40 Common Mistakes in Namaz (Salat)

The Magnifying Glass On Clarifying Many Common Errors AlAlAshAl-Minthaar Fee Katheer Min Al-Akhtaa’ Ash-Shaai’ah A Excerpt Dealing with 40 Commmon Mistakes in Salaat Saalih Ibn Abdul-Azeez Ibn Muhammad Aalish-Shaykh (hafithahullah) Abdul-Qaadir Abdul-Khaaliq – Translator © 1998 Al-Haramain Foundation Mistakes of Salaah 1. Leaving the salaah altogether. This is indeed kufr (disbelief) and the evidence is found within the Qur’aan the authentic sunnah and the consensus of the ummah. Allah ta’aala states: If they repent and establish the salaah and give the zakaah, they are you brothers in faith (deen). Al-Qur’aan 9:11] And Allah ta’aala says: What landed you in As-Saqar (Hell)? They said: We were not of those who made salaah (almusalleen)…[Al-Qur’aan 76:42-43] and so on. As far as the sunnah: The hadeeth of Jaabir that the Prophet (sallallahu ‘alaihi wa sallam) said: Between a man and shirk (what protects him from shirk) is the abandonment of salaah. [Muslim] It is narrated by Abu Dawood, An-Nisaa’i, Ibn Maajah, and At-Tirmidhi on the authority of Buraidah Ibn Al-Husaib from the Prophet (sallallahu ‘alaihi wa sallam) who said: The covenant between us and them (i. e. he Prophet – and/or his successors -and those who claim to be Muslims) is the salaah so whosoever abandons it has disbelieved. [ Ahmad and others and it is saheeh] As far as consensus (al-ijmaa’): Abdullah Ibn Shaqeeq (radiallahu ‘anhu) stated: The Companions of Muhammad (radiallahu ‘anhum) did not view the abandonment of any other deed as kufr other than (abandoning) salaah. [At-Tirmidhi and others with an authentic chain] 2. Delaying the salaah from its appointed time. This is a violation according to the word of Allah ta’aala: Verily the salaah has been appointed for the believers at specific times (mawqoot). Al-Qur’aan 4:103] Al-Mawqoot indicates a specific appointed time and the postponement of sallah beyond the obligatory time (fardh) is a major sin and Allah is the one upon Whom we depend. On the authority of Anas who said: I heard the Messenger of Allah (sallallahu ‘alaihi wa sallam) saying: This is the salaat of the hypocrite (munaafiq); when he sits observing the sun until it is between the horns of Shaitaan, then he stands to perform four (rak’ah) remembering Allah little. [Muslim] If this is the salaah of the hypocrite hen what of the salaah of someone who postpones the prayer until the complete period of the salaat has passed without any excuse? 3. Abandonment of the congregational prayer in the masjid by able men either regularly or on occasion. The commandment has been given to perform the salaah in congregation in the masaajid. Congregational (al-jamaa’ah) salaah is a duty except for those who have a valid excuse according to the sharia’h. The Messenger of Allah (sallallahu ‘alaihi wa sallam) said: Whoever hears the call (al-adhaan) and thereafter does not answer it (i. e. ttend the congregational salaah) there is no salaah for him except for a valid excuse. [Reported by Ibn Maajah and others with a strong chain (isnaad) and Al-Haafith Ibn Hajar said “Its chain is according to the conditions of Muslim”]. Allah ta’aala also says: And bow down with those who bow down. {Al-Qur’aan 2:43] In a hadeeth in AlBukhaari and Muslim (mutafaqun ‘alaih): …I would then leave (after tbe salaah has begun) and go to those men who do not attend the salaah and burn their houses down over them. 4. Lack of tranquility (at-tama’neenah) within the salaat.

This is generally done out of ignorance and it is an open sin because tranquility is a pillar (rukn) of the salaah without which the salaah is incorrect. The hadeeth about the man who performed his salaah badly is a clear evidence for this. The meaning of tama’neenah (tranquility) is that the one praying is tranquil in the rukoo’ (bending), standing (‘itidaal), prostration (sujood), and sitting between the two prostrations (juloos), and he should get in position where every bone settles into place, he should not hasten between portions of the prayer until he has attained tranquility in it and gives each its due time.

The Prophet (sallallahu ‘alaihi wa sallam) said to the one who was rushing through his salaah without observing the proper tranquility: Go back and make salaah because you have not made the salaah. And in the hadeeth of Rifaa’ah on the story of the one who prayed badly it goes on: Then he makes takbeer and bows and puts his hands on his knees until each joint is settled and relaxed. Then he says ‘sami’allahu liman hamida’ (Allah hears the one who praises Him) then stands up straight until each bone is in its place. . Lack of proper reverence and humility (khushoo’) in the salaat and excess movement therein. The place of khushoo’ is in the heart and it is evident in the tranquility of the limbs and humility before Allah. Allah has indeed praised His slave by His statement: Those who offer their salaah with all solemnity and full submissiveness. [Al-Qur’aan 23:2] As well [He has praised] the prophets by his statement: Verily they used to hasten on to do good deeds and they used to call upon Us with hope and fear, and used to umble themselves before Us. [Al-Qur’aan 21:90] It is incumbent. The limbs of the slave in prayer should be still and his heart should be solemn until he may be rewarded for his salaah. It is narrated on the authority of ‘Ammaar Ibn Yaasir (radiallahu ‘anhu) he said: I heard the messenger of Allah (sallallahu ‘alaihi wa sallam) saying: Verily a man leaves after completing his prayer and nothing has been written for him except a tenth of his salaah, a ninth, an eighth, a sixth, a fifth, a fourth, a third, or half of it. Abu Dawood, An-Nisaa’i, and others and it is an authentic hadeeth] The reason for the shortcoming in its reward is the lack of khushoo’ in the heart of the one who prays or in the limbs. 6. Intentionally preceding the imaam in the movements of the prayer or not following his movements. This nullifies the salaah or rak’ah for whoever bows before his imaam ruins his own rak’ah unless he follows it later with another bowing. Such is likewise with the rest of the arkaan (pillars) of the salaah. It is obligatory for the praying person to follow the imaam completely without preceding him or lagging behind him in any rukn (pillar) or more.

Abu Dawood and others transmit with an authentic chain from Abu Hurairah that the Messenger of Allah (sallallahu ‘alaihi wa sallam) said: Verily the imaam is to be completely followed, so if he makes takbeer then you make takbeer and don’t make takbeer until he does so, and if he bows then bow and don’t bow until he does so… Its origin is in the two saheehs and Al-Bukhaari has another like it narrated by Anas. The one who forgets or the one who is ignorant is excused. 7. Standing to complete a missed rak’ah before the imaam has completely finished making the second tasleem (i. closing the prayer by saying ‘As-salaamu ‘alaikum wa rahmatullahi to the right and left). It is reported in Saheeh Muslim that the Messenger of Allah (sallallahu ‘alaihi wa sallam) said: Do not precede me in the rukoo’ (bowing) not in the sujood (prostration) nor in going out of the prayer (al-insiraaf). The scholars have said that the meaning of al-insiraaf is at-tasleem and it is named such because the praying person may leave afterwards and he leaves only after the second tasleem. The one who precedes the imaam should stay in his place ntil the imaam has completed his salaah, then he should stand and complete whatever he missed, and Allah knows best. 8. Making the intention for prayer aloud. This is a bid’ah (innovation), and we have previously mention the prohibition against bid’ah. The Prophet (sallallahu ‘alaihi wa sallam) never made the intention for salaah aloud. Ibn Al-Qayyim, rahimahullah, stated in “Zaad Al-Ma’aad” or in “Al-Hudaa An-Nabawiyy”: “When the Prophet (sallallahu ‘alaihi wa sallam) would stand for salaah he said: ‘Allahu Akbar’ and said nothing else before it nor did he pronounce his intention aloud.

Nor did he say: ‘I will pray for Allah salaah such and such while facing the Qiblah four raka’aat as imaam or follower’. Nor did he say: ‘Fulfilling it on time, not making it up, nor the time of fardh’ all ten of which are bid’ah for which no one has reported that he did with an authentic chain, nor even a weak one, nor musnad, nor mursal, nor a single word. Indeed not one narration of the sahaabah or the best of the following generation (taabi’een), nor the four imaams. ” 9. Not reciting Al-Faatihah in the salaah; The recitation of Al-Faatihah is a pillar (rukn) and the salaah of whoever does not recite it is void.

This is according to the Prophet’s (sallallahu ‘alaihi wa sallam) saying: Whoever makes a salaah wherein Al-Faatihah is not recited then it is khidaaj (miscarried) – and he repeated it three times – incomplete. [Muslim from Abu Hurairah] Also reported in the two saheehs is the hadeeth from ‘Ubaadah Ibn Saamit (radiallahu ‘anhu) marfoo’an (attributable to the Prophet, sallallahu ‘alaihi wa sallam): The salaah is null for whoever has not recited the Opening of the Book. In another wording from ‘Ubaadah: Could it be that you recite behind your imaam? We said: Yes.

He said: Don’t do so except with the Opening of the Book (Al-Faatihah) for the salaah is null of whoever does not recite it. [Ahmed, Abu Dawood, At-Tirmidhi, Ibn Hibbaan. This is evidence of its obligation for the follower. Recitation of the follower is absolute or in the aloud prayers as opposed to what is long known. Whether the recitation of Al-Faatihah is absolute or just in the prayers recited aloud is an old difference of opinion among the scholars. Is it waajib or dropped? The majority of scholars (al-jumhoor) say it is dropped however doing so is more clear from possible error and more precaution for deen.

Most of those who have the opinion of it being dropped say that it is nevertheless desirable to recite it. 10. Recitation of the Qur’aan in rukoo’ (bowing position) or during sujood (prostration). This is prohibited based on a narration from ibn Abbaas (radiallahu ‘anhu) that the Prophet (sallallahu ‘alaihi wa sallam) said: I have been prevented from reciting the Qur’aan while bowing or in prostration… [Muslim] Ali (radiallahu ‘anu) narrates he said: The Messenger of Allah (sallallahu ‘alaihi wa sallam prevented me from reciting the Qur’aan while bowing or prostrating. [Muslim and others] 11.

Raising the eyes to the sky during salaat or looking to the right and left without due cause. As far as raising the eyes, it is forbidden and bears the threat of punishment. It is narrated by Jabir Ibn Samurah (radiallahu ‘anhu) who said: The Messenger of allah (sallallahu ‘alaihi wa sallam) said: Let the people stop raising their eyes to the sky in the salaah or let their sight not return to them. [Muslim] 12. As far as looking around unnecessarily, it is a deficiency in the salaah of the worshipper as long as he has not turned his entire body in another direction [i. . away from the Qiblah]. If however the entire body is turned then the salaah is invalidated. It is narrated by ‘Aisha (radiallahu ‘anhaa) who said: I asked the Messenger of Allah (sallallahu ‘alaihi wa sallam) about looking around in the salaah. He said: It is misappropriation pilfered by Shaitaan from the salaah of the worshipper. [Al-Bukhaari]. At-Tirmidhi also collected an authentic hadeeth: Be warned of turning or looking around in the salaah because it is destruction. And there are other ahadeeth on looking around in the salaah. 3. Sitting on one’s haunches (Al-Iq’aa) during the salaah and prostrating with the elbows (AlIftiraash) on the ground. Al-Iqaa’ is forbidden as related by Abu Hurairah (radiallahu ‘anhu) who said: My dear friend forbade me three things: He forbade me from pecking like a rooster [just touching the head in prostration – trans], sitting on the haunches like a dog, and looking around like a fox. Transmitted by Ahmed and others and its isnaad (chain) has by graded hasan (good) by Al-Mundhiri and Al-Haithami.

The Messenger of Allah (sallallahu ‘alaihi wa sallam) forbade a man from spreading his arms on the ground like a beast of prey. Summarizing a hadeeth collected by Muslim from ‘Aisha (radiallahu ‘anhaa) as well as by At-Tirmidhi, Ahmed and others from Jaabir (radiallahu ‘anhu) marfoo’an (attributable to the Prophet): If any of you prostrates (sajdah) then keep straight and not spread his arms like the sitting of a dog. 14. Wearing a thin (see-through) garment that does not sufficiently cover the ‘auwrah (private area). This is an invalidator of the salaah because covering one’s ‘auwrah is a condition for a sound salaah.

The man’s ‘aurah is – according to what is most authentic – from the 1 navel to the knee. Likewise he must cover his shoulders or one of them in accordance with the statement of Allah: O children of Aadam wear you adornments to every masjid. [Al-‘Araaf 31] It is sufficient to wear a single garment to cover the ‘auwrah according to what is narrated from ‘Umar Ibn Salamah (radiallahu ‘anhu): He saw the Messenger of allah (sallallahu ‘alaihi wa sallam praying in a single garment (thowub) in the house of Umm Salamah, he had cast both ends over himself. Al-Bukhaari and Muslim] Ibn Qudaamah (rahimahullah) stated: It is obligatory to cover sufficiently to hide the color of the skin, for if it is thin enough that the color of the skin may be seen from behind to the extent that the whiteness or redness of the skin is percieved thane salaah in it is not allowed in that covering has not been achieved. 15. A woman not covering her head with the khimaar in salaah and not covering her feet. The ‘aurah of the swoman in the sallah is her entire body with the exception of her face.

Nor is there any harm if she covers her face due to the passing by of men or the like. It is obligatory for her to wear a khimaar which is a head covering that also covers the bosom. This according to his (slallahu ‘aliahi wa sallam) statement: Allah does not accept the salaah of the menstruating female unless she is wearing a khimaar. [Collected by Ahmed and the collectors of the six most authentic books except An-Nisaa’i and it has be authenticated by Ibn Khuzaimah and others.

It is also obligatory that she cover the tops of her feet in compliance with the hadeeth “The entire woman is ‘auwrah” Collected by AtTirmidhee with an authentic isnaad. Along this same meaning is what is transmitted by Malik and abu Dawood and others from Muhammad Ibn Said Inb Qunfudh from his mother who asked Umm Salamah (radiallahu ‘anhaa), the wife of the Prophet (sallallahu ‘alaihi wa sallam), about what garment a woman should pray in. She answered: She 1

The evidence for covering the shoulders is found in an authentic hadeeth in the collection of Abu Dawood, however we were unable to determine why the shaykh exempts one shoulder. should pray in a khimaar and a full, loose-fitting chemise that conceals the tops of her feet. Also with this meaning is the hadeeth of Umm Salamah: Lower it by an arms length. 16. Walking in front of the praying person whether they be the imaam or praying alone and stepping over the people during the Jumua’h khutbah. It is a sin upon the person who passes in front of someone who is praying.

