P2 Notes

Passages of Hadith
Hadiths
1 .‫ ﻟﻠﻪ و ﻟﻜﺘﺎﺑﻪ و ﻟﺮﺳﻮﻟﻪ و ﻷﺋﻤﺔ اﻟﻤﺴﻠﻤﻴﻦ و ﻋﺎﻣﺘﻬﻢ‬:‫ ﻟﻤﻦ؟ ﻗﺎل‬:‫ ﻗﻠﻨﺎ‬٠‫اﻟﺪﻳﻦ اﻟﻨﺼﻴﺤﺔ‬
'Religion is sincerity.’ We said: ‘To whom?’ The Prophet said: ‘To Allah, his book, his messenger, the leaders of the
Muslims, and to their common people.’
2 .‫ﻻﻳﺆﻣﻦ اﺣﺪﻛﻢ ﺣﺘﻰ ﻳﺤﺐ ﻷﺧﻴﻪ ﻣﺎ ﻳﺤﺐ ﻟﻨﻔﺴﻪ‬

None of you believes until he wants for his brother what he wants for himself.
3 ‫ وﻣﻦ ﻛﺎن ﻳﺆﻣﻦ ﺑﺎﻟﻠﻪ و اﻟﻴﻮم‬،‫ وﻣﻦ ﻛﺎن ﻳﺆﻣﻦ ﺑﺎﻟﻠﻪ و اﻟﻴﻮم اﻵﺧﺮ ﻓﻠﻴﻜﺮم ﺟﺎره‬،‫ﻣﻦ ﻛﺎن ﻳﺆﻣﻦ ﺑﺎﻟﻠﻪ و اﻟﻴﻮم اﻵﺧﺮ ﻓﻠﻴﻘﻞ ﺧﻴﺮا او ﻟﻴﺼﻤﺖ‬
.‫اﻵﺧﺮ ﻓﻠﻴﻜﺮم ﺿﻴﻔﻪ‬
Let him who believes in Allah and the Last Day either speak good or keep silent, and let him who believes in Allah
and the Last Day be generous to his neighbour, and let him who believes in Allah and the Last Day be generous to
his guest.
4 ‫ و ﺣﺮﻣﺖ‬،‫ و أﺣﻠﻠﺖ اﻟﺤﻼل‬،‫ وﺻﻤﺖ رﻣﻀﺎن‬،‫ أرأﻳﺖ إذا ﺻﻠﻴﺖ اﻟﻤﻜﺘﻮﺑﺎت‬:‫أن رﺟﻼ ﺳﺄل رﺳﻮل ﷲ ﺻﲆ ﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ ﻓﻘﺎل‬
.‫ ﻧﻌﻢ‬:‫ أدﺧﻞ اﻟﺠﻨﺔ؟ ﻗﺎل‬،‫ و ﻟﻢ أزد ﻋﲆ ذاﻟﻚ ﺷﻴﺌﺎ‬،‫اﻟﺤﺮام‬
A man asked the Messenger of Allah (may Allah bless him and give him peace): ‘Do you think that if I perform the
obligatory prayers, fast in Ramadan, treat as lawful that which is lawful and treat as unlawful that which is
unlawful, and do nothing further, I shall enter paradise?’ He said: ‘Yes.’
5 ‫ ﺗﻌﻴﻦ اﻟﺮﺟﻞ ﻓﻲ داﺑﺘﻪ ﻓﺘﺤﻤﻠﻪ ﻋﻠﻴﻬﺎ او ﺗﺮﻓﻊ ﻟﻪ‬،‫ ﺗﻌﺪل ﺑﻴﻦ اﺛﻨﻴﻦ ﺻﺪﻗﺔ‬:‫ﻛﻞ ﺳﻼﻣﻰ ﻣﻦ اﻟﻨﺎس ﻋﻠﻴﻪ ﺻﺪﻗﺔ ﻛﻞ ﻳﻮم ﺗﻄﻠﻊ ﻓﻴﻪ اﻟﺸﻤﺲ‬
.‫ و ﺗﻤﻴﻂ اﻷذى ﻋﻦ اﻟﻄﺮﻳﻖ ﺻﺪﻗﺔ‬،‫ و ﺑﻜﻞ ﺧﻄﻮة ﺗﻤﺸﻴﻬﺎ اﱃ اﻟﺼﻠﻮة ﺻﺪﻗﺔ‬،‫ و اﻟﻜﻠﻤﺔ اﻟﻄﻴﺒﺔ ﺻﺪﻗﺔ‬،‫ﻋﻠﻴﻬﺎ ﻣﺘﺎﻋﻪ ﺻﺪﻗﺔ‬
Every person’s every joint must perform a charity every day the sun comes up: to act justly between two people is a
