The Messenger of Allāh ﷺ said:

“There are over 70 branches of faith. The highest is to bear witness that ‘There is no god but Allāh and Muhammad is the Messenger of Allāh’ (lā ilāha illallāhu Muhammadur rasūlullāh). The lowest is the removal of harm from the road. Modesty is also of faith.” ¹

The ‘Seventy-Seven Branches of Faith’ ² are a collection of Qur’anic verses and Prophetic narrations compiled by Imām al-Bayhaqī (Allah be pleased with him) in 458 A.H. In it, he explains the essential virtues that reflect true faith (imān). These seventy-seven branches are some of the essential attributes and characteristics that a true believer should have or strive towards having.

Complete Iman in reality consists of three components:

Confirmation by heart of all the essentials of Iman
Confirmation by tongue of all the essentials of Iman
Confirmation by actions of all the essentials of Iman

Thus, the ”77 Branches of Faith” are divided into three categories:

The first of which concern the intention, belief and action of the heart,
The second concern the use of the tongue,
and the third concern all the remaining parts of the body.

Abdul Hakim Murad, professor of Divinity at Cambridge University, was the first to translate this work into the English language ³. As the book is no longer in print, here then are the Seventy-Seven Branches of Faith:

1. Belief in Allah (Testimony of Faith: La ilaha illallah’ (there is no true god except Allah)
2. To believe that everything other than Allah was non-existent. Thereafter, Allah Ta’ala created these things and subsequently they came into existence.
3. To believe in the existence of Angels (Malaaikah).
4. To believe that all the Heavenly Books (Kutub) that were sent to the different prophets are true. However, apart from the Quran, all other books are not valid anymore.
5. To believe that all the prophets are true. However, we are commanded to follow Muhammad (peace and blessings be upon him) alone.
6. To believe that Allah Ta’ala has knowledge of everything from before-hand and that only that which He sanctions or wishes will occur.
7. To believe that the Day of Resurrection (Qiyaamah) will definitely occur.
8. To believe in the existence of Paradise (Jannah).
9. To believe in the existence of Hell (Jahannam).
10. To have love for Allah Ta’ala.
11. To have love for Rasulullah (peace and blessings be upon him).
12. To love or hate someone solely because of Allah.
13. To execute all good acts with sincerity (the intention of deen; to please Allah alone).
14. To regret and express remorse when a sin is committed.
15. To fear Allah Ta’ala.
16. To hope for the mercy of Allah Ta’ala.
17. To be modest.
18. To express gratitude (Shukr) over a bounty or favour.
19. To fulfil promises.
20. To exercise patience (Sabr).
21. To consider yourself lower than others.
22. To have mercy on the creation.
23. To be pleased with whatever you experience (decree) from Allah Ta’ala.
24. To place your trust in Allah Ta’ala.
25. Not to boast or brag over any quality that you posses.
26. Not to have malice or hatred towards anybody.
27. Not to be envious of anyone.
28. Not to become angry.
29. Not to wish harm for anyone.
30. Not to have love for the world.

31. To recite the Kalimah with the tongue.
32. To recite the Quran.
33. To acquire knowledge.
34. To pass on knowledge.
35. To make dua.
36. To make the zikr of Allah Ta’ala.
37. To abstain from the following: lies, backbiting (gheebah), vulgar words, cursing, singing(indecent) that is contrary to the Shariah.