If the one praying has no sutrah then it shold be estimated to be at the place of prostration so the passerby should can pass beyond that point. As narrated in the collections of al-Bukhari and Muslim by Abu Juhaim Ibn Haarith (radiallahu ‘anhu), who said: The Messenger of Allah (sallallahu ‘alaihi wa sallam) said: If the one who passes in front of the praying person knew how serious a sin it was for him to do so it would have been better for him to wait for forty than walk in front of him. [Forty may refer to forty days, months or years, and Allah knows best – Trans. The one who pushes between the people during the Jumua’h khutbah harms people through his being late for the salaah according to the statement of Al-Mustafah (sallallahu ‘alaihi wa sallam): Sit for you have caused harm and come late. [Ahmed and others. Cutting between the people is forbidden. One who enters the masjid should sit where there is space unless he sees a genuinely open area where he should then go to it and sit. Not saying the takbeeratul-ihraam (opening takbeer) when entering upon the congregation while the imaam is in rukoo’.

This is a major mistake in that the takbeeratulihraam is a pillar (rukn) of the salaah that must be done by the one praying when standing for the salaah and then afterwards join the imam in the bowing position (rukoo’). To make the takbeer (al-ihraam) and then another takbeer before giong into rukoo’ is more complete and thorough. Abu Hurairah (radiallahu ‘anhu) narrated: The Messenger of Allah (sallallahu ‘alaihi wa sallam) would make takbeer when he stood for the sallah and would then make takbeer upon bowing.

Not following the imaam (by getting in the same position) when coming late and the imaam is sitting or in sujood (prostrating). It is most preferred and most sure for the one who enters the masjid that he join the imaam in whatever position he may be in, whether he be in sajdah or otherwise. It is reported by abu Dawood and others with a saheeh isnaad that the Messenger of Allah (sallallahu ‘alaihi wa sallam) said: If you come to the salaah and we are making sujood then you also make sujood. For a worshipper to delay making sajdah is to have in effect revented himself from an act of worship which Allah loves. Ali Ibn Abi Talib and Mua’dh ibn Jabal (radiallahu ‘anhumaa) both stated: The Messenger of Allah (sallallahu ‘alaihi wa sallam) said: If one of you comes to the salaah and the imaam is in a position then do what the imaam is doing. This is collected by At-Tirmidhi with a weak isnaad however it is in agreement with the preceeding hadeeth. It is also strengthened by a narration collected by Abu Dawood from Mua’dh (radiallahu ‘anhu): I never saw him (the imaam) in a position except I was also upon it.

The Messenger of Allah (sallallahu ‘alaihi wa sallam) said: Verily Mua’dh has performed an act that is good for you too, so do likewise. Busying oneself with matters that take one away from the salaah. This is evidence of preference of the wordly life over that of the Hereafter, following vain desires and being too busy to obey Allah. This is indeed ruination and of evil consequence to whoever does it. Allah ta’aala says: O you who believe, let not yuor wealth or your children divert you from the remembrance of Allah for whyosoever does that will be among the losers. Al-Munafiqoon 9] And He says in praise of the believers: Men who are not diverted by business or trade from the remembrance of Allah and performance of salaah. [An-Noor 37] Preoccupation with any act over the salaah or that leads to being negligant or lazy toward it such as staying up too lateand the like, is not permissible. This is because anything that leads to what is haraam is itself haraam, and Allah is the One who guides to the right path. Playing with one’s clothing or watch or the like. This is an act that negates khushoo’.

The evidence for khushoo’ has been presented previously in point 5 [see August Issue – Ed. ]. The Messenger of Allah (sallallahu ‘alaihi wa sallam) forbade rubbing pebbles during the salaah due to its negative effect on khushoo’ when he said: If any of you performs the prayer let him not rub pebbles for mercy is turned towards him. [Ahmed and the six 17. 18. 19. 20. collections of hadeeth with an authentic isnaad] A person might increase playing around to the point of excessive movement that is outside of the salaah and thereby nullify it. 21.

Closing the eyes for no reason. This is a objectionable act (makrooh) as Ibn Al-Qayyim (rahimahullah) mentioned: “Closing the eyes was not from the guidance of the Rasool (sallallahu ‘alaihi wa sallam). ” He also said: “The scholars of fiqh have differed on its detestability. Imam Ahmed and others deemed it detestable and they said that it was of the habits of the Jews. However a group of them ruled it allowable without any detestablility and they said that it may indeed be a closer means of achieving khushoo’ which is the spirit of the salaah, its heart and its aim. “Most correct is that if keeping the eyes open has no detrimental effect upon khushoo’ then it is preferable to do it. If decorations, adornments or the like are around the worshipper or between him and the qiblah to the point of distraction, then there is absolutely no objection to closing the eyes. Indeed the statement that to do so is desirable (mustahabb) in this case is closer to the spirit of the law and its aims than the statement that it is objectionable. And Allah knows best. Eating or drinking or laughing in the salaah thus nullifying it. As far as eating and drinking there is consensus with regards to the fardh. Ibn Al-Mundhir stated: “The scholars (Ahlul‘Ilm) are in consensus agreement that the one praying is forbidden from eating and drinking. There is also consensus among them that to do so intentionally necessitates repetition of the salaah. ” Ibn Al-Mundhir also transmits that there is consensus that the salaah is nullified by laughing. Raising the voice in recitation to the point of distracting those around.

It is recommended (mustahabb) that one hears himself, not to the point that it interrupts anyone who is reciting the Qur’aan or making salaah. Al-Bukhaari and Muslim both transmit from ‘Umraan Ibn Husain (radiallahu ‘anhu) that the Messenger of Allah (sallallahu ‘alaihi wa sallam) prayed Dhuhr and there was a man behind him reciting ‘sabbihisma rabbikal‘alaa’ , so when he (sallallahu ‘alaihi wa sallam) finished he said: Who among you was reciting or who was the reciter? The man said, “Me. ” So he (sallallahu ‘alaihi wa sallam) said: I thought that some of you were disputing with me in it.

The scholars state: The meaning of his words is a disapproval of the act. Ibn Taymiyyah (rahimahullah) stated: Whoever is reciting the Qur’aan and the people are praying additional prayer then it is not correct for him to recite aloud thus disturbing them because the Prophet (sallallahu ‘alaihi wa sallam) left some of his companions while they were praying As-Sahr (before dawn) and he said: O people, each of you is seeking salvation from his Rabb therefore do not overpower one another with your recitation. Crowding in on those who are praying.

This is a type of forbidden inflicting of harm. It is upon the praying person to pray in a place where the space ends unless he sees an opening sufficient for him to pass and then there is no harm. However, to cause harm, especially on Yaum Al-Jumu’ah (Friday), is generally forbidden. The Prophet (sallallahu ‘alaihi wa sallam) said about those who cut the prayer line: Sit, for you have harmed and come late. Not making the lines straight. Allah has ordered the proper performance of salaah saying “And establish (aqeemu) the salaah”.

The Prophet (sallallahu ‘alaihi wa sallam) has likewise stated: Straighten your lines for verily straightening of the lines is a part of correct performance of salaah (iqaamis-salaah). Al-Bukhaari and Muslim from Anas. Also AlBukhaari narrates from An-Nu’maan Ibn Basheer (radiallahu ‘anhu): Straighten your lines or Allah will cause opposition between your hearts. The order to straighten the lines and taking care to do so is mentioned in a number of hadeeth. (It should also be mention that this includes not leaving any gaps in the lines as is all too commonly neglected – Ed. Raising the feet from the ground in sujood. This is against what is commanded as it is confirmed in the two saheehs from Ibn Abbaas (radiallahu ‘anhu): The Prophet (sallallahu ‘alaihi wa sallam) was ordered to prostrate upon seven limbs and not to tuck up the hair or the clothes: the forehead (including the nose), the (palms of the) two hands, the knees and the two feet. So the one praying is commanded to pray with the two feet touching the ground and the complete form of this is to have the toes pointing toward the Qiblah.

Part of each foot should touch the ground and if one raises either of them his sajdah (prostration) is incorrect if he continues to do so throughout the prostration. Putting the right hand upon the left and raising them to the neck. This is in contradiction to the sunnah because the Prophet (sallallahu ‘alaihi wa sallam) used to put his right hand 22. 23. 24. 25. 26. 27. over his left upon his chest. This is in a hadeeth of Hasan from several weak transmissions in themselves but that in conjunction strengthen themselves.

The sunnah is also to place the hands on the middle of the chest or upon the heart because the heart is in the chest as Allah ta’aala states: It is the hearts within the breasts that are blind. Raising the hands (making takbeer) when going into sujood or when rising out of it. It is an error to lift the hands to the neck and this opposes the sunnah. What is attributed to Ali (radiallahu ‘anhu) in the explanation of the verse: So therefore pray to your Rabb and sacrifice (wanhar – in which the verb is construed as referring to the neck [an-nahr] –Ed. ) is weak and does not constitute a proof. Also incorrect is the incorrect practice of holding one’s hands upon or below the navel as there is no substantiated proof from the authenticated sunnah for this practice – Ed) 28. Raising the hands at the time of sujood or when rising out of sujood. This is in opposition to the well-known sunnah that has been transmitted by most of the companions who narrated about raising the hands. The student of (sharee’ah) knowledge should stick with the well-known sunnah unless in privacy though he may believe a deed to be more correct from the sunnah that nonetheless contradicts the practice of the generality of the scholars.

The imaam of the people should do what is known, for what is commonly and well-known to be the sunnah upon which the majority of the scholars’ practice, is sufficient and satisfactory. (The wisdom here is that for a student to insist upon public practice of that which is not regarded by the scholars generally as the sunnah may lead to harm and confusion which would amount to forsaking a fardh, i. e. the prevention of harm, for the sake of a establishing a sunnah – and one which is not totally agreed upon at that – and would thus fall into error.

The scholars do not generally unite upon any practice without evidence, although the qualified student may disagree a given ruling or conclusion based upon his understanding of the texts and after sincere and thorough study and reaching a state of being personally satisfied with its outcome. – Ed. ) 28. Hastiness of some imaams in the salaah and lack of tranquility within it, thus not allowing time for the followers to be tranquil in their salaah or time to recite Al-Faatihah, especially in the last rak’ah.

The imam is responsible for making the quality of the salaah good because he is being followed. It is therefore his duty to take care of following the Sunnah, and tranquility is a pillar (rukn) that the imam is more obliged to take care of due to his being followed. Likewise, the recitation of Al-Faatihah is a rukn that the followers in the salaah must be given enough time to fulfill. We have already presented the evidence for the obligation of maintaining tranquility (tama’neenah) and reciting Al-Faatihah. 9. Not taking care to make sujood upon the seven ‘limbs’ (i. e. the forehead along with the nose, the palms of both hands, both knees, and the toes of both feet). Abbaas Ibn AbulMuttalib (radiallahu ‘anhu) reported that he heard the Messenger of Allah (sallallahu ‘alaihi wa sallam) saying: If the slave prostrates, then seven body parts should prostrate with him: His face, hands, two knees, and his two feet. Related by Muslim, also attributed to Al-Majd in “Al-Muntaqaa”, Al-Muzzee and related by others.

Ibn Abbaas (radiallahu ‘anhumaa) narrated: The Prophet (sallallahu ‘alaihi wa sallam) said: I have been ordered to prostrate upon seven “bones” (i. e. body parts): Upon the forehead –and he pointed to his nose – both hands, both knees and both feet. There are some people who do not prostrate upon both the forehead and the nose or who raise their feet or who do not touch the palms of their hands on the ground, all of which is in opposition to what is commanded. 30. Not caring to learn the rules of salaah. This is other than what any Muslim should do.

No doubt salaah is the greatest of the Islamic pillars requiring bodily action. Allah commands its performance – “Aqimis-Salaah” (Perform the salaah) – in more than seventy ayaat. It is not possible to perform it without having knowledge of its fundamentals or knowing how the Prophet (sallallahu ‘alaihi wa sallam) did the salaah. There is no room for ignorance of the rules of salaah, knowing its prerequisites or its essential parts, obligations, the rules for following or making up for errors and the like.

It is fardh to know these matters and the absence of knowledge of these matters is a cause of a Muslim being unaware of what nullifies or spoils his salaah, and Allah is the Guide and Provider of Success. 31 – 34. Carelessness in reciting Al-Faatihah and with proper pronunciation such as saying al-‘Aalimeen instead of al-‘Aalameen, ahdinaa instead of ihdinaa, an’amtu instead of an’amta, and so on. All of these and similar errors are the type of linguistic errors that must be avoided and no one who leads the salaat should commit them.

Some may contain impossible meanings such as when one pronounces the “t” (taa’) in “an’amta” as “da” (daad) and thus the salaat would be spoiled. 35. Cracking the knuckles in salaah. This is from the detested actions in the salaah and is thus forbidden. As far as cracking the knuckles in general, Ibn Abi Shaibah narrates in a statement with good isnaad, from Shu’bah Mawlaa ibn Abbaas as stating: I prayed next to Ibn Abbaas and I cracked my knuckles so when I finished my salaah he said, “May you lose your mother! You crack your knuckles while you are in salaah? Forbiddance of cracking the knuckles is transmitted in a marfoo’ hadeeth from Ali in the collection of Ibn Maajah, however, it is weak (da’eef)and not sufficient in an of itself (ghairu munjabir). 36. Intertwining the fingers (at-tashbeek) during and before the salaah. This is also among the detestable matters. Ka’ab Ibn ‘Ujrah (radiallahu ‘anhu) narrates: I heard the Messenger of Allah (sallallahu ‘alaihi wa sallam) saying: If one of you makes wudhoo then goes to the masjid for salaah, let him not clasp his hands together for indeed he is in the salaah. Ahmed, Abu Dawood, At-Tirmidhi.

With some difference regarding its chain, AdDaarimi, Al-Haakim and others transmit from Abu Hurairah in a marfoo’ hadeeth: “If one of you makes wudhoo in his house then comes to the masjid, he is in salaah until he returns. Therefore do not do not do like this – and he clasped his fingers together. ” There are other mutually supporting hadeeths on this matter of tashbeek. 37. Putting forward someone to lead the salaah as imaam when it is not his place to do so and there are others more deserving present. This contradicts the intended purpose of having an imaam (al-imaamah), which is to be an example to follow (al-iqditaa’).

It is necessary that the imaam have understanding of the deen and is able to correctly recite the Qur’aan according to the satatement of the Prophet (sallallahu ‘alaihi wa sallam): The imaam of a people should be the one who best recites the Qur’aan…) Transmitted by Muslim from Abu Mas’ood Al-Ansaari (radiallahu ‘anhu). The scholars have ruled that one should not be put forward as imaam whose recitation is not good, or who openly displays sinfulness, or who has an undignified appearance, or who is an innovator, or who is corrupt or like them.

If however, such people are put forward, the salaah of the followers is correct. 38. Improper recitation of the Qur’aan. This is an open deficiency and the right of the Qur’aan is that it be read correctly without aberration and that the Muslim strives to improve and excel in its recitation. Allah ta’alaa states: Recite the Qur’aan with tarteel [correct measured tone] and When we teach you the Qur’aan, follow its recitation. Meaning, recitation as is proper according to the Arabic language, with clarity and free from distortion.

On this same line is the superiority of the one who purifies his intention as is narrated by ‘Kaisha (radiallahu ‘anhaa) who said: The Messenger of Allah (sallallahu ‘alaihi wa sallam) said, “The one who is proficient with the Qur’aan will be with the scribes (angels) honorable and obedient. While the one who recites the Qur’aan haltingly and finds difficulty (while striving to recite it properly) gets a double reward. ” [matafaqun ‘alaih] 39. Some men praying behind women in the Haram (The Grand Masjid) of Makkah.

