINSIPAL NA SANGKAP SA PANANALITA”

Sa pagsasalita, kailangan ng tatlong salik:

1. Enerhiya
-Nilikhang presyon ng papalabas na hiningang galing sa baga.
2. Artikulador
-Nagpapakatala sa mga babagtinga ng pantinig.
3. Resenador
-Nagmomodipika ng tunog.
-Ang bibig at guwang ng ilong ang itinuturing na resonador.

Ang interaksyon ng tatlong salik na ito ang lumilikha ng alon ng mga tunog.
Ang hangin naman ang nagiging midyum ng mga alon ng mga tunog upang
marinig ang mga ito. Ang presyon o puwersang nilikha ng papalabas na
hiningang galing sa baga ang siyang enerhiyang buhat sa babagtigang
pantinig na nagpapagalaw sa artikulador. Nababago naman ang tunog dahil
sa bibig na siyang resonador.

TAGPUAN O PUNTO NG ARTIKULASYON

-Naglalarawan ito kung saan bahagi ng bibig nagaganap ang paglalabas ng

hangin sa pagbigkas ng isang katinig o pagbuo ng tunog, may pitong punto ng
artikulasyon;

a. PANLABI. Ang ibabang labi at labing itaas ay naglalapat; ginagamit ang mga labi
sa pagbigks ng katinig. / p, b, m, w/.

b. PANGNGIPIN. Ang dulo ng dila ay dumidikit sa loob o sa likod ng ngiping itaas.

/t, d, n/.
c. PANGGILAGID. Ang punong galagid ay nilalapitan o dinidiitan ng ibabaw ng
dulong dila. /s, l, r /
 d. PALATAL (Pangalangala). Dumidiit sa matigas na bahagi ng ngalangala ang
ibabaw ng punong dila. /y/

e. VELAR (Pangalangala). Ang velum o malambot na bahagi na ngalangala ay

dinidiitan ng ibabaw ng punong dila. / k, g, / ng /

f. PANLALAMUNAN. Ang pagitan ng dalawang babagtingang tinig na tinatawag na

glottis ay bahagyang nakabukas upang ang hangin sa lalamunan ay makadaan.
/h/

g. GLOTTAL. Ang presyur ng papalabas na hangin o hininga ay nahaharapan sa

pamamagitan ng pagdidiit ng mga babagtingang tinig at ang nalilikha ay paimpit o
pasusuot na tunog.

PEACE CONCEPT IN ISLAM FAITHS AND SPIRITUAL TRASDITONS

LESSON 4 CAPORTE

OBJECTIVES
At the end of the session, the students are able to;
1. describe the rights and responsibilities of the humankind on earth in Islam.
2. identify the responsibilities that are connected with the rights in Islamic
perspective; and
3. cite implications of the rights and responsibilities in Islam to the promotion of
peace.
This chapter deals with understanding rights and responsibilities, which must be
fulfilled by humankind on earth. It includes discussion on one’s rights and responsibilities
to oneself, towards Allah, family and fellow human beings. This aims to strengthen
appreciation of man’s way of understanding and consciousness of his being a vicegerent on
earth.

UNDERSTANDING RIGHTS AND RESPONSIBLILITIES

The term Haq is an Arabic word that describes rights and responsibilities. These two words are
inseparable; one concept cannot be appreciated without the other. This is the reason Islam
commands us to understand and preserve both the rights and responsibilities of people.
The better way to understand the rights and responsibilities is to establish strong spiritual
connection with Allah. The spiritual nature of rights and responsibilities is characterized in
the name of Allah (Al Haq) the truth. Haq and responsibilities are common concepts in
Islam that need to be preserved and implemented. It is by the proper observance of the
rights and responsibilities that human dignity and self-respect is achieved.
QURANIC VERSES AND PROPHETIC SAYING ON RIGHTS ANDRESPOMSIBILITIES

“Worship Allah and join none with Him in worship and do good to parents, kinsfold, Al-Masakin
(the poor), the neighbor who is near of kin, the neighbor who is a stranger, the companion
by your side, the wayfarer you meet) and those (slaves) whom your right hand possesses.
Verily Allah does not like such as proud and boastful.” (Qur’an 4:36)
“And you Lord has decreed that you worship none but Him and that you be dutiful to your
parents. If one of them or both of them attain old age in your life, say not to them a word of
disrespect , nor shout at them in terms of honor. And lower unto them the wing of
submission and humility through mercy and say, “ My Lord! Bestow on them (my parents)
Your mercy as they did bring me up when I was small.” (Qur’an 17: 23-24)
RIGHTS AND RESPONSIBILITIES TOWARDS ONE’S SELF