38. To make wudhu, ghusl, and keep one’s clothing clean.
39. To be steadfast in offering Salaat.
40. To pay zakaat and sadaqatul fitr.
41. To fast.
42. To perform the Hajj.
43. To make i’tikaaf.
44. To move away or migrate from that place which is harmful for one’s religion (deen).
45. To fulfil the vows that have been made to Allah.
46. To fulfil the oaths that are not sinful.
47. To pay the kaffarah for unfulfilled oaths.
48. To cover those of the body that are compulsory (fard) to cover.
49. To make qurbaani (sacrifice for Allah).
50. To enshroud and bury the deceased.
51. To fulfil your debts.
52. To abstain from prohibited things when undertaking monetary transactions.
53. Not to conceal something true which you may have witnessed.
54. To get married when the Nafs desires to do so.
55. To fulfil the rights of those who are under you.
56. To provide comfort to one’s parents.
57. To rear children in the proper manner.
58. Not to sever relations with one’s friends and relatives.
59. To obey one’s master.
60. To be just.
61. Not to initiate any way that is contrary to that of the generality of the Muslims.
62. To obey the ruler, provided what he orders, is not contrary to the Shariah.
63. To make peace between two warring groups or individuals.
64. To assist in noble tasks.
65. To command the good and prohibit the evil (An Nahyi ‘Anil Munkar).
66. If it is the government, it should mete out punishments according to the Shariah.
67. To strive against the enemies of deen (if possible by hand, if not by tongue (pen), if not by heart) whenever such an occasion presents itself.
68. To fulfil one’s trusts (amaanah).
69. To give loans to those who are in need.
70. To see to the needs of one’s neighbour.
71. To ensure that one’s income is pure.
72. To spend according to the Shariah.
73. To reply to one who has greeted you.
74. To say Yarhamukallah when anyone say Alhamdulillah after sneezing.
75. Not to cause harm to anyone unjustly.
76. To abstain from games and amusements that are contrary to the Shariah.
77. To remove pebbles, stones, thorns, stick etc. from the road.

References:
[1] Sahīh Bukhārī
[2] Al-Bayhaqī, Shu’ab al-Īmān.
[3] al-Qazwīnī, 1300. Mukhtasar Shu’ab al-Imān. Translated from Arabic by TJ Winter, 1990. India: The Quilliam Press.

    The Holy Qur’an gives the important message that Allah is One. He is Independent. He does not need any support. Everything depends on Him. He has no father and has no son or daughter. There is none like unto Him. (Holy Quran Chapter 112, verses 2-5)

    Islam stresses the need to have firm belief in various attributes of Allah, the Creator and the Controller of the Universe. He is the Lord of all the worlds. He is the Gracious, the Merciful. He is the Master of the Day of judgement. (1: 1-4)

    For human beings, He is a very personal God. He listens to their supplications and prayers (2:187). He provides for all their needs (42:20). He overlooks their shortcomings and forgives their excesses (39:54). He is there whenever they need Him, in distress or prosperity (13:27). He deals with His creation with mercy, love and compassion (3:31).

    He cannot be seen with physical eyes but reveals Himself to man through His Prophets and through the working of His attributes. Allah is eternal and infinite. He lives today as He lived before and will continue to live hereafter. He speaks to people as He spoke in the past. All His attributes are Ever Lasting.

In Islamic doctrine, on the Last Day, when the world will come to an end, the dead will be resurrected and a judgment will be pronounced on every person in accordance with his deeds. Although the Qurʾān in the main speaks of a personal judgment, there are several verses that speak of the resurrection of distinct communities that will be judged according to “their own book.” In conformity with this, the Qurʾān also speaks in several passages of the “death of communities,” each one of which has a definite term of life. The actual evaluation, however, will be for every individual, whatever the terms of reference of his performance. In order to prove that the resurrection will occur, the Qurʾān uses a moral and a physical argument. Because not all requital is meted out in this life, a final judgment is necessary to bring it to completion. Physically, God, who is all-powerful, has the ability to destroy and bring back to life all creatures, who are limited and are, therefore, subject to God’s limitless power.

Some Islamic schools deny the possibility of human intercession but most accept it, and in any case God himself, in his mercy, may forgive certain sinners. Those condemned will burn in hellfire, and those who are saved will enjoy the abiding joys of paradise. Hell and heaven are both spiritual and corporeal. Beside suffering in physical fire, the damned will also experience fire “in their hearts.” Similarly, the blessed will experience, besides corporeal enjoyment, the greatest happiness of divine pleasure.

Social service

Because the purpose of human existence is submission to the Divine Will, as is the purpose of every other creature, God’s role in relation to human beings is that of the commander. Whereas the rest of nature obeys God automatically, humans are the only creatures that possess the choice to obey or disobey. With the deep-seated belief in Satan’s existence, humanity’s fundamental role becomes one of moral struggle, which constitutes the essence of human endeavour. Recognition of the unity of God does not simply rest in the intellect but entails consequences in terms of the moral struggle, which consists primarily in freeing oneself of narrowness of mind and smallness of heart. One must go out of oneself and expend one’s possessions for the sake of others.