Doing so there or elsewhere is a detestable action in the salaah. It is from the sunnah that the rows of the women are behind those of the men. The salaah of a man behind a women may be a cause of him losing all khushoo’ and a disturbance in the salaat through his looking (at the woman) or otherwise. A man should therefore never line up for salaah behind a woman. This is not detestable if due to necessity such as not missing the ‘Eid salaah, or Salaatul-Jumu’ah, or the congregational salaah and other similar situations (i. . that make it impossible to join the front rows with the men – Trans. ). A group of scholars have stated: “The Haram of Makkah is an exception. ” Shaykh Abdul-Aziz Ibn Baz (may Allah preserve him) is of this opinion. 40. Women coming to the masjid beautified or made-up and perfumed. This is one of the open and witnessed evils that become apparent during Ramadhan and outside it. The woman is coming out to worship her Master, not to show off the beauty of her clothing!

Perhaps men may see her and she would then be sinful and she would suffer a loss of reward for her deed. The Prophet (sallallahu ‘alaihi wa sallam) stated: “Let not any woman who is scented attend the ‘Ishaa with us. ” [Muslim] Imam Ahmed transmits along with Abu Dawood with an authentic chain from Abu Hurairah (radiallahu ‘anhu) that the Prophet (sallallahu ‘alaihi wa sallam) said: “Do not forbid the bondwomen of Allah from the houses of Allah, and let them go out tafilaat. ” The meaning of the word “tafilaat” is: Not beautified with adornments or perfumed.

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Surah Al Fatina Guide

Table of contents

INTRODUCTION OF SURAH AL FATIHA

The word “Fatiha” comes from the verb “Fataha”, which means in this text “to open”. “Al” is a defined article and Fatiha means the opening Surah, which opens the Quran. Some Muslims interpret it as this surah has ability to open a person’s faith in Allah. It is the Mecci Surah of the Holy Quran, which means that it was discovered on the Prophet of God while He was in Makah, It also has the honor of being the very first Surah that is made known completely.

Although it consists of 7 Ayahsonly, but it still explains the Veneration of the Almighty in a very comprehensive fashion and also is a great means of supplication of asking Allah for keeping one on the right path. It is also named Umm al-Qur’an, the Mother of the Qur’an, and Umm al-Kitab, the Mother of the Book because it summarizes the meaning of whole Quran. It is also named Sab’ul-Mathani, (the Seven Often Repeated Verses), Al-Hamd, (the Praise), Al-Shifa (The Cure) and Ar-Ruqya, the Spiritual Cure. Its recitation is a condition for the effectiveness of the prayer.

VIRTUES OF SURAH FATIHA

  • Surah Al Fatiha has many virtues. Some of them are briefly defined here:
  • It is cure of diseases such as Snake sting, Epilepsy or any otherillness. A companion once recited Al-Fatihah over a scorpion bite, to which the Prophet commanded him saying:”How did you know it was a Ruqyah (cure)?”(Sahih Al Bukhari)
  • It is the greatest chapter of Quran.
  • It is pillar of the prayer as Hazrat Muhammad (SAW) said: “Whoever does not recite SurahAl Fatihah in his prayer, his prayer is invalid”.”(Sahih Al Bukhari)
  • It is the seven oft-repeated verses because it is repeated in everyunit of prayer.
  • It is mother of Quran.
  • It was sent from Heaven as a light. An Angel addressed the Prophet(SAW) saying:
  • “Rejoice in two lights brought to you which have not been brought to any prophet before you, Al-Fatihah and the last verses of Al- Baqarah”
  • It is cure for heart as it protects heart from offensive motives.

THEME OF SURAH FATIHA

It declares that God alone is the maintainer of all the known and the unknown worlds, ultimate source of mercy, justice and guidance for mankind. Only He can guide man to the way of life acceptable to him though he doesn’t compel anyone to follow that way. Instead, in the words of the Quran, it is man’s duty to beg before Him for guidance: Allah said in Quran that: call on Me,I shall answer your supplication” (40:60). He also tells man the consequences of following this code of conduct or going astray. Therefore, man needs to praise and worship him and resort to him alone. AsHe is the supreme justice and everybody will have to answer Him on the day of Judgement for his worldly deeds.

TAFSEER OF SURAH ALFATIHA

1. In the name of Allah, the Entirely Merciful, the Especially Merciful.

  • This statement is also known as the basmala.
  • Baa means In the name of Allah or seeking help or blessing with the name of ALLAH.As in Arabic language it has three different meanings.
  • The Meaning of al-Rahman and al-Raheem:

Both these names are derived from the same root letters: raa, haa, meem; which means to have mercy. They are thus similar in meaning and both are connected to Allah’s (SWT) Mercy. Allah has started the first surah with his names of mercy rather than might and power that shows that how important this characteristic is.And there also exist a difference between Al Rahman and AL Raheem.

Al-Rahman

  • It is Allah’s mercy to all the creation as in one of hadith it is mentioned that Allah has divided his mercy into 100 parts and only one part is sent down to this dunia.It is from this one part of His Mercy that animals show mercy to their offspring (Sahih Muslim)
  • Allah says in QURAN: My Mercy encompasses all things. (Al-A’raf: 156)
    Al-Raheem
  • Al-Raheem indicated the Mercy of Allah which is specific for the believers. It indicated the doing of action that only those people have mercy who believes in Allah.
  • Allah says in Quran: He is full of mercy to the believers (Al-Ahzab:43)

2. [All] praise is [due] to Allah, Lord of the worlds

  • According to scholarsHamd and shukar has same meaning i.e.Thankfulness or gratitude. But in actual they have some difference i.e.Hamd is something which must be done with love and reverence, but shukr does not need this. Shukr is done in response to a favour which is done to a person but hamd is done simply because the one being praised and thanked is worthy of that.
  • Rabb:Rabb comes from the root letter Raa; Baa, Baa means one having control over something. SoRaab means one who controls or cherishes everything and is the king and master of everything. In case of ALLAH; He is alone the master whole universe and cherishes it.
  • Aa’lameen means everything that exists other than ALLAH TALA which includes those things which have an intellect, and they are four i.e. mankind, Jins, angels and devils. It also includes those things which have souls. But it is believed that the view about everything that exists other than Allah is best because of proofs being ayah 23 and 24 of Surah Shu’ara.
  • Said Pharaoh, “And what is the Lord of the worlds?” (23)
  • [Moses] said, “The Lord of the heavens and earth and that between them, if you should be convinced.”(24)

3. The Entirely Merciful, and beneficial

Here these two names are repeated to again emphasis on two important attributes of Allah that is mercy. When something is repeated in Quran pak we see ayah before it and after it to see how they are related. Here the previous ayah told the power of Allah that He has the control over everything yet again here Allah defined Himself as the most merciful as well and tells that His taking of and sustaining and providing for us is all part of his mercy towards us.

4. Master of the Day of Judgment

The first word of this ayah can be recited in two ways: either as “Maalik” (with a madd after the meem) or as “Malik” (without the madd). Maalik means master, and it refers to “milk” – the ownership of something. Malik means king, and it refers to “mulk” – the dominion of a person.

It is the Day of Recompense for deeds. Everyone will be gathered on this day. Some will be rewarded through His Mercy while others punished through His Justice. Allah specifically mentions His sovereignty alone on the Day of Judgment in this verse because no one will claim anything on that day and no one will be allowed to speak except by His permission. For some scholars it is the most alarming ayah of Quran whereas some scholars says it’s the most calmest ayah of Quran which gives ry of hope to people that there would be day of justice.

5. It is You we worship and You we ask for help.

  • At this point, there is a shift in the Surah from informing us about Allah (SWT) and praising Him, to addressing Him.
  • “We worship” means we obey. Worship is obedience and self-abasement. It means to humble yourself before Allah (SWT) and to submit to His Will. Outwardly it is self-abasement, but in reality, it is glory and beautification. The ayah affirms the Lordship of Allah and affirms that worship is due to Him.
  • “Iyyaakanasta’een” means we seek help, support and success.

It also refers the status of the slave and his worship which is lower so it will come after mentioning the Lord, Allah (SWT).This verse is a proof that the slave is not allowed to divert any type of worship to other than Allah. The verse also contains remedy for the hearts from the illness of being attached to other than Allah. There is also a cure in it against spiritual diseases of showing off, self-admiration, and arrogance.

6. Guide us to the straight path

  • This part of Surah Al-Fatiha is dua in which we asks ALLAH to show us right path so that we do good deeds to get closer to Allah. We need to struggle towards Allah (SWT) by doing good deeds and by staying away from all bad deeds which will distance us from Him.
  • The word “siraat” in ayah means path. But it is not any other ordinary path rather it has certain conditions which has to be fullfilled.Theseconditions are that it must be straight path. It must reach the goal and it must be shortest route to achieve the goal. Otherwise it would be called something else such as tareeq or sabeel.
  • The word “Mustaqeem” in ayah is derived from istaqaama, which means to be straight, upright, and correct. We already said that for a road to be a sirat it must be straight, so this adjective of mustaqeem again emphasis the straightness of this Path. Another meaning of mustaqeem is to remain firm or to stand firm without tilting. For example, a tree that is firmly grounded when the wind blows it is not affected by it. So, the Straight Path is a path on which people are firmly grounded.

7. The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray.

Who are the people who have been blessed by Allah (SWT) and whose Path we ask to guide to? This is explained by Allah (SWT) in another ayah where He says:
” Whosoever obeys Allah, and the Messenger, they are with those whom Allah has favored, the Prophets, the sincere, the martyrs and the righteous, and these are the best company. “(Al-Nisa’: 69)
So, the favored and blessed people are the Prophets, the righteous, the martyrs and the pious.
And who are the people with anger on them and those who are astray? This is explained by the Prophet. ‘AdiibnHatim (RA) asked him about those with anger on them and he replied that it refers to the Jews. He then asked him about those who are astray and he replied that it refers to the Christians. This is reported by al-Tirmidhi and is authentic.

IMPACT OF SURAH AL FATIHA ON MUSLIMS

Surah Fatiha has great impact on Muslims. According to some scholars this surah opens the faith of people. And repeatedly recitation of Surah Fatiha brings one closer to Allah. It drive us to ensure that we are sincere to the meaning of words that You alone we worship and to You alone we ask for help. This Surah gives Muslims ray of hope that they will have justice on the day of judgment as ALLAH has said He is the Master of the day ofjudgement.And this Surah helps us to seek guidance from Allah and thank Allah always when we have something from all.

Muslims have great belief that by reciting Surah Fatiha they can cure diseases. Apart of that, This Surah always remind us through reciting that all praises belongs to ALLAH and He is the only one who worth worshiping. And it reminds Muslims that they have to return back to Allah one day and He will ask about their worldly deeds so they try not to commit bad deeds and act upon the commands of Allah.

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The Roles of Nigerian Association of Model Islamic Schools (Namis)

THE ROLES OF NIGERIAN ASSOCIATION OF MODEL ISLAMIC SCHOOLS (NAMIS) IN THE DEVELOPMENT OF EDUCATION IN OYO STATE: A CASE STUDY OF NAMIS, EGBEDA LOCAL GOVERNMENT AREA CHAPTER. BY SHITTU, AFUSAT OMOBONIKE (MRS) (MATRICULATION NUMBER 04/060854) BEING A PROJECT REPORT SUBMITTED TO THE DEPARTMENT OF ARTS & SOCIAL SCIENCES, EMMANUEL ALAYANDE COLLEGE OF EDUCATION, OYO. IN PARTIAL FULFILLMENT OF THE REQUIREMENT FOR THE AWARD OF NIGERIA CERTIFICATE IN EDUCATION (N. C. E) JANUARY, 2009. CERTIFICATION

This is to certify that this study was carried out by Shittu, Afusat Omobonike (Matriculation number 04/060854) in the Directorate of Sandwich Programmes of Emmanuel Alayande College of Education, Oyo, Oyo State. ______________________ _____________________ Alhaji S. L. Akano Date Project Supervisor ___________________ ___________________ H. O. D Date DEDICATION

This project is dedicated to Almighty Allah for sparing my life from the inception of this N. C. E programme till the end of it. ACKNOWLEDGMENT All praise and adoration is due to Almighty Allah (S. W. T), the Omnipotent, Omnipresent, Omniscience, and the Fountain of knowledge for making it possible for me to complete this NCE programme. He made it a successful one despite all odds. May his infinite peace and blessing be upon our noble prophet Muhammed (S. A. W), his households, his companions, and those who follow his footstep till the day of accountablity.

My profound gratitude goes to my able and dynamic supervisor in person of Alhaji S. L. Akano who made necessary corrections, constructive citicism and useful suggestion during the course of writing this project, may Allah assists him in all his endeavours (amen). I equally tender my sincere appreciation to other lecturers in the department for great task done in imparting knowledge on me while in the college, may Allah continue to guide them in all their undertakings. My sincere appreciation goes to my husband, Mr.

Abdul Akeem Shittu for his encouragement and support morally, financially and his love during my course of study, may Almighty Allah be with him in all his undertakings and countinue to shower his blessing on him. I also appreciate the effort of the member of executive of NAMIS such as Mrs F. D. Ali, the Chairperson of Oyo State chapter; Mrs S. B. Ogundiran (the proprietress of Al-Hayyu group of schools) and Mr. S. K. Animasahun for their moral support and precious contributions given to me while writing this project, may Almighty Allah reward them in this world and hereafter “Jazakum Lahu khaeran”

I would not forget the contributions of Mr. Abdul Wasiu Ibitoye and Mr Uthman K. Afolayan to the success of this project report, may Almighty Allah be with them in all their undertakings and reward them abundantly. Finally, my unreserved appreciation goes to my course mates and friends for their contributions in one way or the other, people like Tanimowo Baliqis, Ganiy Mariam, Adeyemo Oluwaseun, Ajani Margaret, Ojetola Nike. and others in Emmanuel Alayande College of Education (Urban Day Center) are all my nice colleagues in the college.

ABSTRACT This study investigates the roles play by the Nigerian Association of Model Islamic Schools (NAMIS) in the development of education in our immediate society. The study is a case study of NAMIS, Egbeda local government area chapter. The research work is subdivided into five chapters. It starts by focussing on education as a tool for development; the need, activities and organisation of NAMIS are also discussed. Review of relevant past literatures from some established authorities was subsequently carried out.