charity; to help a man with mount, lifting him onto it or hoisting up his belongings onto it is a charity; every step
you take to prayers is a charity; and removing a harmful thing from the road is a charity.
6 .‫ﻣﻦ رأى ﻣﻨﻜﻢ ﻣﻨﻜﺮا ﻓﻠﻴﻐﻴﺮه ﺑﻴﺪه ﻓﺈن ﻟﻢ ﻳﺴﺘﻄﻊ ﻓﺒﻠﺴﺎﻧﻪ ﻓﺈن ﻟﻢ ﻳﺴﺘﻄﻊ ﻓﺒﻘﻠﺒﻪ و ذاﻟﻚ أﺿﻌﻒ اﻹﻳﻤﺎن‬
Whosoever of you sees an evil action, let him change it with his hand, and if he is not able to do so then with tongue,
and if he is not able to do so then with his heart, and that is the weakest of faith.
7 .‫ ﻣﺆﻣﻦ ﻳﺠﺎﻫﺪ ﻓﻲ ﺳﺒﻴﻞ ﷲ ﺑﻨﻔﺴﻪ وﻣﺎﻟﻪ‬:‫ أي اﻻﻋﻤﺎل اﻓﻀﻞ؟ ﻓﻘﺎل رﺳﻮل ﷲ ﺻﲆ ﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬،‫ ﻳﺎ رﺳﻮل ﷲ‬:‫ﻗﻴﻞ‬
It was said: ‘O Messenger of Allah, who is the most excellent of men?’ The Messenger of Allah (May peace be upon
him) said: ‘The believer who strives hard in the way of Allah with his person and his property.’
8 ‫ إن ﺷﻬﺪاء‬:‫ ﻗﺎل‬،‫ ﻳﺎ رﺳﻮل ﷲ ﻣﻦ ﻗﺘﻞ ﻓﻲ ﺳﺒﻴﻞ ﷲ ﻓﻬﻮ ﺷﻬﻴﺪ‬:‫ ﻣﺎ ﺗﻌﺪون اﻟﺸﻬﻴﺪ ﻓﻴﻜﻢ؟ ﻗﺎﻟﻮا‬:‫ﻗﺎل رﺳﻮل ﷲ ﺻﲆ ﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬
‫ و ﻣﻦ‬،‫ و ﻣﻦ ﻣﺎت ﻓﻲ ﺳﺒﻴﻞ ﷲ ﻓﻬﻮ ﺷﻬﻴﺪ‬،‫ ﻣﻦ ﻗﺘﻞ ﻓﻲ ﺳﺒﻴﻞ ﷲ ﻓﻬﻮ ﺷﻬﻴﺪ‬:‫ ﻓﻤﻦ ﻫﻢ ﻳﺎ رﺳﻮل ﷲ؟ ﻗﺎل‬:‫ ﻗﺎﻟﻮا‬،‫أﻣﺘﻲ إذا ﻟﻘﻠﻴﻞ‬
.‫ و ﻣﻦ ﻣﺎت ﻓﻲ اﻟﺒﻄﻦ ﻓﻬﻮ ﺷﻬﻴﺪ‬،‫ﻣﺎت ﻓﻲ اﻟﻄﺎﻋﻮن ﻓﻬﻮ ﺷﻬﻴﺪ‬
The Messenger of Allah (may Allah bless him and give him peace) said: ‘Whom do you count to be a martyr among
you?’ They said: ‘O Messenger of Allah, whoever is killed in the way of Allah is a martyr. He said: ‘In that case, the
martyrs of my community will be very few! He who is killed in the way of Allah is a martyr, he who dies a natural
death in the way of Allah is a martyr, he who dies in the plague in the way of Allah is a martyr, he who dies of
cholera in the way of Allah is a martyr.’
9 .‫ﻣﺎ أﻛﻞ أﺣﺪ ﻃﻌﺎﻣﺎ ﻗﻂ ﺧﻴﺮا ﻣﻦ أن ﻳﺄﻛﻞ ﻣﻦ ﻋﻤﻞ ﻳﺪه‬