The doctrine of social service, in terms of alleviating suffering and helping the needy, constitutes an integral part of Islamic teaching. Praying to God and other religious acts are deemed to be incomplete in the absence of active service to the needy. In regard to this matter, the Qurʾānic criticisms of human nature become very sharp: “Man is by nature timid; when evil befalls him, he panics, but when good things come to him he prevents them from reaching others.” It is Satan who whispers into a person’s ears that by spending for others he will become poor. God, on the contrary, promises prosperity in exchange for such expenditure, which constitutes a credit with God and grows much more than the money people invest in usury. Hoarding of wealth without recognizing the rights of the poor is threatened with the direst punishment in the hereafter and is declared to be one of the main causes of the decay of societies in this world. The practice of usury is forbidden.

With this socioeconomic doctrine cementing the bond of faith, there emerges the idea of a closely knit community of the faithful who are declared to be “brothers unto each other.” Muslims are described as “the middle community bearing witness on humankind,” “the best community produced for humankind,” whose function it is “to enjoin good and forbid evil” (Qurʾān). Cooperation and “good advice” within the community are emphasized, and a person who deliberately tries to harm the interests of the community is to be given exemplary punishment. Opponents from within the community are to be fought and reduced with armed force, if issues cannot be settled by persuasion and arbitration.

Because the mission of the community is to “enjoin good and forbid evil” so that “there is no mischief and corruption” on earth, the doctrine of jihad is the logical outcome. For the early community it was a basic religious concept. The lesser jihad, or holy striving, means an active struggle using armed force whenever necessary. The object of such striving is not the conversion of individuals to Islam but rather the gaining of political control over the collective affairs of societies to run them in accordance with the principles of Islam. Individual conversions occur as a by-product of this process when the power structure passes into the hands of the Muslim community. In fact, according to strict Muslim doctrine, conversions “by force” are forbidden, because after the revelation of the Qurʾān “good and evil have become distinct,” so that one may follow whichever one may prefer (Qurʾān), and it is also strictly prohibited to wage wars for the sake of acquiring worldly glory, power, and rule. With the establishment of the Muslim empire, however, the doctrine of the lesser jihad was modified by the leaders of the community. Their main concern had become the consolidation of the empire and its administration, and thus they interpreted the teaching in a defensive rather than in an expansive sense. The Khārijite sect, which held that “decision belongs to God alone,” insisted on continuous and relentless jihad, but its followers were virtually destroyed during the internecine wars in the 8th century.

Beside a measure of economic justice and the creation of a strong idea of community, the Prophet Muhammad effected a general reform of Arab society, in particular protecting its weaker segments—the poor, the orphans, the women, and the slaves. Slavery was not legally abolished, but emancipation of slaves was religiously encouraged as an act of merit. Slaves were given legal rights, including the right of acquiring their freedom in return for payment, in installments, of a sum agreed upon by the slave and his master out of his earnings. A slave woman who bore a child by her master became automatically free after her master’s death. The infanticide of girls that was practiced among certain tribes in pre-Islamic Arabia—out of fear of poverty or a sense of shame—was forbidden.

Distinction and privileges based on tribal rank or race were repudiated in the Qurʾān and in the celebrated “Farewell Pilgrimage Address” of the Prophet shortly before his death. All are therein declared to be “equal children of Adam,” and the only distinction recognized in the sight of God is to be based on piety and good acts. The age-old Arab institution of intertribal revenge (called thaʾr)—whereby it was not necessarily the killer who was executed but a person equal in rank to the slain person—was abolished. The pre-Islamic ethical ideal of manliness was modified and replaced by a more humane ideal of moral virtue and piety.

We need to practice the adab above to improve ourselves in our daily life and keep improving day by day. We cannot give up in what ever we are doing. A small change in a day on everyday may give us a big impact at the end of the day. We need to keep fighting doing good deeds so that we can balance both, the world and the hereafter.

 

Don’t worry about the mud. Jumping in puddles can provide hours of fun for your child, small or large, and provide a reason to get them out the door and outside playing.

2. Set up a tent in the backyard

Fill the tent with a few of your child’s favourite things- a stuffed animal, books, and a snack. You may be surprised at how much fun simply relocating some of their favourite activities to an outdoor space can be.

3. Pick flowers and make a bouquet

You don’t even need flowers to make a beautiful bouquet! Encourage your child to gather leaves, branches, and other beautiful things they find outside. You can use put them in a vase and use them as a centrepiece for your kitchen or dining room table.