Responses from respondents were captured using questionnaire; data analysis was carried out using descriptive technique, frequency counts and simple percentage. The study rounded up with summary, conclusion and recommendation for all concerned skakeholders. TABLE OF CONTENT Title page Certification ii Dedication iii Acknowledgement iv Abstract vi CHAPTER ONE: INTRODUCTION 1. Background to the study 1 2. Statement of the problem 3 3. Purpose of the study 5 4. Significance of the study 6 5. Scope and limitation of the study 6 6. Operational definition of terms 7 CHAPTER TWO: LITERATURE REVIEEW . 1 Meaning, goal and important of education 9 2. 2 The need for Islamic schools 10 2. 3 Roles of private schools in education 12 2. 4 NAMIS Objectives and Activities 14 2. 4. 1 NAMIS Aims and Objectives 14 2. 4. 2 Educational contributions of NAMIS 15 2. 4. 3 Religious contributions of NAMIS 16 2. 4. 4 Socio-cultural contributions of NAMIS 18 CHAPTER THREE: RESEARCH METHODOLOGY 3. 1 Population 20 3. 2 Sampling procedure and sampling technique 20 3. 3 Research instrument 21 3. 4 Validity and reliability of instrument 21 3. 5 Administration of instument 22 3. Method of data analysis. 22 CHAPTER FOUR: DATA PRESENTATION, ANALYSIS OF RESULT AND DISCUSSION. 4. 1 Analysis of demographic data 23 4. 2 Analysis of resesrch data 24 4. 2. 1 The need for Islamic schools 24 4. 2. 2 NAMIS as an organised body 26 4. 2. 3 NAMIS and Islamic schools’management relationship. 28 4. 2. 4 Roles of NAMIS to educational development. 30 CHAPTER FIVE: SUMMARY, CONCLUSION AND RECOMMENDATIONS 5. 1 Summary 33 5. 2 Conclusion 34 5. 3 Recommendations 34 References 36 Appendix I: Questionnaire 38 CHAPTER ONE INTRODUCTION 1. BACKGROUND TO THE STUDY

Education is generally accepted as a major source of development of any civilised society. Francis Bacon in his words said “Crafty men condemn studies; simple men admire them, and wise men use them”. The importance of education to the development of the society has made all concerned stakeholders to be interested in its administration, planning and dissemination to the entire populace. Religious missionaries, most especially Christian missionaries were the fore-runners of western education in Nigeria. Education was used by those organisations as tool for grassroot evangelism as well as public enlightenment.

Muslim communities were faced with challenges of getting their children educated in western way without getting them converted into Christianity. Various Muslim organisations rose up to this challenge lately by establishing formal western oriented schools. Muslims are enjoined by Prophet Muhammed to “seek for knowledge from the cradle to the grave”; and even “go in quest of knowledge even unto china (edge of the earth) Various Muslim organisations realized this call to tackle the challenges facing Muslim children in the path of obtaining western (formal) education.

For instance, Ansar Ud Deen Society of Nigeria, Ahmadiyya Muslim Society of Nigeria, and hosts of other Muslim organisations were early enough to tackle the challenges. Most recently, another Muslim organisation established to contribute to solution of these challenges is Nigerian Association of Model Islamic schools (NAMIS). Nigerian Association of Model Islamic Schools (NAMIS) is a body comprising owners of Islamic Schools, both primary and secondary. The objective of the association is to provide qualitative education to Muslim children in accordance with the requirements of the Islamic religion.

NAMIS is a voluntary non-political organisation which aims at constituting a forum of exchange of ideas and instill co-operation among private Islamically-oriented nursery, primary and secondary schools in Nigeria. NAMIS also engages in the formulation and implementation of programmes and policies aimed at assisting the regulation, growth and improvement of standards in member-schools. NAMIS serves as a mouth piece for member-schools in relation to government. Nigerian Association for Model Islamic Schools was established in 1995. The initiative originated from Hajia Aisha Lemu.

It held its first national seminar in Minna, Niger state in 1997. NAMIS operates states chapters at state level and local government chapters. Oyo state chapter of NAMIS was established in 1995, while the Egbeda Local Government Area chapter was inaugurated in year 2002. The elected state coordinators are members of the National executive officers of the association. NAMIS also form committees such as monitoring committee to standardise operations of member schools; other committees are disciplinary, annual conference, teachers’ workshop, welfare and international relation. 1. STATEMENT OF THE PROBLEM Islam offers man a complete code of life in the Quran and the sunnah (teachings of the Prophet), which if, followed wholeheartedly, will lead man towards the realization of the greatest glory that Allah has reserved for him as His vicegerent. Man needs training from his childhood both at home and in the society in order to adequately follow the code of life and attain consciousness of himself as Allah’s vicegerent on earth. Education should aim at a balanced growth of the personality through training of the spirit, intellect, rational, self feelings, and bodily senses of man.

The training imparted to a Muslim must be such that faith is infused in the whole personality and creates in him an emotional attachment to Islam and enables him follow the complete code of life (Niaz, 1995. ) People keep historical accounts of their heritages, culture and religions through the educational system they establish for their children; they transmit their value and belief system through such institutions as schools. Keeping up with religious duties during the school days establishes a strong connection between students and their faith, and enhances possibility of practicing their religion as they grow older.

In history of education in Nigeria, early schools in the southern part of the country were founded by Christian missionaries whom were allowed by the British colonial power to set up mission schools, government schools also were generally Christian-oriented. Lemu (2002) writes that any Muslim student in these schools would be forces to study Bible knowledge and in most cases attend church. Conversion was frequently a condition for admission. No teacher was provided for Islamic studies.

All the aforementioned problems gave rise to the establishment of private Islamic schools for Muslims in the South-Western part of Nigeria. These Muslim schools faced initial challenges like getting government approval through registration, fashioning out of competent educational-curriculum and syllabi that will infuse their belief in the regular curriculum. Other challenges being faced by these schools are infrastructural inadequacies, administrative bottlenecks and general acceptability. NAMIS was established as controlling and collaborating body for all Muslim-oriented schools.

This study focuses on the ability, capability and competence of this organisation in performing her primary assignment. 1. 3PURPOSE OF THE STUDY The main purpose of this study is to investigate and examine the contributions of Nigerian Association of Model Islamic schools (NAMIS) to the development of education in Egbeda Local Government of Oyo State. The research work, precisely, has the following objectives: a) To evaluate the contributions of NAMIS in upgrading standard of education of Muslim schools in Egbeda Local Government. ) To assess the commitment of founders of these Muslim schools towards funding of the established schools. c) To compare the existing Muslim schools with other conventional (and non-Islamic missionary) schools with respect to infrastructural resources, man power and academic performance. d) To examine problems confronting NAMIS as a body. e) To establish constraints affecting Muslim schools towards discharge of high and quality academic standard. f) To suggest possible solutions for future success and remedy for prevention of existing problems in the future. . 4SIGNIFICANCE OF THE STUDY The findings from this study will provide statistical assessment on the roles of Nigerian Association of Model Islamic Schools (NAMIS) in the development of education. The outcome of this work will enlighten the general public of the activities and focus of NAMIS towards quality academic standards. The research will also enable founders of Muslim schools to further understand the importance of their unrelenting contributions towards better control and funding of their schools.

The work is expected to enlighten NAMIS leadership of the problems confronting the association and suggest possible solutions to the issues. In addition, the research will arouse the interest of wealthy Muslims towards the establishment of more schools to serve the needs of numerous Muslim populace. The output of the research will be of usage to the generalities of Muslims in particular and Nigerians in general. It will be useful for all stakeholders in education such as parents, teachers, students, educational policy makers, school administrators and the likes. 1. SCOPE AND LIMITATIONS OF THE STUDY Due to limited time constraints and financial incapability of the researcher, all schools cannot be consulted with respect to the research study and collection of data. The scope of the study shall be some selected NAMIS member-schools in Egbeda Local Government. Some of these selected schools are: a) Al-Hayyu Nursery and Primary school, Olaogun, Ibadan. b) Ar-Rosheed Nursery and Primary school, Gbagi, Ibadan. c) Noble Foundation School, Gbelu, off Olode/Adekola, New Ife road, Ibadan. d) Assalam Nursery and Primary school, Alarere, Ibadan. ) Pillars of Islam Comprehensive school (PICOS), Oloya, Monatan. Eighty (80) respondents shall be contacted for data collection from these selected schools comprising of forty (40) teachers, twenty (20) parents (or guardians) and twenty (20) members of schools management boards. The study shall be limited to the roles of Nigerian Association of Model Islamic Schools (NAMIS) to the development of education in Egbeda Local Governemtn Area of Oyo State. 6. OPERATIONAL DEFINITION OF TERMS Association: A society of people joined together for a particular purpose.

Model: A person or thing that can serve as a perfect example or pattern, worthy to be followed or copied. Education: Systematic procedure for the transfer and transformation of culture, through formal or informal training of people in a society. It deals with the mental, physical, psychological and social development of the citizens in a given society. Development: Growth integrated with economic, scientific, political and home based technological expansion. Islam: The religion of peace which means the way of achieving total submission of ourselves to God.

Muslim: Adherent of Islam. Literally, Muslim means one who submits himself or herself to the commandment and will of Almighty God (Allah). School: An institution for the instruction (and education) of children or other people. Egbeda Local Government: This is one of the thirty-three local governments of Oyo State. Its headquarter is located in Egbeda. There are eleven wards in the local government and it is geographically surrounded by Lagelu, Ona-Ara, and Ibadan North-East Local Governments of Oyo State on one part and Osun State on another part. CHAPTER TWO

LITERATURE REVIEW 1. MEANING, GOAL AND IMPORTANCE OF EDUCATION Kellerman (1980) defines education as the process of teaching and training of the child. It is the imparting or acquisition of skills for a particular trade or profession in which applicable methods are used. Fafunwa (1983) views education as all positive efforts, conscious and direct, incidental and indirect, made by a given society to accomplish certain objectives that are considered desirable in terms of the individual’s needs as well as the needs of the society where the programme is based.

Education is therefore, a systematic procedure for the transfer and transformation of culture, through formal or informal training of people in a society. It deals with mental, physical, psychological and social development of the citizens in a given society. The goal of education is manpower development, aimed at national growth integrated with economic, scientific, political and home based technological expansion. However, development may be difficult in poor countries without qualitative and quantitative education.

In her desire to achieve meaningful educational development of the country, the Federal Government of Nigeria through her National Policy on education (2004) prescribes two major goals for formal education. The first goal is to civilize and enlighten every individual to lead the good life in society as a citizen of Nigeria while harmonizing with and sharing in the world’s cultural heritage. The second goal is to equip every individual with the skills and job competencies for gainful employment. Education has enabled man to conquer the nature around him and invent certain gadgets for his convenient use.

Man has been able to improve his quality of food, clothing and shelter through education. The improved quality of life can be seen in area of transportation, health care delivery, industrialisation, etc. 2. THE NEED FOR ISLAMIC SCHOOLS A fundamental function of formal education advocated by National Policy on Education (2004) is to produce a knowledge based work force for national development. However, this function was not addressed in totality by the system of education introduced by the missionary during the pre-independence period of Nigeria.

Oghuvbu (2007) affirmed that Muslim education came into Nigeria by over 300 years before the arrival of Christian education around the 1840’s. However, Muslim education was retarded because education in the middle of the 19th century in Nigeria tended to mean Bible Knowledge, Christian ethics, Christian moral instructions, Christian literature, some arithmetic, language and crafts; directed towards the production of good Christians (Fafunwa, 1975) The goals of Christian missions Education was to produce teachers to assist in the teaching of the gospel and commercial activities.

According to Boyd (1975:418), “the Church undertook the business of education not because it regarded education as good in itself, but because it found that it could not do its own proper work without giving its adherents, and especially its clergy, as much of the formal learning as was required for the study of the sacred writings and for the performance of their religious duties”. Furthermore, Bowen (1857:17) an early missionary, in Ejiogu (1988:3) stated that “we desire to establish the Gospel in the hearts and minds and social life of the people, so that truth and righteousness may remain and flourish among them.

This cannot be done without civilization. To establish the Gospel among any people, they must have Bible……… they must read the Bible and this implies formal instruction (i. e. education)”. The early system of formal western education in Nigeria was, hence, aimed at achieving selfish ends in religion and trade. Lemu (2006) positioned that “the western education system had then negative effects of the secularization and de-Islamization of young Muslim generations, as most of the graduates of this educational system became the potential victims of secular culture. The Muslim community was faced with the challenge of getting their children educated (in western system) without getting them converted into Christianity. Muslims also wanted their children to be taught Islamic education alongside the western system of education. Some Muslim organisations rose up to this challenge, one of such is Ansar-Ud-Deen. The Muslim organisation was established in 1923 for the purpose of educational development of Muslims and also as a body to enhance the moral and social development of the Muslim community. (Wikipedia, 2008). 3. ROLES OF PRIVATE SCHOOLS IN EDUCATION.

Government has been largely responsible for the provision of education in Nigeria. There has been a tremendous public sector participation in educational provision in the country (Emunemu, 2008). Public funding of education includes direct government expenditure (for buildings, teachers’ salaries and instructional materials) as well as indirect expenditures in form of subsides to households such as tax reductions, scholarships, loans and grants. There have been many cases of increase in active demand for education pioneered by an increasing number of children, youths’ and adults’ need.

Government alone cannot meet these demands; there is need, therefore, for a greater community and civil society participation in providing, managing and funding education. The issue of quality of educational output has been a matter of serious concern not only to the public but also the private sector. The private sector for primary and secondary education has been growing for the past two decades. The proliferation of private schools has been attributed by Emunemu (2008) to the widespread loss of public confidence in public primary and secondary education. The success recorded by private participation at primary and econdary schools levels inspired the Federal Government of Nigeria to lift ban on the establishment of private universities in 1993. Private schools provide helping hand for government in its effort to achieve education for all. Private schools provide qualitative education by employing competent teachers through the fees parents are being charged. They provide adequate amenities needed for effective discharge of educational services such as libraries, laboratories, classrooms. In rounding up, private participation in education improves effectiveness in a cost effective manner and without compromising equity.

Private participation encourages the public sector to improve the quality and efficiency of public schools. Competition among providers of services can lower costs and improve responsiveness to the needs of consumers. However, there is a need for a coordinated and focused response particularly as regards partnerships and collaborations in the private sector. The Nigerian Association of Model Islamic Schools (NAMIS) is the coordinating body to institute partnerships and collaborations among private Islamic Schools in Nigeria. 2. 4NAMIS OBJECTIVES AND ACTIVITIES

NAMIS as an association of many Islamic Schools is guided by a constituted mission and vision which encompasses its aims and objectives. The association also shoulders some activities and responsibilities towards educational, religious and socio-cultural engagements in pursuit of its vision and mission. 2. 4. 1NAMIS AIMS AND OBJECTIVES According to NAMIS Constitution, the following are the aims and objectives of the association: (a)To propagate Islam in our schools (b)To constitute a form for the exchange of ideas and to steer cooperation among private Islamic Schools. c)To engage in the formulation and implementation of programmes and policies aimed at assisting the regulation, growth and improvement of standards in member schools. (d)To serve as a mouth piece for member schools in relation to government. (e)To establish peaceful co-existence between both Muslim and Non-Muslim schools. (f)To encourage achievement of a world accepted standard for Islamically oriented schools. (g)To connect (and inspire) owners of model Islamic schools in Nigeria in order to place so much premium on the education and spiritual development. (h)To prepare young Muslims for future challenges. i)To fulfill Muslims first objective in life which is to fruitfully serve the creator (Allah) in our schools. (j)NAMIS is committed to the achievement peace and harmony towards the development of our community and Nigeria. 2. 4. 2EDUCATIONAL CONTRIBUTIONS OF NAMIS In order to impart knowledge to the young generation, NAMIS focuses its attention most on education. Some of its educational activities are discussed here. 2. 4. 2. 1 Workshops and Seminars NAMIS organises workshops and seminars on various aspects of school administration for teachers and owners of schools.