No one eats better food than that which he eats out of the work of his hand.
10 .‫اﻟﺴﺎﻋﻲ ﻋﲆ اﻷرﻣﻠﺔ واﻟﻤﺴﻜﻴﻦ ﻛﺎﻟﻤﺠﺎﻫﺪ ﻓﻲ ﺳﺒﻴﻞ ﷲ أو ﻗﺎﺋﻢ اﻟﻠﻴﻞ وﺻﺎﺋﻢ اﻟﻨﻬﺎر‬

One who manages the affairs of a widow or the poor man is like the one who exerts himself in the way of Allah, or
the one who stands for prayer in the night, or fasts in the day.
11 .‫ و ﻗﺎل )و اﺷﺎر( ﺑﺈﺻﺒﻌﻴﻪ اﻟﺴﺒﺎﺑﺔ و اﻟﻮﺳﻄﻰ‬٠‫أﻧﺎ وﻛﺎﻓﻞ اﻟﻴﺘﻴﻢ ﻓﻲ اﻟﺠﻨﺔ ﻫﻜﺬا‬

‘I and the man who brings up an orphan will be in paradise like this.’ And he pointed with his two fingers, the index
finger and the middle finger.
12 ‫ ﻳﺴﺮا و ﻻ ﺗﻌﺴﺮا و‬:‫ﺑﻌﺚ رﺳﻮل ﷲ ﺻﲆ ﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ أﺑﺎ ﻣﻮﺳﻰ و ﻣﻌﺎذ ﺑﻦ ﺟﺒﻞ إﱃ اﻟﻴﻤﻦ و ﺑﻌﺚ ﻛﻞ واﺣﺪ ﻋﲆ ﻣﺨﻼف ﺛﻢ ﻗﺎل‬
.‫ﺑﺸﺮا و ﻻ ﺗﻌﺴﺮا‬
The Messenger of Allah (may Allah bless him and give him peace) sent Abu Musa and Mu’adh b. Jabal to Yemen, and
he sent each of them to govern a part. Then he said; ‘Be gentle and do not be hard, and cause rejoicing and do not
alienate.’
13 .‫ إن ﻋﺎﻫﺪ ﻋﻠﻴﻬﺎ أﻣﺴﻜﻬﺎ و إن أﻃﻠﻘﻬﺎ ذﻫﺒﺖ‬:‫إﻧﻤﺎ ﻣﺜﻞ ﺻﺎﺣﺐ اﻟﻘﺮآن ﻛﻤﺜﻞ ﺻﺎﺣﺐ اﻹﺑﻞ اﻟﻤﻌﻠﻘﺔ‬
He who studies the Quran is like the owner of tethered camels. If he attends to them, he will keep hold of them, but
if he lets them loose, they will go away.
14 .‫رﺣﻢ ﷲ رﺟﻼ ﺳﻤﺤﺎ إذا ﺑﺎع و إذا اﺷﺘﺮى و إذا اﻗﺘﻀﻰ‬