Man is a far better than the other creatures because he is endowed with reasoning. Reason,
which is an instrument of thinking, separates man from animals. Animals act on instinct
while human beings act out of reason. Reason is that faculty which allows human to make
judgments as to right and wrong.
The human intelligence will not be realized unless social skills will be achieved with
utmost effort. Whether known or not, many people are confronting hard social lives due to
the weakness of their social skills. Even intellectual people are aware of this challenge.
 Spiritual skill is another affair that is necessary for man to acquire. This is dynamic and
continuous as man’s faith is either increasing and improving or diminishing and decreasing.
It increases if there is a constant observation and performance of spiritual skills.
THE NEEDS AND WANTS OF MAN

We must understand that every individual has needs and wants. Man’s needs are essential which
must be readily available so he may live a comfortable life. Examples of needs are food,
shelter and work. Beyond these needs are considered wants such as having a luxurious
house and cars.
Needs and wants are different but complementary concepts . The absence of man’s needs
will make his life degrading and miserable, but the absence of his wants will not make his
life miserable. As a matter of fact man can change his condition the way of his thinking on
how he determine what is good for his ”wants” in life. The self and work are not the only
requirement to acquire the needs and wants of man. He must be intellectually, socially and
spiritually ready.
The needs and wants can also be seen as part of the rights of man. These are considered
foundations of the universal rights in the context of every individual’s culture, politics,
religion and society. Needs must be addressed primarily and completely so as not to
degrade man’s honor. Wants, on the other, are only secondary to man’s life.
RIGHTS AND RESPONSIBILITIES TOWARDS THE FAMILY

The husband and wife form the foundation of the family. They are obliged to have a progressive
and happy family. They have to help each other and reciprocate the needs of one another.
Their example is like a garment which is intrinsically good. It is imperative to make the
husband as a cover of his wife and vice versa. This means that they have to support and
protect each other at all times.
This emotional right and responsibility can be experienced on the physical and social
aspects of life. Although the husband is responsible for the maintenance of the family,.
These instances imply the vital justification of inseparability of rights of every husband and
wife and their share of responsibilities.
It is important to note that Islam, although discouraging women to engage in
heavy work to support the family, does not prevent the from working because they also have the
responsibility to make their family life decent and comfortable. The participation of women in
search of sustenance is traceable in Islamic teaching. In the Philippines, as many families

Both tradition and Islam, men are the ones who should provide for his family. However, the
women of today are participating not only in the corporate world but also in the realm of
politics. In the Philippines, majority of the teachers are women, and around the world, so
many women are working.
According to Islamic commandment, husband and wife are the backbones of the family.
They have to be kinds and merciful to one another, supportive of each other in order to
establish a peaceful loving family. Husbands, wives and children have specific rights and
responsibilities. They need to respect, give way and help one another. Children are obliged
to exert their utmost effort for the success and betterment of the family. Their search for
 knowledge is their responsibility and they must be conscious that they are the pillars of the
family. And most importantly, they must be aware about their spiritual and moral
responsibilities in the society. Allah said to this effect:
“Oh you believe! Ward off yourselves and your families from the fire (hell)” – Qur’an
66:6

RIGHTS AND RESPONSIBILITIES TOWARDS FELLOW HUMANS

Man is a social being. Everyone needs one another to be able to sustain one’s existence. They
must utilize manpower, wealth, idea, knowledge, mercy and other ways to help humanity
and therefore build a harmonious and peaceful community.
Islam introduces three stages and obligations on social life and neighborhood:
1. The relationship of humanity on social, political and economic aspects of life.
2. The relationship between the social aspect of life and religious strength.
3. Social rights and responsibilities include three connections which are considered vital to
humanity.
a. Blood relations (race, tribe and nation)
b. Religious connection
c. Connection on social, economic, political and cultural objectives.
d. “He who believes in Allah and the Day of Judgment should keep good relationship with
his neighbors and he who believes in Allah and the Day of Judgment should speak good
words or keep silent.” -Prophet Muhammad (Narrated by Bukhari)

e.

f. Allah also said:

g. “And give to the kindred his due and to the poor, and to the wayfarer.
But spend not wastefully (your wealth) in the manner spendthrift. (Qur’an 17:26)

RIGHTS AND RESPONSIBILITIES OF WOMEN

Islam has established views on equality issues especially on women. This is reflected in the
booklet on, “Women in Islam” compiled by Mostafa Malaekah from Fr. Jamal Badawi’s ,
“The Status of Women in Islam and Gender Equality in Islam” published by Islamic
Education Foundation, Jeddah, Saudi Arabia.
Spiritual and Human Equity of Women
1. Acoording to the Qur’an, men and women have the same human spiritual nature:
2. Allah has given both genders with inherent dignity and has made men and women,
collectively , the trustees of Allah on earth when He said:
3. The Qur”an does not blame woman for the sin of Adam in their earlier life. On the contrary,
the Qur’an depicts Adam and Eve as equally responsible for their sin in the garden, never
singling out Eve for blame. They both repented and were forgiven.
4. Men and women have the same religious and moral duties and responsibilities, and both get
the same rewards. Each human being shall face the consequences of his or her deeds.
The Qur’an is clear about the issue of superiority or inferiority of any human, whether male or
female. The sole basis for superiority of any person over another is piety and righteousness
not gender, color, nationality or social status.
6. The absence of women as prophets or ;Messenger of Allah”: in prophetic history is attributed
to the demands and physical suffering associated with the role of messenger and prophets,
not because of any spiritual inferiority attributed to women.
The Economic Aspect
1. The right to possess personal property.
2. Financial security
3. Inheritance laws
4. Employment
The Social Aspect