Regular workshops and seminars are held to update knowledge of participants. NAMIS also recommends textbooks and teaching methods to Islamic Schools to meet the required standard in the society. 2. 4. 2. 2 Aisha Lemu Quiz Competition NAMIS conducts an annual inter school quiz competition among NAMIS registered schools. The competition which starts at local government chapters to state chapters and finally to national level features subjects like English Language, Mathematics, Sciences and Islamic Studies. 2. 4. 2. 3 NAMIS Joint Mock Examination

NAMIS at local government levels organise an annual joint mock examination to prepare their final-year primary school pupils for entrance examinations into secondary schools. Egbeda local government chapter held its last 2007/2008 session join mock examination at Al-Hayyu Nursery and Primary School Olaogun where many member schools participated. 2. 4. 2. 4 Inspection and Visitation to Schools An inspection committee is set up at local government chapter level by NAMIS to inspect and monitor the academic operations of member schools.

During the visitation, the committee identifies lapses and recommends solutions to the problems in order to ensure the upliftment of the standard of the school being visited. The monitoring committee also serves as an agent of awareness among member schools. 2. 4. 3RELIGIOUS CONTRIBUTION OF NAMIS NAMIS inculcates the teaching of Islamic knowledge into the curricula of its member schools. Prominent among religious activities (and roles) of NAMIS are as follow: 2. 4. 3. 1Teaching of Islamic Studies, Arabic, Quran and Dawah as Subjects in Schools.

NAMIS schools’ managements are enjoined to include these subjects separately on their time table. This will enable students to gain more knowledge on Islamic education along with the Western education. 2. 4. 3. 2. Annual Quran Competition NAMIS organises annual Quran quiz competition to test their students’ knowledge about Quran recitation and memorization. The Competition is held at local government level, State level and national level. The winners are awarded prizes to motivate other students. 2. 4. 3. 3. Observation of Daily Prayers at School

In accordance to the commandment of Almighty Allah which stipulates that Muslims (believers) should observe their respective prayers at the appointed time (Quran, Chapter 4 verse 103); NAMIS schools provide period for observation of prayers (solat). The two afternoon prayers (Zuhr and Asr) are to be offered in the schools by students and their teachers. 2. 4. 3. 4. Islamic Moral Teachings in Schools. NAMIS enjoins its members to lay emphasis on Dawah (moral and religious propagation) teaching. The teacher will be teaching Dawah as a subject.

Lectures and Sermons are given to students during the school assembly period. 2. 4. 4SOCIO CULTURAL CONTRIBUTIONS OF NAMIS Some of the activities of NAMIS in area of Socio cultural contributions are as follow: 2. 4. 4. 1 Art Exhibition, Cultural and Drama Display. NAMIS organises competition on art exhibition, drama and cultural display whereby various art works of schools are displayed. Song and rhymes are also performed during the competition which comes up along with Aisha Lemu Competition. The winner and the best actor or actresses are awarded prizes. 2. 4. 4. NAMIS Eid-el-Kabir and Hijrah get-together A get-together forum is organised annually by NAMIS to bring all Muslim children together to celebrate Muslim sacrificial festival (eid-el-kabir) and the Muslim new year (Hijrah). The get-together features events like match past, Islamic songs, rhyme and drama. Lecture is also delivered by notable Islamic scholar. 3. Children Day Celebration Nigeria government declares holiday annually on 27th of May for children day. NAMIS gathers school pupils together to celebrate the event on the particular day whereby match past, sing songs and lectures take place. . NAMIS Youth Camp Muslim students are invited into camp by NAMIS during the Yuletide (Christmas) period to educate them on Islamic teachings and develop them spiritually. The camp imbibes in the participants the spirit of living together with other pupils from other schools. The youth camp features lectures, quiz, video shows and other Islamic teachings. CHAPTER THREE RESEARCH METHODOLOGY 3. 1POPULATION The study focuses on the roles of Nigerian Association of Model Islamic Schools (NAMIS) in the development of education in Oyo State of Nigeria, it ses NAMIS Egbada Local Government Area chapter as the case study. The population of the study comprises of privately owned Islamic schools in Egbeda Local Government. In order to adequately evaluate the roles of NAMIS, some of such schools were selected for the purpose of data collection. 2. SAMPLING PROCEDURE AND SAMPLING TECHNIQUE The study selected the following schools which are under the umbrella of NAMIS in the course of data collection: a. Al-Hayyu Nursery and Primary School, Olaogun b. Ar-Rasheed Nursery And Primary Schools, Gbagi c.

Noble Foundation School, Gbelu, Off Olode/Adekola d. Assalam Nursery and Primary School, Alarere e. Pillars of Islam Comprehensive School (PICOS) Oloya, Monatan. Eighty (80) respondents were selected from these schools comprising of forty (40) teachers, twenty (20) parents or guardians, and twenty (20) members of schools management boards. The simple random sampling technique was used to select the needed respondents from the chosen schools. 3. 3RESEARCH INSTRUMENT Structured questionnaire was the research instrument used to gather reliable information from the sample drawn.

The questionnaire was made up of two sections A and B. Section A captures the respondent’s personal data information. Section B comprises of eighteen (18) instrumental questions carefully designed to ascertain the roles of NAMIS in the educational development of Oyo State taking Egbeda Local Government area as a case study. Section B was designed on two point like scale, seeking the respondent’s feeling to each particular items which was either agree (true) or disagree (false). Respondents were simply required to tick the appropriate column indicating their feelings. . 4VALIDITY AND RELIABILITY OF INSTRUMENT Some steps were carried out in order to ensure that the research data collection instrument (that is, the questionnaire) adequately measure what it is meant to measure and make it reliable and relevant to the research work at hand. The questionnaire was exposed to the thorough scrutiny and constructive criticisms by the project supervisor and other research experts. Necessary corrections and amendments were done before the final authentication and approval of the instrument by the supervisor. 3. 5ADMINISTRATION OF INSTRUMENT

Visitations were made to the selected schools in the local government area of study to administer the questionnaire and to carry out other relevant investigations. The questionnaire were distributed and collected back immediately after their completion by respondents. The researcher was assisted by the teachers of the visiting schools in the course of administration of the questionnaire. 3. 6METHOD OF DATA ANALYSIS The analysis of the data obtained from the questionnaire was carried out using descriptive analysis technique, frequency counts and simple percentage.

These statistical methods were employed to reflect the respondents’ opinions in the questionnaire (shown in the appendix). CHAPTER FOUR DATA PRESENTATION, ANALYSIS OF RESULT AND DISCUSSION This chapter focuses on presentation and analysis of data collected and discussion of the major findings of the study. The findings are presented in tabular form; sample percentage format coupled with discussion are made. 4. 1ANALYSIS OF DEMOGRAPHIC DATA Table 1: Distribution of respondents by relationship to the school. RELATIONSHIP |FREQUENCY |PERCENTAGE (%) | |Teacher |40 |50 | |Parent (or guardian) |20 |25 | |Management |20 |25 | |Total |80 |100 |

The table shows that majority of respondents (50%) are teachers. A quarter 25% of category of respondents are parents (or guardians), and same proportion of respondents are management. This frequency distribution shows that teachers were more available than other categories of respondents in the course of research instrument administration. Furthermore, teachers are in best position to judge the roles of NAMIS in the education development in the educational system. 4. 2ANALYSIS OF RESEARCH DATA

The findings of this study are grouped into four sections representing the need for Islamic schools; impact of NAMIS as an organised body; impact of school management; and effects of NAMIS to educational development. 4. 2. 1THE NEED FOR ISLAMIC SCHOOLS This point shall be determined by considering responses to questions 1,2,14, and 15 of section B of the questionnaire. Table 2: Frequency distribution table of response on conversion of Muslims in the course of acquiring western education in colonial missionary schools. OPINION |FREQUENCY |PERCENTAGE (%) | |Agree |78 |97. 5 | |Disagree |2 |2. 5 | |Total |80 |100 |

Table 3: Frequency distribution table of response on the need for the establishment of Islamic schools by Muslim community. |OPINION |FREQUENCY |PERCENTAGE (%) | |Agree |80 |100 | |Disagree |0 |0 | |Total |80 |100 |

Table 4: Frequency distribution table of response on the adequacy of Islamic schools now. |OPINION |FREQUENCY |PERCENTAGE (%) | |Agree |13 |16. 25 | |Disagree |67 |83. 75 | |Total |80 |100 |

Table 5: Frequency distribution table of response on NAMIS encouragement of Muslim philanthropies and associations to establish more Islamic schools. |OPINION |FREQUENCY |PERCENTAGE (%) | |Agree |70 |87. 5 | |Disagree |10 |12. | |Total |80 |100 | Tables 2 to 5 reveal that majority of respondents agreed that Muslims were converted to other religions in the course of acquiring western education in colonial missionary schools. There is hence, the need for the establishing of Islamic schools by Muslim community as there is insufficient of those schools now.

NAMIS is noted by majority for her effort in encouraging Muslim philanthropies and associations to establish more Islamic schools. 4. 2. 2NAMIS AS AN ORGANISED BODY This point shall be judged by considering responses to questions 3, 11, 16 and 18 of section B of the questionnaire. Table 6: Frequency distribution table of response on awareness of NAMIS existence |OPINION |FREQUENCY |PERCENTAGE (%) | |True |74 |92. | |False | 6 |7. 5 | |Total |80 |100 | Table 7: Frequency distribution table of response on NAMIS laying of emphasis on teaching of only Islamic related subjects in their member schools. OPINION |FREQUENCY |PERCENTAGE (%) | |Agree |36 |45 | |Disagree |44 |55 | |Total |80 |100 | Table 8: Frequency distribution table of response on sufficiency of funding of NAMIS to carry out its required activities. OPINION |FREQUENCY |PERCENTAGE (%) | |Agree |37 |46. 25 | |Disagree |43 |53. 75 | |Total |80 |100 | Table 9: Frequency distribution table of response on necessity of all Islamic schools to be members of NAMIS. OPINION |FREQUENCY |PERCENTAGE (%) | |Agree |77 |96. 25 | |Disagree |3 |3. 75 | |Total |80 |100 | All tables in this section expose the awareness, operation and relationship of NAMIS with respect to coordination of activities of Islamic schools.

Majority of respondents are aware of NAMIS, they do not agree that NAMIS emphasises the teaching of only Islamic related subjects in their members schools. NAMIS is not adequately funded to carry out its required activities as opined by majority of respondents. The greater number of respondents (77) agreed that all Islamic schools should be members of NAMIS. 4. 2. 3NAMIS AND ISLAMIC SCHOOLS MANAGEMENT RELATIONSHIP Responses to questions 5, 13, and 17 of section B of the questionnaire will be used to decide on the level of relationship between NAMIS and management of Islamic schools.

Table 10: Frequency distributions table of response on full implementation of NAMIS regulative guidelines in Islamic school. |OPINION |FREQUENCY |PERCENTAGE (%) | |Agree |72 |90 | |Disagree |8 |10 | |Total |80 |100 |

Table 11: Frequency distribution table of response on adequate funding of Islamic schools by the management to ensure better performance of pupils. |OPINION |FREQUENCY |PERCENTAGE (%) | |Agree |75 |93. 75 | |Disagree |5 |6. 5 | |Total |80 |100 | Table 12: Frequency distribution table of response on membership of NAMIS by Islamic schools. |OPINION |FREQUENCY |PERCENTAGE (%) | |Agree |77 |96. 25 | |Disagree |3 |3. 5 | |Total |80 |100 | The tables in this section illustrate the relationship between management of Islamic schools and NAMIS. Greater number of respondents agreed that these schools are executing NAMIS regulative guidelines fully. Also, majority agrees that there is adequate financial commitment on these schools by their managements to enhance pupils’ performance. A lot of existing Muslim schools are members of NAMIS. . 2. 4ROLES OF NAMIS TO EDUCATIONAL DEVELOPMENT Respondents examined the specific roles of National Association of Model Islamic schools (NAMIS) in their answers to questions 6, 7, 8, 9, 10 and 12. Table 13: Frequency Distribution table of response on NAMIS increasing the religious awareness of pupils and personnel of Islamic schools. |OPINION |FREQUENCY |PERCENTAGE | |Agree |77 |96. 5 | |Disagree | 3 | 3. 75 | |Total |80 |100 | Table 14: Frequency Distribution table of response on contribution of NAMIS to the elevation of educational standards of Islamic schools. OPINION |FREQUENCY |PERCENTAGE | |Agree |76 |95 | |Disagree | 4 | 5 | |Total |80 |100 |

Table 15: Frequency Distribution table of response on relevancy of NAMIS organised events to the upliftment of academic standard and socio-cultural understanding of pupils. OPINION |FREQUENCY |PERCENTAGE | |Agree |76 |95 | |Disagree |4 |5 | |Total |80 |100 | Table 16: Frequency Distribution table of response on effective coordination of religious activities of Muslim schools by NAMIS. OPINION |FREQUENCY |PERCENTAGE | |Agree |74 |92. 5 | |Disagree |6 |7. 5 | |Total |80 |100 | Table 17: Frequency Distribution table of response on enhancement of performance of Islamic schools with NAMIS coordination. OPINION |FREQUENCY |PERCENTAGE | |Agree |69 |86. 25 | |Disagree |11 |13. 75 | |Total |80 |100 | Table18: Frequency Distribution table of response on achievement of required level of academic standard obtainable at non-Islamic schools by Islamic schools. OPINION |FREQUENCY |PERCENTAGE | |Agree |68 |85 | |Disagree |12 |15 | |Total |80 |100 |

Tables analysed in this section illustrate the contribution of NAMIS to educational development of the society through its coordination of Islamic schools. Majority of respondents agreed as follow: i) NAMIS increases the religious awareness of the pupils and personnel of Islamic schools. ii) NAMIS contributes to the upliftment of educational standards of its member schools iii) Events organised by NAMIS are relevant to the elevation of academic standard and socio-cultural understanding of pupils. v) NAMIS coordinates religious activities of Muslim schools effectively. This and other activities make performance of these schools enhanced to the extent that academic standard obtainable at non-Islamic schools are now achievable at NAMIS schools. CHAPTER FIVE SUMMARY, CONCLUSION, AND RECOMMENDATIONS 5. 1 SUMMARY This study aimed at investigating the contribution of Nigerian Association of Model Islamic Schools (NAMIS) to the development of education in Egbeda local government area of Oyo state in particular and Nigeria in general.

In the course of the study, issues relating to the need for Islamic schools, activities of NAMIS relating to coordination of these schools and upliftment of academic standard and socio-cultural understanding of pupils were examined. The result of the data analysed earlier specifically reveals the following salient points. i) There is need for establishment of more Islamic schools as the existing number now is insufficient to cater for academic and socio-cultural education of Muslim children. ii) While NAMIS is trying a lot to uplift academic standard of Muslim schools, it is still being confronted with funding problem. ii) NAMIS ensures that Islamic schools are adequately funded by their owners and that pupils have sound academic and religious understanding. iv) NAMIS facilitates the achievement of required level of academic standard by Islamic schools obtainable in any good non-Islamic school. 5. 2 CONCLUSION The researcher, basing her opinion on findings in the course of this research, concludes that Nigerian Association of Model Islamic schools (NAMIS) plays crucial roles to the development of education in Egbeda local government area of Oyo State in particular and Nigeria as a country.