4. Give your child a camera to take photos of nature

Not only will they get a chance to express their artistic side, taking photos of nature will give an opportunity for your child to pay closer attention to the world and details around them.

5. Rake a pile of leaves for your child to jump in

Like jumping in puddles, jumping in leaves can result in hours of active play, getting out any pent up energy.

6. Collect items for your next craft activity

Twigs, flowers, rocks, leaves, even grass can all provide great materials for a familiar craft or activity. Not only will it provide an opportunity for your child to engage in nature, but they’ll also get to test their creative abilities.

7. Make time for a walk around the park or neighbourhood daily

The wonderful thing about making this a daily ritual is that it will provide an opportunity for your child to see the change that happens in the world around them. From rainy and sunny days, to the changing of seasons, these walks are a great time to spend time outdoors, as well as time with the family.

8. Sing songs about nature

Creating emotional connections through song is powerful. Get your kids engaged with the outdoors by singing marching songs along your daily walk or hike!

9. Play in the dirt or sand with spoons and bowls

This activity is incredibly simple and can be especially fun for smaller children- no buckets or shovels needed unless you already have them lying around!

A fun twist is to fill one of the bowls with water and allow your child to make their own concoctions out of water, sand, grass, and anything else they might find lying around in their immediate vicinity.

10. Get a magnifying glass for your child

This is a great alternative to the Spoons and Bowls activity above, particularly if you are looking to still engage your child with the outdoors but need a break from cleaning up the mess.

11. Make a map of your local park or backyard

Older children can learn a lot of things from this fun activity that causes them to think about their surroundings on a larger scale.

Maps can be as intricate or as simple as is appropriate for your child’s age!

12. Build a fort outside with old blankets and cardboard boxes

Building the fort should be just as fun as playing in it. Use any household items that you can find, and that you don’t mind getting dirty, to throw in the mix!

13. Look for shapes in the clouds

This classic activity is perfect for those who don’t have much access to large green spaces. Sitting and looking at the clouds can be easily done from your porch or rooftop as well as your backyard.

Older children can even learn about the different types of clouds and what those mean about the weather and world around them.

14. Prepare an outdoor picnic

Pack up some sandwiches and enjoy them in the park!

15. Treasure hunts

These definitely require more preparation and time, but can make incredible lasting memories and cause your child to look closely at familiar, everyday objects like rocks or trees.

16. Going out in the rain

Don’t let inclement weather keep your kids from going outside. There’s a lot to learn about being outside during rainy, cold days, and as long as your child is appropriately dressed, studies have shown that there’s no danger of ‘catching’ a cold outside during cold weather.

17. Read books about the outdoors – or take books outside!

Books are always a great way to emotionally engage with or introduce a new topic to your child.

From books about animals to books that take place in a natural setting, there are a million ways to introduce your child to a love of the outdoors through a book. Or just make a ‘nest’ for them with their favourite book outside!

18. Identify things in nature (birds, animals, and plants)

Learning the names of animals, as well as interesting facts about them, is a particularly great way to give a gentle nudge to children who would prefer to stay inside with their nose in a book.

For example, did you know that pigeons can do math or that frogs can totally freeze in the winter and come back alive in the summer?

Questions like these can be the first step in encourage your kid to learn about differences in various species of birds, frogs, mammals, and other animals that you might see on a day to day basis.

19. Create a nature notebook

Set aside a notebook specifically to log notes from things observed in nature. It could be watching the family of birds in the backyard or taking notes after your weekly hike.

Journals or logs allow us to see the changes over time, so read through your child’s notebook with them at the end of a season and discuss how much everything has changed.

20. Join a park group

There are lots of groups, associations and societies out there that focus on being outdoors and appreciating nature. If you’re finding the task of facilitating outdoor time a bit daunting, or are simply interested in learning more about their programmes, check one out!

21. Pick fruits or veggies at your local farmers market

This is a great way to combine grocery shopping with learning more about our ecosystems and nature. Encourage your kids to ask questions from the local farmers about how the fruits and veggies are grown!

22. Plant a small garden

Whether inside or outside, get your child to assist you (or take the lead) in planting a small garden. Herbs like mint can be especially fun as they grow well and are easy starter plants.

Gardening will teach your child the power of patience and responsibility while encouraging them to connect with nature.

23. Simply BE IN NATURE with no other distractions

This can be the hardest but the most beneficial thing to do to connect your kids to nature and their environment. Simply being in nature makes time for unstructured play, teaching your child their own capacities and ways of engaging.