1. As a daughter

2. As a wife

3. As a mother

4. As sister in faith

Rights and Responsibilities of Children

Taking care of the children is a divine responsibility entrusted to parents. Interest and
responsibility for the welfare of the child are the utmost important as early as the child is born.
It is prophetic instruction that the moment the child comes out from the womb of his mother, it
is the responsibility of the father to call the “Azan” (call to prayer) to the right ear of the child
and “iqamah” to the left ear, signifying his coming to the world. After 7 days, the child should
be given a good and pleasant name and the head should be shaved for hygienic purpose. A goat
or a sheep should be slaughtered and its meat distributed among the poor. This is called
“Aqiqa”. Among others Islam has given emphasis on the following concerning the rights of
children:

1. Islam teaches the rights of children as expressed in some of the Qur’anic verses.
2. Prohibition of abortion
Stressing the importance of giving proper training to the children , Prophet Muhammad
was reported to have said: “No better gift can there be from a father to his children than that he
bring them up properly.” It is therefore the right of the children to be educated. Thus, the parents
must be prepared to engage the children in experiences that will mold them into a good
practicing Muslim.
FUNDAMENTALS TEACHING OF ISLAM LESSON 1 FARHANA

Islam as Deen and Religion

Deen is an Arabic word which conveys various meanings:

1. Power, suzerainty and control
2. Obedience and submission
3. Compensation and atonement, and
4. Way of life, rule of conduct and ideology
 Allah said in the Glorious Qur’an: “Inna deena indaLlahil Islam”. Verily, the (true) religion in
the sight of Allah is Islam.”
Islam is derived from two root—words;
1. Salam which means peace, and
2. Silm which means surrender or submission.
As a religion, Islam stands for complete submission and obedience to the will of Allah and thus
be at peace with the Creator and with all that has been created by Him.

IMAN
-It is an Arabic word which means “to know” , “to believe” or “to be convinced beyond
the least shadow of doubt”.
-It is rendered in English as Faith.
-Iman or faith is a firm belief arising out of knowledge and conviction.
The man who knows and reposes in himself unshakable belief in Allah and other articles of Faith
is called “MU’MIN”(faithful).

Metaphorically speaking, Iman is the same as that of a tree to its seed. As tree cannot
sprout without its seed.

Therefore, it is crystal clear that without Iman (faith) no man can be a true Muslim and
thus, it is not possible for a man who has no belief to start with, to become a Muslim.

SIX ARTICLES OF FAITH

The articles of Faith (Iman) in Islam are six in number, i.e., belief in;
1. ALLAH
2. All His Angels
3. All His Book
4. All His Messengers or Prophets
5. The day of Judgement, and
6. That the power of doing good and bad actions proceeds from Allah and
Allah alone.
(Divine Predestination or Qadar).
1. Belief in Allah (Al Imanu Billah)
 The most fundamental and the most important teaching of Prophet Mohammad is
faith in Oneness of Allah.
 He neither the beginning nor end.
 He is the Almighty, the All-Knowing, the All Just;
 The peace (As-Salam); the Merciful and the Compassionate.
2. Belief in All His Angels (Al Imanu bi Malaa-ikatihi)
  The angels are the spiritual creatures of Allah created of light and endowed with life,
speech and reason.
 These Angels are pure, holy, righteous, truthful and obedient to the Will of Allah.
These are the important or general angels who have been named by Allah;

1. Jibreel - communicate the words of Allah to his prophets.

2. Mikaael – Angels of rain.
3. Israfeel – Angel who blows the trumpet.
4. Izraeel – Angel of death.
5. Ridhwaan – Guard the gate of heaven.
6. Maalik – The keeper of hell
7. Raqiib – the angels responsible for recording the deeds of man, good or bad.
8. Atheeed
9. Munkar and – They are angels responsible for testing people in the
grave.
10. Nakir
3. Belief in All His Books (Al Imanu bi kutubihi)