Development of education involves growth integrated with scientific, political and technological expansion encompassed in the process of teaching and training of children. This is unachievable without contribution of well focused private bodies such as NAMIS. The body immensely contributes to the development of education in the society through the coordination and indirect management of Islamic schools. 5. 3. RECOMMENDATIONS In view of the findings derived from this research work, the under listed recommendations are proffered by the researcher. ) NAMIS should ensure that there is wider publicity and awareness about the association among Muslim schools in each local government and get them involved in the participation of her activities. b) Private schools should be viewed as participating partner in the course of educational development by the government. There should, hence, be a reduction or cancellation of registration and annual renewal fees and other levies collected from them by the government. ) Muslim parents should be informed about the gain and benefit awaiting their children by registering them in Muslim schools whereby Islamic education can be combined with western education. d) There should be call for mutual cooperation among the management, teachers and parents for the progress of our Islamic schools. e) There should be more call and encouragement for the establishment of Muslim schools due to the inadequate number of operating ones now to cater for the large population of Muslim children. ) The researcher finally suggests that related studies should be carried out on a wider population and society. REFERENCES 1. Akanbi, G. O. et al (2005), “History of Education”, Foundational Courses in Education I. Oyo: B&K Publishers. 2. Alli Faozeyah (2007, January 18th), “NAMIS at a Glance”. Address of the Oyo State president of NAMIS at the Annual Ileya Children Get-together at BCOS, Ibadan. 3. Boyd, W. and E. J. King (1989), The History of Western Education. London: Black. 4. Ejiogu, A. M. (1988), Landmarks in Educational Development in Nigeria. Lagos: Joja Educational Research and Publishers Ltd. . Emunemu, Benedict O. (2008), “Private Sector Participation In Education And Skills Development In Nigeria”. Online reference paper on internet. 6. Fafunwa, A. B. (1975), History of Education in Nigeria. London: George Allen and Unwin Ltd. 7. Fafunwa, A. B. (1983), Development of Education in Nigeria, Trends and Issues in Nigerian Education. Ife: University of Ife Press Ltd. 8. Hornby, A. S. (2003), Oxford Advanced Learner’s Dictionary Of Current English. New York: Oxford University Press. 9. IBERR, International Board of Education Research and Resources (2004), Vision For Muslim Schools.

Cape Town: IBERR Publishers. 10. IBERR (2004), The Concept of Islamisation. Cape Town: IBERR Publishers. 11. Ibitoye, Q. A. (2008), “The Status Of Students’ Motivation In Teaching And Learning Of Islamic Studies In Some Selected Secondary Schools: A Case Study Of Ibadan S. E. Local Government”. Unpublished NCE thesis at Emmanuel Alayande College of Education, Oyo. 12. Kellerman, D. F. (1980), The Lexicon Webster Dictionary. U. S. A: Delair Pub. Company Inc. 13. NAMIS (2000), “Nigerian Association of Model Islamic Schools (NAMIS) Constitutions”. Ibadan: Peace Compuprint. 14.

Ogbuvbu, Enamiroro (2007), “Education, Poverty And Development In Nigeria: The Way Forward In The 21st Century” in European Journal of Social Sciences. Online reference paper on internet. 15. Raimi S. O, et al (2003), Education, Healthy Living and National Development. Lagos: SIBIS Ventures. 16. Wikipedia (2008), “Ansar Ud Deen Society of Nigeria”. Online reference paper on internet. Appendix I: Questionnaire ROLES OF NATIONAL ASSOCIATION OF MODEL ISLAMIC SCHOOLS (NAMIS) IN THE DEVELOPMENT OF EDUCATION IN OYO STATE: A CASE STUDY OF NAMIS, EGBEDA LOCAL GOVERNMENT CHAPTER.

QUESTIONNAIRE Dear Respondent, The questionnaire is designed to identify the roles of NAMIS in the development of education in Oyo state taking Egbeda Local Government as the case study. Please give correct and accurate responses, your responses shall be treated with confidentiality. Briefly state or tick your view where appropriate. Thank you. SECTION A 1. Name of your school (of your child or where you teach or manage): …….. …… …………. .. .. … …………………………… ………… …………… 2. The local government where the school is located: ………………………………………. . Your relationship with the school: Teacher Parent (or guardian) Management. SECTION B Instruction : Tick agree (true) or disagree (false) as appropriate to your view. |S/No. |Question |Agree (True) |Disagree (False) | |1. |A lot of Muslims were converted to other religions in the course of acquiring western | | | | |education during the pre-colonial era in missionary schools. | | | |2. Muslim community needs the establishment of Islamic schools. | | | |3. |Are you aware of NAMIS existence? | | | |4. |NAMIS encourages Islamic schools to provide adequate teaching facilities and personnel | | | | |in their schools | | | |5. |My school management implements NAMIS regulative guidelines fully in the school | | | |6. NAMIS increases religious awareness of pupils and personnel of Islamic schools | | | |7. |NAMIS contributes to the elevation of standards of education of Islamic schools | | | |8. |Events organized by NAMIS are very relevant to the upliftment of academic standard and | | | | |socio-cultural understanding of pupils | | | |9. |NAMIS coordinates religious activities of Muslim schools effectively | | | |10. Islamic schools perform better under NAMIS coordination than before the association | | | | |came into existence | | | |11. |NAMIS lays emphasis on teaching of Islamic related subjects only in their member | | | | |schools | | | |12. Islamic schools achieve required level of academic standard obtainable at other | | | | |non-Islamic schools | | | |13. |The management of my school fund it adequately to ensure better performances of pupils | | | |14. |There is enough number of Islamic schools now | | | |15. NAMIS encourages Muslim philanthropies and associations to establish more Islamic | | | | |schools | | | |16. |NAMIS is adequately funded to carry out its required activities | | | |17. |Is your school a member of NAMIS? | | | |18. |All Islamic schools should be members of NAMIS. | | |

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Surah al-Fatiha

Surah al-Fatiha is the first surah of the Quran and is recited in each prayer as the Prophet, may the mercy and blessings of Allah be upon him, declared, “There is no salah (valid) without the opening chapter of the Book.”[1] On accepting Islam, a person should first memorize Surah al-Fatiha to be able to perform the prescribed prayers. Its meaning should be learnt and contemplated every time we offer salah.

Its name:  It is named Al-Fatihah, the Opening – because it opens the Book and by it the recitation in prayer commences.It is also named Umm al-Qur’an, the Mother of the Qur’an, and Umm al-Kitab, the Mother of the Book, according to the opinion of the majority. This was mentioned by Anas, however Al-Hasan and Ibn Sirin disliked this appellation reasoning that this was the most fitting description for the Preserved Tablet. Al-Hasan also said that the unequivocal verses of the Qur’an comprised the Mother of the Book.

However, it is established in Sahih At-Tirmidhi from Abu Hurayrah (may Allah be pleased with him)? Main ThemeThis Surah is in fact a prayer to the Lord of the universe for seeking guidance to the straight path Who alone can grant it. He alone is worthy of worship and He alone is to be asked for help because He is the Cherisher and the Master of everything in the universe.

He is All-Merciful and has bestowed countless of bounties on His creatures, but at the same time He is the supreme Justice and everybody will have to answer Him on the Day of Judgement for his worldly deeds. When believers implore for the straight path, He always showers blessings on them and protects them from going astray.

Supplication is the core of worship and the Holy Quran encourages the believers for petitioning, “And your Lord said: Invoke Me, I will respond to your supplication…”?

VirtuesLet us look at greatness and benefits of this amazing Surah so that we are reminded of its greatness.1:Greatest Surah of Quran (Umm ul-Quran): Importance of its greatness is described in HadithProphet (SAW) said:”Do you want me to teach you a Surah the like of which has not been revealed in the Torah, the Injeel, the Zabur, nor the Quran?”, and also asked what He recited in His prayers.

He replied Umm-ul-Quran (Surah Fatiha) the Prophet (PBUH) proclaimed, ‘By Him in Whose dominion my soul is, nothing like it has been revealed in the Torah, the Gospel, the Psalms, or the Quran and it is seven of the oft-repeated verses in the Mighty Quran which I have been given.From this hadith, we can say that Surah al-Fatiha has great importance as it is known as “Mother of Quran”.

Also, it has no other match no matter whatever has revealed before Quran. Surah al-Fatiha is the prayer which Prophet Muhammad (SAW) recited in his prayer, that’s why Surah al-Fatiha is the most important part of our prayer and without it our Salah is void.

Pillar of the Salah: As we all know this surah has great importance in prayer whoever not read it in his prayer his Salah is invalid or void. Prophet Muhammad (SAW) said Surah al-Fatiha is”The Mother of the Quran, the Mother of the Book, the Seven Oft-Repeated Verses and the Great recitation.”

Cure of disease: Surah al-Fatiha is the cure for the disease as mentioned in the hadith:Hazrat Abu Saeed al-Khudri narrates:”While on a journey we halted at a place. A girl came to us and said: “The chief of this tribe has been stung by a scorpion and our men are not present, is there anybody amongst you who can recite something upon him to treat him?”

Then, one of our men went along with her although we did not think that he knew any such treatment. However, our friend went to the chief and recited something upon him and the chief was cured. Thereupon, the chief gave him thirty sheep and gave us all milk to drink. When he returned, we asked our friend: “Did you know anything to recite upon him to cure him?”

He said: “No, I only recited Umm al-Kitab (i.e. Surah al-Fatiha) upon him.” We said that do not do anything until we reach Madinah and ask the Prophet regarding this (practice and reward-whether the sheep were lawful or not for us). Upon reaching Madinah, we narrated this to the Prophet (PBUH), whereupon he remarked: “How did he come to know that Al-Fatiha can be used as a cure? (PBUH) Distribute your reward amongst yourselves and a lot a share for me as well.

Light sent from heaven: An Angel addressed the Prophet (SAW) saying,”Rejoice in two lights brought to you which have not been brought to any prophet before you, Al-Fatiha and the last verses of Al- Baqarah”.Ibn ‘Abbas narrated:”While Jibril was with the Messenger of Allah, he heard a noise from above.

Jibril lifted his sight to the sky and said: “This is a door in the Heavens being opened, and it has never been opened before now.” An Angel descended from that door and came to the Prophet and said: “Receive the glad tidings of two lights that you have been given, which no other Prophet before you was given: the Opening of the Book (Al Fatiha) and the last verses of ‘al-Baqarah.’ You will not read a letter of them except that you will gain its benefit.” (Sahih Muslim)

A cure for the heart: This Chapter of Quran have a supplication for protection from misguidance and from the anger of Allah. So this Surah protects the heart from corrupt knowledge and offensive motives.”You (Oh Allah) we worship and from You do we seek help”. (Ibn Qayim)As you can see this Surah has many benefits which we can utilize to protect ourselves from worldly difficulties? TAFSEERWhen we say Al-humdulillah, here ‘AL’ means all or the entire hence meaning all praise is for Allah alone.

The word ‘Rabb’ stands for:(a) Master and Owner,(b) Sustainer, Provider and Guardian,(c) Sovereign, Ruler, Administrator and Organizer.This means that there’s no one worthy of worship, but Allah subhanahu wa ta’ala. He is the Sustainer and Owner of all that He has created in both Alams (Worlds). No prophet, no angel, no human, no so-called god or idol is worthy of worship, but Allah subhanahu wa ta’ala. He alone deserves devotion, worship, gratitude and no one else.

This indicates that Allah subhanahu wa ta’ala is the Lord of the Universe in all these senses.Ar-Rahman and Ar-Raheem are two names derived from the same root Ar-Rahmah (the mercy). One of them is softer than the other, meaning, it carries more implications of mercy.The name Ar-Rahman is exclusively for Allah encompassing every kind of mercy.

Allah subhanahu wa ta’ala is Ar-Rahman for the entire creation regardless of what they believe in, whether they are evil doers or the righteous; they all receive their sustenance from Allah. On the other hand, the word ‘Ar-Raheem’ is exclusively for the believers. Those who believe in Allah subhanahu wa ta’ala receive special blessings from Him and they are the ones who are going to be happy and content in this life and in the Hereafter.

Just look at how Allah subhanahu wa ta’ala right in the beginning of the Qur’an has informed us that He is a Merciful Lord. He doesn’t want to punish people just like that rather He is Forgiving and Merciful. The condition to seek forgiveness or mercy is repentance. May Allah subhanahu wa ta’ala make us among those who seek repentance as soon as they realize they have done something wrong that might have displeased Him. Aameen.

After Allah subhanahu wa ta’ala describes that He is Ar-Rahman and Ar-Raheem, He immediately gives a warning, that along with His mercy, He is also the Master of the Day of Judgment. So that a person should not forget that along with His mercy He is also Just.We must therefore not allow ourselves to be misled.

We should always remember that we are accountable to Him. He is not unaware of what we do in dunya. On the Day of Judgment, He will gather entire mankind from Adam aalyhi sallam to the last child born and ask each of us to give an account of our actions. He has the power and right to pardon us or punish us. We should be constantly striving to please Him.

After the person has praised Allah and thanked Him, now he stands before Him, addressing Him directly; O’ Allah our worship, obedience, submission and devotion is only for You alone, and we only serve You. O’ Allah we know that You are the Lord of the Universe and You have the power over everything, therefore, we only turn to You for help, for our needs and requirements.

By saying Iyyaka na’abudu wa’iyyaka nasta’aeen, we are acknowledging “You alone we worship and to You alone we pray for help.”The word iyyaka means “My whole attention is only on You or You alone.

“The word na’abudu is derived from the Arabic word ‘Abd “Slave” (that is why the most beautiful name to Allah subhanahu wa ta’ala is ‘Abdullah meaning the slave of Allah) and “Na” in Arabic is used as a pronoun for We. So when we say na’abudu we are saying “We worship” hence Iyyaka na’abudu means “You alone we worship.

“Wa in Arabic is used for the English word “and” so when we add wa’iyyaka, we are saying “And to You alone”.Nasta’aeen means to get help or to ask for help.

When we recite “Ihdina alssirata almustaqeem” we are asking Allah subhana wa ta’ala to “Guide us to the path that is straight.”Siraat in Arabic means “The path”We ask Allah subhanahu wa ta’ala to show us the right path and in response to that He opens up the entire Qur’an as if saying, “This is the straight path you’re looking for”.

The straight path mentioned here and elsewhere in the Qur’an refers to Islam. We already mentioned the hadith in which the servant proclaims, ‘Guide us to The Right Way’, and Allah says, “This is for My servant and My servant shall acquire what he has asked for”.When we make such a prayer to our Rabb, how do can we be led astray?