May God show mercy to a man who is kind when he sells, when he buys, and when he demands his money back.
15 .‫ﻻ ﻳﺮﺣﻢ ﷲ ﻣﻦ ﻻ ﻳﺮﺣﻢ اﻟﻨﺎس‬

Allah will not show mercy to him who does not show mercy to others.
16 .‫ ان اﺷﺘﻜﻰ ﻋﻴﻨﻪ اﺷﺘﻜﻰ ﻛﻠﻪ و إن اﺷﺘﻜﻰ رأﺳﻪ اﺷﺘﻜﻰ ﻛﻠﻪ‬،‫اﻟﻤﺴﻠﻤﻮن ﻛﺮﺟﻞ واﺣﺪ‬
The believers are like a single man; if his eye is affected he is affected, and if his head is affected he is all affected.
17 .‫اﻟﺤﻴﺎء ﻻ ﻳﺄﺗﻲ إﻻ ﺑﺨﻴﺮ‬

Modesty produces nothing but good.
18 .‫ﻻ ﻳﺪﺧﻞ اﻟﻨﺎر أﺣﺪ ﻓﻲ ﻗﻠﺒﻪ ﻣﻘﺪار ﺣﺒﺔ ﻣﻦ ﺧﺮدل ﻣﻦ إﻳﻤﺎن و ﻻ ﻳﺪﺧﻞ اﻟﺠﻨﺔ أﺣﺪ ﻓﻲ ﻗﻠﺒﻪ ﻣﻘﺪار ﺣﺒﺔ ﻣﻦ ﺧﺮدل ﻣﻦ ﻛﺒﺮ‬
He who has in his heart as much faith as a grain of mustard seed will not enter hell, and he who has in his heart as
much pride as a grain of mustard seed will not enter paradise.
19 .‫اﻟﺪﻧﻴﺎ ﺳﺠﻦ اﻟﻤﺆﻣﻦ وﺟﻨﺔ اﻟﻜﺎﻓﺮ‬

The world is the believer’s prison and the unbeliever’s paradise.
20 .‫ان ﷲ ﻻ ﻳﻨﻈﺮ اﱃ ﺻﻮرﻛﻢ و اﻣﻮاﻟﻜﻢ و ﻟﻜﻦ ﻳﻨﻈﺮ اﱃ ﻗﻠﻮﺑﻜﻢ و اﻣﻮاﻟﻜﻢ‬

God does not regard your appearances and your possessions, but he regards your hearts and your actions.
Individual teachings Communal teachings
1 Religion is sincerity (Hadith 1) Religion is sincerity (Hadith 1)
2 Like for others what you like for yourself (Hadith 2) Like for others what you like for yourself (Hadith 2)
3 Say good or remain silent (Hadith 3) Say good or remain silent, respect neighbours, honour
guests (Hadith 3)
4 Obligatory prayer, fasting, considering halal as halal Importance of charity (Hadith 5)

and abstaining from haram (Hadith 4)
5 Importance of charity (Hadith 5) Prevention of evil (Hadith 6)
6 Jihad (Hadith 7) Jihad (Hadith 7)
7 Virtues of martyr (Hadith 8) Help others/Charity (Hadith 10)
8 Importance of hardwork and earning halal (Hadith 9) Help orphans (11)
9 Memorising and preservation of Quran (Hadith 13) Be gentle, do not be harsh, say good, do not spread
hatred (Hadith 12)
10 Modesty (Hadith 17) Kindness and fairness in dealing (Hadith 14)
11 Strong faith, abstaining from arrogance (Hadith 18) Mercy (Hadith 15)
12 Hope for the Hereafter (Hadith 19) Bond between Muslims (Hadith 16)
13 Importance of deeds and belief (Hadith 20) Modesty (Hadith 17)