Allah had revealed commandments and codes of religions (kutub) to different Messengers at
different stages of history for the guidance of mankind.
The revealed Books are four in numbers;
1. Tawrah (Torah), revealed to Prophet Musa (Moses) (AS);
2. Zabur (Psalms), revealed to Prophet Dawud (David) (AS);
3. Injil (Gospel), revealed to Prophet’ Isa (Jesus) (AS);
4. Qur’an, revealed to Prophet Mohammad (SAW).
Belief in the Qur’an should be of nature that is purely and absolutely God’s own words, that it
is perfectly true, that every word of it is preserved, that everything mentioned therein is right.
That it is the bounden of duty of man to carry out in his life each and every command of it and
whatever be against it must be rejected.
4.Belief in All His Messengers (Al Imanu bi Rusulihi)

 This means that at different stages of history Allah sent Prophets as Messengers for the
guidance of mankind. They are ideal models for mankind and teach them the
commands of Allah; they live in accordance with the commands of Allah.
1. Adam 7. Lut 13. Ayyub 19. Da’wud
2. Idris 8. Ismail 14. Shu’aib 20. Sulaiman
3. Nuh 9. Ishaq 15. Harun 21. Ilyas
4. Hud 10. Ya’qub 16. Musa 22. Zakariyah
5. Salih 11. Yusoph 17. Alyssa’ 23. Yahya
6. Ibrahim 12. Yunus 18. Dhul Khifl24. ‘Isa
1. 25. Muhammad
Prophet Muhammad
 Muhammad literally means “the highly praised”.
 He was sent to all lands and to all nations to proclaim the Divine Message of ALLAH.
 He is the “last and seal of all the Prophets”.
  Allah says in the Qur’an; He (Muhammad) is the Messenger of God and the last of the
Prophets” Surah Al-Ahzab : 40
5.Belief in the Day of Judgement
(Al Imanu bil Yawmil akhir)
The day of judgement is called “Qiyamah” (the last day).
On this day all human beings who had lived in the world since its inception will be
restored to life and will be presented before Allah.
The entire record of every man’s and woman’s wrong doings and misdoings will be
presented before Allah for final judgement.
6. Belief in Measurement of Good and Evil
(Al Immanu bil Qadari Khayrihi wa Sharrihi Minallahi Ta’alaa)
 This is a belief of the power of doing good and bad actions proceeds from Allah and
Allah alone.
 Allah does not like human beings to do bad acts, and helps them to do good acts by
sending prophets to guide them from time to time all along the right path and to teach
them God’s way through his commands.
 Allah is wise and loving, and whatever He does must have a good motive and a
meaningful purpose.
The five Pillars of Islam (Arkaanul Islam)
Shahada (Oneness of ALLAH)
2. Salah (Observing Prayer five times a day)
3. Zakah (Distribution of Zakat or Poor due)
4. Sawm (Fasting during the month of ramadhan)
5. Hajj (Pilgrimage to Mecca for the performance of hajj).
1. Shahadatayn
(Declaration of the Oneness of Allah and the Prophethood of Muhammad).
“Ash-hadu alla ilaha ilallah, wa ash-hadu anna Muhammadar Rasulullah”.
 The Arabic word ilah means “one who is worshipped”.
 The word Allah, on the other hand, is the essential personal name of God.
 The La ilaha ilallah literally means “There is no ilah other than the One Great Being
known by the name ALLAH.
Ibadah or Worship”
 Ibadah is an Arabic word derived from abd
(a slave) and it means submission.
Allah is the Master and the creation is His slave and whatever a slave does in obedience
to and for the pleasure of His Master is ibadah.
2. Salah (Prayer)
 Salah is an Arabic word which generally means du’a, in English it is translated as Prayer.
 The aim of prayer in Islam is to think of God, to have a pure heart, to take care of the
body and clothes, to overcome evil desires, and to be a good natured and decent person in
all aspects.
 Prayers ensures moral, spiritual and material advantages and it strengthens the foundation
of faith.
  The five obligatory prayers which are required day and night:
1. Fajr (early morning before dawn)
2. Zuhr (mid day, just afternoon)
3. Asr (mid afternoon)
4. Maghrib (Just after sunset)
5. Ishaa (at night, after dark has fallen)
3. Zakah (Poor due)
 Zakat is an Arabic word which means “purification”.
 It is used to express a portion of the property bestowed in alms, as a sanctification of the
remainder to the proprietor.
 Islam make zakah as an obligatory charity and binding upon all those who embrace
Islam.
 2.5 percent or 1/40 of total savings.
4. Siyam (Sawm)
It is an act of abstaining from eating, drinking, voluntary vomiting; sexual intercourse
from break of dawn till sunset of the month of Ramadhan.
5. Hajj (Pilgrimage to Mecca)
 Hajj literally means taking oneself to a person or place.
 Technically, it means taking oneself at a particular time to mecca to perform certain
devotional acts required by Islam.
 Thus, the pilgrimage unites the Muslims of the world into one international fraternity.
CAPORTE FILIPINRTE