Can we still have doubt and uncertainty in our life when we have asked Allah subhanahu wa ta’ala to show us the Right Path? We can only get lost in labyrinths of doubt and uncertainty due to lack of true knowledge. Let us hold firm to the straight path that Allah subhanahu wa ta’ala has opened up for us.

After asking Allah subhanahu wa ta’ala to show us the straight path and protect us from deviation, we become specific in our prayer.We ask Him to show us the path of those upon whom He has bestowed His mercy i.e. people who are obedient to Allah and His Messengers. We seek refuge in Allah subhanahu wa ta’ala from following the path of those who have earned His wrath, or of those who have lost The Way.

From traditions we learn that those who have earned His wrath are those knew the Scripture; who had read in their Books about the coming of a Last Messenger and his description yet they concealed the truth (meaning the Jews).Who have gone astray? Those who are not in search of the truth. Those who have known what is right but their weaknesses have led them far away (meaning the Christians).

In the last ayah of this beautiful Surah there is a lesson for each one of us; anyone who knows the truth but hides it has earned Allah’s anger and anyone who is not in search of truth may go astray. We beseech Allah subhanahu wa ta’ala to save us from following the path of such a person (or nation). We don’t want that path Ya Allah, save us from treading in their footsteps.

Aameen Ya Rabbil Alameen.? Impact of Surah Al-Fatiha on the life of a Muslim as servant of Allah.

  • {In the Name of Allah, the Most Beneficent, the Most Merciful.}– Always start your affairs with the name of Allah– His mercy is the first attribute used to introduce Allah to you
  • {All praise belongs to Allah, the Lord of all the worlds}– Reflect on His infinite blessings– A practical tip is to remember one blessing in each rak`ah (unit) of your prayer
  • {The Most Beneficent, the Most Merciful.}– The names of mercy are occurred FOUR times in a relatively short Surah– His mercy is the first attribute used to introduce Allah to you.
  •  {Master of the Day of Judgment}
  •  – Reflect on the Day of Judgment– Remember that this prayer may be the last one before you meet Him.
  •  {It is You we worship and You we ask for help.}– This Ayah is the CORE of the Surah, and the essence of Tawhid (confirming the one-ness of Allah)– This is a perfect moment to think about what you want from Allah, and prepare for your upcoming supplication (du`aa’) and wishes
  • {Guide us to the Straight Path}– The number ONE request you definitely need from Allah is guidance, and from Him alone.Remember that If Allah guides you, then the whole world with its temptation won’t matter, so be sincere in your request.

The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray.

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Qur’an And The Life Of A Muslim

It is named Al-Fatihah, the Opening – in light of the fact that it opens the Book and by it the recitation in supplication starts. It is additionally named Umm al-Qur’an, the Mother of the Qur’an, and Umm al-Kitab, the Mother of the Book in light of the way that the noteworthiness of the whole Qur’an is outlined in that.

It is in like way named Sab’ul-Mathani, (the Seven Often Repeated Verses), Al-Hamd, (the Praise), Al-Shifa (The Cure) and Ar-Ruqya, the Spiritual Cure. Its recitation is a condition for the reasonableness of the demand. It is the Mecci Surah of the Holy Quran, which construes that it was found on the Prophet of God while He was in Makkah, i.e. before movement to Madina.

It was at first the fifth part to be revealed yet after Furqan e Hameed was assembled, it was put toward the start. Al-Fatiha itself infers “The Opening” as this territory comes content with beginning of the Holy Book and fills in as a Gateway to look at Quran Majeed further. In addition, it in like way fills in as the beginning of Salah.

It in like way has the pleasure of being the standard Surah that is made known totally. Disregarding the way that it includes 7 Ayats just, yet despite it explains the Veneration of the Almighty in an incredibly comprehensive way and also is a sensational system for supplication of advancing toward Allah for keeping one on the correct way.

THEME: Allah has instructed in this Surah to mankind to offer supplication to Him, who is the Lord of this universe before chasing down course and Who alone can permit it.

The reader should have a firm conviction that the Creator of the universe is the wellspring of all data and the examination of Quran can give him guidance. Islam requires a man to start everything with the name of Allah. By doing this he will keep himself a long way from questionable and wrong deeds.

By then there is offered to of Allah Who is Master, Owner, Sustainer, Provider, Guardian, Sovereign, Ruler, Administrator and Organizer. By then it is consolidated that He is the Master of the Day of Judgment, in this way, everyone is responsible for his deeds. Humankind is only admirer of the Lord and thusly, mankind is requesting bearing in each walk around life.

The course which make mankind positive is required. The individual will’s character off track will continue on through the savagery of Allah (SWT)VIRTUES: There are many virtues related to this Surah.Hazrat Abu Saeed al-Khudri narrates: “While on a journey we finished at a place.

A young woman came to us and expressed: “The leader of this group has been stung by a scorpion and our men are truant, is there anybody among you who can recite something upon him to treat him?” Then, one of our men obliged her in spite of the way that we didn’t deduce that he knew any such treatment.

In any case, our sidekick went to the manager and examined something upon him and the supervisor was cured. Instantly, the manager gave him thirty sheep and gave each one of us deplete to drink. When he returned, we asked our buddy: “Did you know anything to introduce upon him to cure him?” He expressed: “No, I just talked about Umm al-Kitab (i.e. Surah al-Fatiha) upon him.”

We said that don’t do anything until the point that the moment that we accomplish Madinah and ask the Prophet as for this (sharpen and reward whether the sheep were lawful or not for us). In the wake of accomplishing Madinah, we depicted this to the Prophet (PBUH), whereupon he remarked: “How might he come to understand that Al-Fatiha can be used as a cure? (PBUH) Distribute your reward among yourselves and a ton an offer for me likewise”.” (Sahih Bukhari)

TAFSEER OF SURAH AL-FATIAH:In the Name of Allah The main ayah of Surah Fatiha is: For the sake of Allah, the Beneficent, the Most Merciful. (Al-Fatiha: 1) This expression is known as the bismillah. It regards recount it before doing any activity.

The Meaning of the letter Baa The Baa in the Arabic dialect can have three distinct implications:

  1. With – With/for the sake of Allah
  2. Seeking help – Seeking help of the name of Allah
  3. Seeking favoring – Seeking favoring with the name of Allah The Meaning of al-Rahman and al-Raheem Both these names are gotten from a similar root letters: raa, haa, meem; which intends to show kindness.

They are in this way comparable in importance and both are associated with Allah’s (SWT) Mercy. The way that Allah (SWT) notices two of His Names which show to do with Mercy, instead of Might and Power or so on, demonstrates exactly how essential this Attribute is. The distinction between al-Rahman and al-Raheem is that al-Rahman alludes to Allah’s (SWT) Mercy to all of creation.

It is His Mercy which is stretched out to the two adherents and doubters; creatures, and everything that exists. He says in the Qur’an: My Mercy envelops all things. (Al-A’raf: 156) Al-Rahman in this manner shows the outrageous boundlessness of Allah’s (SWT) Mercy. It is said in a hadith that Allah (SWT) isolated Mercy into 100 sections and sent down just a single part to this dunya.

It is from this one a player in His Mercy that creatures indicate kindness to their posterity (Sahih Muslim). Al-Raheem alludes to Allah’s (SWT) Mercy which is particular for the devotees. He says in the Qur’an: Also, He is Full of Mercy to the Believers. (al-Ahzab: 43) Al-Raheem in this way demonstrates the doing of an activity.

All Praise is because of Allah The second ayah is: All acclaim be to Allah, the Lord of the considerable number of universes. (Al-Fatiha: 2) The Meaning of Hamd and the Difference amongst Hamd and Shukr Hamd implies applaud and furthermore appreciation.

The researchers contrasted with regards to the connection between the words hamd and shukr. Some said that they both have a similar importance. In this way, the significance of hamd, in their view, is the same as shukr (appreciation, appreciation). Hamd is something which must be finished with adoration and veneration, however shukr does not require this.

Shukr is helped in light of out which is done to a man however hamd is done basically on the grounds that the one being lauded and said thanks to is deserving of that. The Meaning of Rabb Rabb is normally deciphered as Lord yet it is significantly more including than that. It likewise incorporates the importance of Nurturer, Sustainer, Cherisher et cetera.

The Rabb is the maker, ruler, ace and the person who controls everything. It originates from the root letters raa, baa, baa: which intends to have dominance and control over something.

The Meaning of ‘Aalameen A portion of the contrasting perspectives about it are that it alludes to: 1-Everything which exists other than Allah ta’aalaa 2-Mankind and the jinn 3-Those things which have an insightfulness, and they are four: humankind, jinn, holy messengers, and fiends 4-Those things which have souls The best view is the first, the confirmation being ayah 23 and 24 of Surah Shu’ara.

(23) Said Pharaoh, “And what is the Lord of the universes?” (24) [Moses] stated, “The Lord of the sky and earth and that between them, on the off chance that you ought to be persuaded.” The Beneficent, The Most Merciful The third ayah is: The Beneficent, The Most Merciful. (Al-Fatiha: 3) The clarification of these two names has just been given.

Why at that point is it rehashed? This is to by and by accentuation the significance of the nature of leniency. Likewise, when something is rehashed in the Qur’an, at that point you should take a gander at the ayah before it and after it, to perceive how they are connected. For this situation, the past ayah specified that Allah (SWT) is the Rabb of the considerable number of universes.

In this way, His rehashing the words, al-Rahman al-Raheem from that point forward, demonstrates to us that His being the Rabb – His taking of and supporting and accommodating us – is all piece of His Mercy towards us. Ace of the Day of Reward The fourth ayah is: The Only Owner of the Day of Recompense. (Al-Fatiha: 3)

The Meaning of Maalik: The principal expression of this ayah can be discussed in two courses: either as “Maalik” (with a madd after the meem) or as “Malik” (without the madd). Maalik implies ace, and it alludes to “drain” – the responsibility for. Malik implies ruler, and it alludes to “mulk” – the domain of a man.

God is the Lord of the Day when all ages of humanity assemble on request to render a record of their lead, and when every individual will be at long last remunerated or rebuffed for his deeds. The portrayal of God as Lord of the Day of Judgment following the say of his generosity and sympathy demonstrates that we should recollect another part of God too to be specific, that He will judge all of us, that He is so totally intense, that on the Day of Judgment nobody will have the power either to oppose the requirement of disciplines that He declares or to keep anybody from getting the prizes that He chooses to give.

Consequently, we should not exclusively to love Him for supporting and managing us and for His sympathy and kindness towards us, however ought to likewise hold Him in amazement on account of His equity, and ought not overlook that our definitive bliss or hopelessness rests totally with Him. You (Alone) We Worship The fifth ayah is: (Only you) we love and (only you) we request help. (Al-Fatiha: 5)

Now, there is a move in the Surah from educating us about Allah (SWT) and commending Him, to tending to Him.”We revere” implies we comply. Love is dutifulness and self-humbling. It intends to lower yourself before Allah (SWT) and to submit to His Will. Apparently it is self-dishonor, however actually, it is eminence and beautification.

The ayah certifies the Lordship of Allah and asserts that love is because of Him. “Iyyaaka nasta’een” implies we look for help, support and achievement. As a rule, in many sentences the verb starts things out and after that the protest; yet in this ayah the question of the verb is specified first and after that the verb.

So why would that be? It is with a specific end goal to append significance to it, to Allah (SWT). It likewise alludes the status of the slave and his love which is bring down so it will come in the wake of specifying the Lord, Allah (SWT). Guide us on the Straight Path The 6th ayah is: Guide us on the Straight Path. (Al-Fatiha: 5) This ayah is a dua which we make to Allah (SWT).

We request that he demonstrate to us the Straight Path and to direct us on it, with the goal that we will get His Guidance which moves us nearer and closer to Him. We have to battle towards Allah (SWT) by doing great deeds and by avoiding every single terrible deed which will separate us from Him. The Meaning of Siraat Siraat is a street or a way.

Be that as it may, there are sure conditions which it needs to satisfy keeping in mind the end goal to be a siraat else it would be called something unique, for example, tareeq or sabeel which additionally mean a street. The conditions are that it must be straight. It must achieve the objective and it must be the most limited course to arrive. It should likewise be wide and sufficiently roomy for everybody who needs to movement it.

The Meaning of MustaqeemMustaqeem is gotten from istaqaama, which intends to be straight, upright, amend. We as of now said that for a street to be a sirat it must be straight, so this modifier of mustaqeem again accentuation the straightness of this Path. Another significance of mustaqeem is to stay firm or to stand firm without tilting. For instance, a tree that is solidly grounded when the breeze passes up it. Along these lines, the Straight Path is a way on which individuals are immovably grounded.

The Path of Those The seventh and last ayah is: The way of those you have favored, not of those with outrage on them, nor of the individuals who are off track. (Al-Fatiha: 7) Who are the general population who have been honored by Allah (SWT) and whose Path we request to manual for? This is clarified by Allah (SWT) in another ayah where He says: Whosoever obeys Allah, and the Messenger, they are with those whom Allah has favored, the Prophets, the earnest, the saints and the equitable, and these are the best organization. (Al-Nisa’: 69)

In this way, the favored and favored individuals are the Prophets, the equitable, the saints and the devout. What’s more, who are the general population with outrage on them and the individuals who are off track? This is clarified by the Prophet. ‘Adi ibn Hatim (RA) got some information about those with outrage on them and he answered that it alludes to the Jews. He at that point got some information about the individuals who are off track and he answered that it alludes to the Christians.

This is accounted for by al-Tirmidhi and is credible.Effect on the life of a Muslim1-Forgoing gaining His dismay and endeavouring to acquire his supportIn a Hadith described by Companion Abu-Sa’ad (RA), a section read: “I will instruct a Surah which is the best Surah in the Quran before you leave the Masjid”.

At that point he grabbed hold of my hand and when he planned to leave [the Masjid], I asked him, “Did you not state that you would show me a Surah which is the best Surah in the Qur’an?” He answered, “Yes. It is [the Surah initiating with], ‘All acclaim and thanks are because of Allah’. It is the Seven Oft-Repeated verses and the Great Qur’an that has been given to me.”

2.The regularly adoring, consistently managing nature of God The petition incorporated into the part is routed to God following the revelation by the devotee that he looks for assistance from nobody else however God. This equitable indicates the hugeness of the idea that, God alone is the turner of fortunes, the reliever of agony and the planner of predeterminations.

Along these lines, an adherent ought to dependably swing to God for help as no one but He can change things around for him. This idea helps the devotee to enjoy supplication for his improvement.

3.Have confidence in God’s Mercy The verses of this section incorporate a stressed specify of God’s kindness. It expands the psyche of an adherent to realize that God is dependably there to hear us out, excuse us and better our lives. This general concept gives the devotee an extreme shelter; the asylum of God’s unfathomable kindness.

It’s that place of refuge you can simply swing to if your expectation is honorable and confidence is clear. 4.Affirmation of God’s characteristics The verses say God’s lordship over the world and the great beyond. It passes on the adherent a basic thought that whatever lies in this world is made, kept up and directed by God alone and whatever lies past and after this world; the great beyond, is likewise represented by God in totality. This sets being an unassuming hireling of God and partner all acclaim because of Him.