History and Importance of Hadith
Importance of Hadith
1. Hadith is the second most important source of Islamic law after the Holy Quran.
2. Hadith is one of the two primary and revealed sources of Islamic law alongside the Quran.
3. Hadith is also a way of connection to the Prophet PBUH through the chain of narrators.
4. Hadith is the most important and reliable source of commentary on the Quran.
5. Hadith is the second most important source of beliefs about the Hereafter.
6. Hadith is also the most important source of the sirah/life of the Prophet PBUH.
7. It is a very important source of the lessons from the stories of past nations.
8. It is a treasure of eloquence and advice for daily life for Muslims.
Reasons for the compilation of hadith

1. There was a danger of the hadiths becoming extinct and forgotten.
2. The Muslims feared that the hadiths may be corrupted/distorted and mixed with false hadiths.
3. The new converts and next generations of Muslims wanted to know about the life and teachings of Prophet PBUH.
4. The compiled written copies are easy to read and refer to.
5. The compiled copies are more accessible as those who are not expert memorizers of hadith can also benefit from
written copies.
Types of Hadith on the basis of quotation

1. Al-Hadith al-Qudsi: A hadith in which the Prophet PBUH quotes the words of Allah which are not part of Quran.
An example is the famous hadith about fasting in which the Prophet PBUH quotes the words of Allah: The fasting is
for me and I am/will give its reward.
2. Al-Hadith al-Nabawi:
Authenticity of Hadith
Criteria for the authenticity of Sanad/Chain of Criteria for the authenticity of Matn/text or body of hadith
narrators/transmitters
1. Islam: All narrators must be Muslim. 1. The text of hadith should not be contradictory
(against) to the Quran.
2. Al-’Adalah (Character): All narrators must have
immaculate character. They must be pious and 2. The text of hadith should not be contradictory to
truthful. They must not be known to be habitual other famous hadiths.
liars. They must not insist on committing major
sins. 3. The text of hadith should not be contradictory to
aql/reason/common sense.
3. al-Dabt (Memory): The narrators must possess
good memory. 4. The text of hadith should not be contradictory to
general observation, known historical facts,
4. al-Aql (rationale/sanity): The narrators must be scientific facts, etc.
sane. The narration of a madman or a child who
cannot distinguish between right and wrong will 5. The text of hadith must be free of grammatical and
not be accepted. linguistic mistakes.
5. Al-Riwayah (Mode of Transmission/narration): 6. The text should not promise very high rewards for
The narrators must preferably have met in person. minor good deeds or very strict punishment for
Other forms of transmission like permission to minor sins.
recite from a book or permission through writing
are also acceptable. The chain of narrators must 7. The text must not be against the esteemed family
be unbroken. of the Prophet PBUH or his noble companions.
8. The text of hadith must not glorify a particular

tribe/nation or condemn a particular
person/tribe
Types of Hadith on the basis of authenticity

1. Sahih/Authentic:
a. An authentic hadith is a hadith with no doubts.
b. Both its text and chain of narrators have no major or minor flaws.
c. It can be used in law-making.
2. Hasan/Good/Sound:
a. A sound hadith is a hadith with minor doubts.
b. For example, the memory of a narrator may be suspected of weakness.
c. Sound hadith can be used for law-making.
3. Daif/Weak:
a. A weak hadith is a hadith with major flaws.
b. For example, if the narrators did not meet, or if a narrator had flaws in his character or was known to be
mentally unstable.
c. A weak hadith can be quoted but it cannot be used for law-making.
4. Mawdou/Fabricated:
a. A fabricated hadith is completely made-up and false hadith.
b. It is prohibited to quote.
c. It cannot be used in law-making.
d. The scholars have collected the fabricated hadith in collections in order to warn the people against their
use and quotation.
e. They have also added these hadith in their collection so that later day Muslims may not mix them with the
authentic hadiths.
History of the compilation of Hadith