Leave your agenda and technology at home and simply be in a beautiful space.

Moderation has not only much to say about the personal conduct of individuals and the community’s collective ethos, but also on the use of the earth’s resources and care for its natural environment. The substance of this teaching is elsewhere endorsed in the Quran where the text speaks of balance (al-mizan) in the creation of this earth and the terrestrial universe, all of which have been created in a state of grand natural equilibrium, “so weigh all things fairly and do not disturb the (God-ordained) balance.” (al-Rahman, 55:7).

Three other concepts of relevance to sustainability conveyed in the Quran, are firstly, humankind’s assignment as the trustees and vicegerents (Khalifah) of God on earth to act as bearers of a mission and responsibility to establish a just socio-economic order therein (al-Baqarah, 2:30). The utilisation of earth’s natural resources such as land, water, air, fire (energy), forests, and oceans are considered the right and joint property of the people. Since humankind is God’s vicegerent on earth, they should take every precaution to ensure the rights and interests of its other inhabitants, including the animals and birds, are fulfilled, not only of this but also of future generations.

The second and still related concept is that of ‘building the earth’ (i’mar al-ard), also known as ‘umran’, or building of a humane civilisation on earth, which has been expounded in much detail by Muslim scholars, notably the Andalusian scholar, ‘Abd al-Rahman Ibn Khaldun (d. 1406 CE) and others. Justice and being good to others (al-’adl wa’l- ihsan), which are essential to a humane civilisation, envisage not only the general wellbeing of the present but also of the future generation.

The third aspect of relevance to sustainability in the Quran is the avoidance of prodigality (Israf, al-A’raf, 7:31) and extravagance (al-tabdhir, al-Isra’, 17-27). The two are basically synonymous, yet a technical distinction has been drawn between them. Israf signifies prodigality and wasteful use of what is otherwise permissible, such as one who consumes food in excess, or uses water wastefully, even for purposes of cleanliness and ablution.

Tabdhir on the other hand is spending on that which is unlawful in the first place, such as the purchase of drugs and gambling tools. With regard to the former, the text says that “God does not love the prodigals — al-musrifun,” and in reference to the latter, that they are the “the devils’ brethren,” both of which expressions signify primarily moral and behavioural aspects of human conduct, but can be the subject of legal action if they amount to manifest harm (darar).

The lawful government is then authorised, under the concept of public interest (maslahah), and just policy (siyasah ‘adilah) to impose restrictions on that which may be permissible, and also to elevate to a prohibition what is reprehensible (makruh) in the shariah. The Islamic legal maxim-cum-hadith that ‘harm may not be inflicted nor reciprocated [in the name of] Islam would in principle authorise the individual and the community to take legal action against persons and organisations, even states, that are guilty of environmental damage and destruction.

The Prophet of Islam has added his voice to say with regard, for instance, to greening the earth that “anyone who plants a tree, no human nor any of God’s creatures will eat from it without it being reckoned as charity from him.”

In another widely quoted hadith, the Prophet has said that even if one hour remained before the final hour and one has a palm-shoot in his hand, he should plant it.

In yet another hadith report, Abu Barzah once asked the Prophet: “Teach me something so that I may derive benefit from it.”

He said, “Remove the trash away from the walkways of the Muslims.”

Muslim leaders, such as the first caliph Abu Baker, advised their troops that when engaged in war with the enemy forces, they must not chop down trees nor destroy agriculture, nor kill an animal, unless it be for essential human needs.

In another hadith, the Prophet has also said that anyone who “kills a sparrow in vain, God Almighty will take him to task for it in the Day of Judgment.”

Islamic teachings are also emphatic on cleanliness in both personal hygiene and the enhancement of beauty. With regard to the former, the Quran says that “God loves those who insist on cleanliness — al-mutatahhirin (al-Baqarah, 2:222), and the latter is the subject of a renowned hadith, which declares succinctly that “cleanliness is one half of the faith”.

One can elaborate further, but even from what has been said, it is clear that sustainability, moderation, and cleanliness are entrenched in Islamic teachings and are integral to the faith of the believers. Rich and resourceful as these sources are, yet many aspects of these teachings are being neglected in the personal behaviour, speech and lifestyles of Muslims generally, to which Malaysia is also not an exception.