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Al-Fatihah

It is named Al-Fatihah, the Opening – because it opens the Book and the recitation in prayer commences by it. It is also named Umm al-Qur’an, the Mother of the Qur’an, and Umm al-Kitab, the Mother of the Book because the meaning of the entire Qur’an is summarised therein. It is also named Sab’ulMathani, (the Seven Often Repeated Verses), Al-Hamd, (the Praise), Al-Shifa (The Cure) and ArRuqya, the Spiritual Cure. Its recitation is a condition for the effectiveness of the prayer. It is the Mecci Surah of the Holy Quran.

It was initially the 5th chapter to be disclosed but after Furqan e Hameed was assembled together, it was put at the beginning. Al-Fatiha itself means “The Opening” as this chapter comes right at the start of the Holy Book and serves as a Gateway to read Quran Majeed further. It also has the honor of being the very first Surah that is made known completely. Although it consists of 7 Ayats only, but it still explains the Almighty’s reverence in a very comprehensive fashion and is a great means of asking Allah for keeping one on the right path.Virtues of Surah Fatiha There are many virtues associated with this Surah. Hazrat Abu Saeed al-Khudri narrates: “While on a journey we halted at a place.

A girl came to us and said: “The chief of this tribe has been stung by a scorpion and our men are not present, is there anybody amongst you who can recite something upon him to treat him?” Then, one of our men went along with her although we did not think that he knew any such treatment. However, our friend went to the chief and recited something upon him and the chief was cured. Thereupon, the chief gave him thirty sheep and gave us all milk to drink.

When he returned, we asked our friend: “Did you know anything to recite upon him to cure him?” He said: “No, I only recited Umm al-Kitab upon him.” We said that do not do anything until we reach Madinah and ask the Prophet regarding this (practice and reward whether the sheep were lawful or not for us). Upon reaching Madinah, we narrated this to the Prophet (PBUH), whereupon he remarked: “How did he come to know that Al-Fatiha can be used as a cure? (PBUH) Distribute your reward amongst yourselves and a lot a share for me as well”Theme of Surah Fatiha Allah has taught in this Surah to mankind to offer prayer to Him, who is the Lord of this universe before seeking guidance and Who alone can grant it.

The reader should have a firm belief that the Creator of the universe is the source of all knowledge and the study of Quran can provide him guidance. Islam requires a man to commence everything with the name of Allah. By doing this he will keep himself away from evil and wrong deeds. Then there is prayer of Allah Who is Master, Owner, Sustainer, Provider, Guardian, Sovereign, Ruler, Administrator and Organizer. Then it is added that He is the Master of the Day of Judgment, thus, everyone is accountable for his deeds. Mankind is only worshiper of the Lord and for this reason, mankind is requesting for guidance in every walk of life. The guidance which make mankind favorable is required. The one who will be astray will suffer the wrath of Allah (SWT).

Brief Tafseer of Surah FatihaIn the name of Allah The first ayah of Surah Fatiha is: In the name of Allah, the Beneficent, the Most Merciful.  This phrase is known as the bismillah. It is good to recite it before doing any action.The Meaning of the letter Baa The Baa in the Arabic language can have three different meanings:

  • With – With / In the name of Allah
  • Seeking help – Seeking help of the name of Allah
  • Seeking blessing – Seeking blessing with the name of AllahThe Meaning of al-Rahman and al-RaheemBoth these names are derived from the same root letters: raa, haa, meem; which means to have mercy.

They are thus similar in meaning and both are connected to Allah’s (SWT) Mercy. The fact that Allah (SWT) mentions two of His Names which have to do with Mercy, rather than Might and Power or so on, shows just how important this Attribute is.The difference between al-Rahman and al-Raheem is that al-Rahman refers to Allah’s (SWT) Mercy to all of creation. It is His Mercy which is extended to both believers and disbelievers; animals, and everything that exists.

He says in the Qur’an:My Mercy encompasses all things. Al-Rahman therefore indicates the extreme vastness of Allah’s (SWT) Mercy. It is mentioned in a hadith that Allah (SWT) divided Mercy into 100 parts and sent down only one part to this dunya. It is from this one part of His Mercy that animals show mercy to their offspring (Sahih Muslim).

Al-Raheem refers to Allah’s (SWT) Mercy which is specific for the believers. He says in the Qur’an:All Praise is due to AllahThe second ayah is: All praise be to Allah, the Lord of all the worlds. The Meaning of Hamd and the Difference between Hamd and ShukrHamd means praise and thankfulness. The scholars differed as to the relation between the words hamd and shukr. Some said that they both have the same meaning.

So, the meaning of hamd, in their view, is the same as shukr (gratitude). Hamd is something which must be done with love and reverence, but shukr does not need this. Shukr is done in response to a favour which is done to a person but hamd is done simply because the one being praised and thanked is worthy of that.The Meaning of ‘AalameenSome of the differing views about it are that it refers to:

  • Everything which exists other than Allah ta’aalaa
  • Mankind and the jinn
  • Those things which have an intellect, and they are four: mankind, jinn, angels, and devils
  • Those things which have soulsThe best view is the first one, the proof being ayah 23 and 24 of Surah Shu’ara.

Said Pharaoh, “And what is the Lord of the worlds?” Moses said, “The Lord of the heavens and earth and that between them, if you should be convinced.The Beneficent, The Most MercifulThe third ayah is:The Beneficent, The Most Merciful. There is repetition of these two names to emphasize the importance of the quality of mercy.

Also, when something is repeated in the Qur’an, then you should look at the ayah before it and after it, to see how they are related. In this case, the previous ayah mentioned that Allah (SWT) is the Rabb of all the worlds. So, He repeating the words, al-Rahman al-Raheem after that, shows us that His being the Rabb – His taking of and sustaining and providing for us – is all part of His Mercy towards us.

Master of the Day of RewardThe fourth ayah is:The Only Owner of the Day of Recompense. The Meaning of MaalikThe first word of this ayah can be recited in two ways: either as “Maalik” (with a madd after the meem) or as “Malik” (without the madd). Maalik means master, and it refers to “milk” – the ownership of something. Malik means king, and it refers to “mulk” – the dominion of a person.God is the Lord of the Day when all generations of mankind gather together on order to render an account of their conduct, and when each person will be finally rewarded or punished for his deeds.

The description of God as Lord of the Day of Judgement following the mention of his benevolence and compassion indicates that we ought to remember another aspect of God as well-namely, that He will judge us all, Hence, we ought not only to love Him for nourishing and sustaining us and for His compassion and mercy towards us, but also hold Him in awe because of His justice.

So, the favored and blessed people are the Prophets, the righteous, the martyrs and the pious. And who are the people with anger on them and those who are astray? This is explained by the Prophet. ‘Adi ibn Hatim (RA) asked him about those with anger on them and he replied that it refers to the Jews. He then asked him about those who are astray and he replied that it refers to the Christians. Impact of Surah Al-Fatiha on the life of a Muslim as servant of Allah.The recitation of Surat Al-Fatiha in every Salat cause us to reflect deeply on our relationship with Rabb Al-‘Alameen; it drive us to ensure that we are sincere to the meaning of the words we utter when we say You alone we worship, and in You alone we seek help.

Reciting these words cause us to shape our lives according to His commands and prohibitions, in preparation for meeting the Owner/King of the Day of Judgement. And above all else, it informs us and reminds us that all praise belongs to Allah, the Lord of the worlds. The hamd or praise over, the Surah draws attention to the all-encompassing providence of God, His mercy, and His justice; and thus gives a comprehensive picture of divine attributes which operate to provide man with all that he needs to sustain and develop the humanity in him and prevent him from going down in the scale of life.

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The Opening Argumentative Essay

Table of contents
  1. “In The Name of Allah, The Beneficent, The Merciful.”
  2. “(All) praise is (only) Allah’s, the Lord of the Worlds.”
  3. “The Beneficent, The Merciful.”
  4. “Master of the Day of Judgement.”
  5. “Thee (alone) do we worship and of Thee (only) do we seek help.”
  6. “Guide us (O’ Lord) on the Straight Path.”
  7. “The path of those upon whom Thou hast bestowed Thy bounties, not (the path) of those inflicted with Thy wrath, nor (of those) gone astray.

“The Opening (Surah e Fatiha) has a different opening tone as compared to other surahs, its tone is extraordinary and has a particular style which is clearly different from others. The others surah of Quran includes commands for the mankind from Allah, whereas Surah e Fatiha is a way for the mankind to speak and communicate to their creator Allah Almighty without any mediator.It is a Mecci surah of Quran which means it was discovered by Prophet PBUH when he was in Makkah. It is kept at the the beginning of Quran and serves as a gateway to read the Holy Quran.

It consists of 7 surahs and it is also a way to salah. Surah e Fatiha is described as the Mother of the Quran and the Seven oft-repeated verses. It describes the basic tenets of Islam, belief in Allah, the Prophet Muhammad PBUH and the purification of the soul and character. In many ways, Surah e Fatiha is a summary of the main themes of the Qur’an.

The scholars have mentioned that the Qur’an is broadly divided into 3 main themes. Number one the Quran speaks about Allah, number two about the Prophets and past nations, and number three about the halal and haram.

  1. Allah: In the first three verses of the surah Allah Almighty tells about the very first principle that is to know Allah about His creation, His power, His attributes, His names. It gives us the message of Tauheed. It tells us that and most beneficent and that He is the owner of the day of Judgement.
  2. Prophet:In the next verses of Surah, the second principle is described. It tells us to follow the Prophet PBUH his sacrifices, his life, his way of living, his character. It tells us to follow the straight path, the path of Prophet Muhammad PBUH to follow his Sunnah. And that he is the best example to follow.
  3. Halal and Haram:After following the first two principles a person heart becomes pure and it allows a person to do only those things that Allah loves and follow the Sunnah and straight path of the Prophet Muhammad PBUH this helps a person to do halal deeds which leads to attain Allah’s grace, blessings and love.

Whereas if a person will not follow the first two principles it will lead to the creation of an evil person who does bad deeds and we only get Allah’s wrath and anger. There are many virtues of Surah e Fatiha such asIbn ‘Abbas narrated:”While Jibril was with the Messenger of Allah, he heard a noise from above. Jibril lifted his sight to the sky and said: “This is a door in the Heavens being opened, and it has never been opened before now.”

An Angel descended from that door and came to the Prophet and said: “Receive the glad tidings of two lights that you have been given, which no other Prophet before you was given The Opening of the Book (Al Fatiha) and the last verses of ‘al-Baqarah.’ You will not read a letter of them except that you will gain its benefit.” (Sahih Muslim).

Impact of Surah e Fatiha On the Life of Muslim

There are many impact of surah e fatiha on the life of a Muslim. It is a blessing and holds a great position in the heart of every Muslim. By accepting every single word of it a person submits himself to Allah and because of submission of a person to Allah SWT we shape our lives in every manner possible. We recite surah e fatiha 17 times a day and without it our prayer remains incomplete. It helps us solve all our problems in daily life and connect us to Allah. It creates a mentality in the believer that the road to every moment of happiness and contentment.

Every word of each verse nurture a sense of gratitude for the losses, hardships, and disappointments we face in life, by realizing that Allah offers us an opportunity to gain nearness to Him and forgiveness and rewards through patience during such events in life.

Tafseer of Surah e Fatiha

The first ayat of Surah Fatiha is: In the name of Allah, the Beneficent, the Most Merciful. It is known as bismillah. It is good and necessary to recite before every action.

The Meaning of al-Rahman and al-Raheem

Both these names are derived from the same root letters: raa,haa, meem; which means to have mercy. They both similar in meaning and both are connected to Allah. The fact that Allah and mention of two of His Names which have to do with Mercy, rather than Might and Power, to show just how important this is. The difference between al-Rahman and al-Raheem is that al-Rahman refers to Allah mercy to all of creation.

It is His mercy which is extended to everything that exists. Al-Raheem refers to Allah’s mercy which is specific for the believers. It indicates the doing of actions. The second verse:The second ayat is: All praise be to Allah, the Lord of all the worlds. The word hamd means praise and thankfulness.

The meaning of hamd, is the same as shukr. Hamd is something which must be done with love and affection, but shukr does not need this. Shukr is done in response to a favour which is done to a person but hamd is done simply because the one being praised and thanked. The Meaning of Rabb and Aalameen:

  1. Rabb is usually means and translate as Lord but it is much more. The Rabb is the creator, the king, the master and the one who controls everything in this universe. It comes from the root letters raa, baa which means to have control over everything.
  2. Aalameen means everything which exists other than Allah that is mankind, jinn, angels, and devils. In short, all those things which have souls.

The third verse: The third ayat is: The Beneficent, The Most Merciful. The explanation of these two names has already been given. Why is it repeated? This is to once again emphasize the importance of the mercy. Also, when something is repeated in the Quran, then you should look at the ayat before it and after it, to see how they are related.

In this case, the previous ayah mentioned that Allah is the Rabb of all the worlds. So, repeating the words, al-Rahman and al-Raheem after that, shows us that being the Rabb He provides us mercy.The fourth verse:The fourth ayat is: The Only Owner of the Day of Recompense.The Meaning of Maalik.

Maalik means master and refers to “milk” that is the ownership of something whereas Malik means king, and it refers to “mulk” that is the dominion of a person. God is the Lord of the Day of Judgement. He will judge us He is powerful, that on the Day of Judgement no one will have the power either to resist the enforcement of punishments that He decrees or to prevent anyone from receiving the rewards that he decides to bestow. Hence, we should not forget that our ultimate happiness or misery rests completely with Him.

The fifth verse:The fifth ayat is: You (alone) we worship and You (alone) we ask for help. Now we are addressing Allah. Worship means to obey, it means to submit yourself before Allah and to His Will. The ayah tells us that lordship and worship is due to Him. “Iyyaaka nasta’een” means we seek help, support and success.

Usually, in most sentences the verb comes first and then the object but here the object of the verb is mentioned first and then the verb so to attach importance to it, to Allah refers the status of the slave and his worship which is lower so it will come after mentioning the Lord, Allah. The sixth verse:The sixth ayat is: Guide us on the Straight Path. This ayah is a dua which we make to show us the straight path and to guide us on it, so that we will get guidance and get closer to Him. We must prevent ourselves from doing bad deeds so that it doesn’t draw us far away from Allah The Meaning of Siraat and Mustaqeem:

  1. Siraat is a road or a path. The ways to fulfil a siraat is tareeq or sabeel which also mean a road. The conditions are that it must be straight,reach the goal, it must be the shortest route to get there, must also be wide and spacious enough for everyone who wants to travel it.
  2. Mustaqeem is derived from the word istaqaama, which means to be straight, upright.The adjective of mustaqeem is to emphasize again the straightness of this path. The seventh and final verse:The seventh ayat is:The path of those you have blessed, not of those with anger on them, nor of those who are astray.

So, the favoured and blessed people are the Prophets, the martyrs and the pious. And who are the people with anger on them and those who are astray? This is explained by the Prophet. ‘Adi ibn Hatim (RA) asked him about those with anger on them and he replied that it refers to the Jews. He then asked him about those who are astray and he replied that it refers to the Christians. This is reported by al-Tirmidhi and is authentic.

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