1. During the time of Prophet PBUH and companions
a. The Prophet PBUH had initially prohibited his companions from writing the hadiths because he feared
that they may mix hadiths with Quranic text.
b. However, he later allowed and encouraged writing hadiths when the companions could distinguish
between the Quran and hadith.
c. He himself dictated a booklet on charity, his last sermon, his letters to the kings, his booklet for Mu’adh b.
Jabal when he was sent to Yemen as a governor, and his booklet that he dictated for ‘Amr b. Hazm whom he
sent to govern Yemen.
d. Whenever the delegation of a certain people came to him, he would dictate a document and send with
them with necessary injunctions of Islam like documents for the tribes of Aslam, Ghamid, Kath’am, ‘Abdul
Qays, etc.
e. Many companions used to memorise hadiths.
f. 50 companions are recorded to have their own personal copies of ahadith like Abu Hurayra, Ali, Abu Bakr,
Abdullah b. Amr, Jabir b. ‘Abdullah, Anas b. Malik, ‘Abdullah b. ‘Abbas, Samura b. Jundub etc.
Companion Narrations Companion Narrations
Abu Hurayra al-Dawsi RA 5300 Abu Bakr b. Abi Quhafah RA 142
‘Abdullah b. Umar RA 2600 Umar b. al-Khattab RA 537
Anas b. Malik RA 2300 Ali b. Abi Talib RA 536
Ayesha b. Abi Bakr RA 2200
Abdullah b. al-Abbas RA 1700
2. During the period of followers of companions

a. 49 followers of companions are reported to have possessed personal copies of hadith.
b. The Umayyad caliph Umar b. ‘Abdul ‘Aziz issued an order to compile the hadiths
c. Imam Sha’bi, Imam Zuhri, Imam Muhammad al-Baqir, and Hasan al-Basri wrote manuscripts which have
survived till date
d. A script of Hammam b. Munabbih, a student of Abu Hurayrah RA, has also survived till date
3. During the time of followers of the followers of the companions
a. 87 followers of followers of companions are reported to have possessed personal copies of hadith.
b. Muwatta Imam Malik b. Anas
c. Jami’ of Sufyan al-Thawri
d. Kitab al-Zuhd by Abdullah b. Mubarak
e. Books of al-Awza’i
f. Books of Imam Jafar al-Sadiq
g. Many of these books are available and are still published even today
4. Musannaf Movement
a. Topical collections of hadith like
i. Musannaf Ibn Abi Shaybah
ii. Musannaf Abdur Razzaq
iii. al-Muwatta of Imam Malik
5. Musnad Movement
a. Books arranged according to the narrators
i. Musnad Ahmad b. Hanbal
ii. Musnad Imam Azam Abu Hanifa
iii. Musnad Bazzar
iv. Musnad Humaydi
6. Sahih/Sunan Movement
This was the climax of hadith literature. Fully refined textbooks of hadith were written in this period. These books
were arranged topically. The hadiths in these books were written with full isnad. The following six book are
considered to be the most authentic books of this period. These are called Sihah Sitta (The Six Authentic Books).
a. Sahih Bukhari
b. Sahih Muslim
c. Sunan Abu Dawud
d. Sunan Nasai
e. Sunan Ibn Majah
f. Jami’ Tirmidhi
Narrations
Time Out of how
Book Author Chapters Narrations without
taken many
Repetitions
Sahih Muhammad b. Ismā‘īl
98 2602 16 Years 600000
al-Bukhari al-Bukhārī (d. 256/870) 7397
Muslim b. al-Hajjāj
Sahih
al-Naysābūrī (d. 54
Muslim
261/875) 7748
Sunan Abi Abū Dāwūd al-Sijistānī
Dawud (d. 275/889) 5276
Ahmad b. Shu‘ayb
Sunan Nasai
al-Nasā’ī (d. 303/916) 5,770
Sunan Ibn Muhammad b. Yazīd b.
Majah Mājah’s (d. 273/887) 4,485
Jami' Muhammad b. ‘Īsā
al-Tirmidhi al-Tirmidhī (d. 279/892) 4330
Total 35000 19600
Shia collections of Hadith

1. Al-Kafi by Abu Jafar Muhammad al-Kulayni
2. Al Istibsar by Abu Jafar Muhammad al-Tusi
3. Tahdhib ul Ahkam by Abu Jafar Muhammad al-Tusi
4. Man La Yahduruhu al-Faqih by Abu Jafar Muhammad Babawayh
The RIghtly Guided Caliphate
1. Abu Bakr’s caliphate
a. Early problems
i. Succession
ii. Burial of the Prophet PBUH
iii. Pacification of Muslims
iv. Usamah’s expedition to Syria
b. Achievements/campaigns
i. False prophets
1. Musaylimah al-Kadhdhab
2. Aswad al-’Ansi
3. Tulayha b. Khuwaylid al-Asadi
4. Sajjah b. al-Harith al-Tamimi
ii. Apostates
iii. Refusal to pay zakah
iv. Expansion
v. Compilation of Quran
c. Administration
2. Umar’s caliphates
a. Expansion
i. Romans
1. Yarmouk
2. Damascus
3. Jerusalem
4. Egypt
ii. Persians
1. Jasr
2. Buwayb
3. Qadisiyah
4. Nahawand
b. Administration
c. Martyrdom
3. Uthman’s caliphate
a. Expansion
i. North Africa
ii. Central Asia
iii. Afghanistan and Iran
iv. Cyprus and Turkey
b. False Charges
i. Nepotism
ii. Corruption
iii. Burning of Quran
iv. Weak governance
c. Administration
d. Martyrdom
4. Ali’s caliphate
a. Civil War
i. Battle of Camel
ii. Battle of Siffin
iii. Battle of Nahrawan
b. Administration
c. Martyrdom
Overview of the Caliphate
Starting Ending Place of
Caliphate Duration Mode of Election Death/Martyrdom Age
Date Date Death
11 AH 13 AH Through the consensus of the
Abu Bakr 2 years Natural Death due to Illness 63 Madinah
632 CE 634 CE companions
Martyred by a Persian slave
Abu Bakr RA nominated him
13 AH 23 AH Abu Lu'lu' Firoz in Madinah
Umar 10 years after consultation with 63 Madinah
634 CE 644 CE in al-Masjid al-Nabawi
prominent companions
during Fajr prayer
Umar RA nominated 6 blessed
companions to choose the next Martyred by Egyptian rebels
23 AH 35 AH
Uthman 12 years caliph among themselves. The 6 in his house in Madinah 82 Madinah
644 CE 656 CE
member committee chose after a siege of 50 days
'Usman RA
Automatic selection based on
seniority Martyred by Abdur Rahman
35 AH 40 AH
Ali 5 years Insistence from senior b. Maljim al-Khariji in Kufa 63 Kufa, Iraq
656 CE 661 CE
companions including Talha during Fajr prayer
and al-Zubayr RA
11 AH 40 AH
Total 29 years Mixed system
632 CE 661 CE
Overview of the Roman and Persian Empires

Roman Empire Persian Empire
Dynasty A series of dynasties

The dynasty in the caliphate period was Sassanid dynasty
The last dynasty in 1979 was the Pahlavi dynasty
Period From 330 CE to 1453 CE From 550 CE to 1979
Regions ruled Greece, Italy, Turkey, Bulgaria, Libya, Iran, Iraq, Afghanistan, Armenia, Jordan, Lebanon, Egypt,
Syria, Egypt, Palestine, Israel Syria, Pakistan, India, Central Asia
Capital Constantinople (Istanbul), Turkey Mada’in, Iran
Founder Constantine, the Great Cyrus, the Great
Alternate Holy Roman Empire Iranian Empire

Names Eastern Roman Empire Farasi Empire
Byzantine Empire
Religion Christianity Zoroastrianism and Fire Worshipping
Title Caesar/Qaysar Chosroes/Kisra

Abu Bakr’s caliphate
1. Early Problems Addressed By Abu Bakr RA
a. Succession of the Prophet PBUH
He resolved the issue of succession. The Ansar had gathered in Saqifah Bani Sa’ida to nominate
their candidate for caliphate. Abu Bakr RA along with Umar RA and Abu Ubaydah b. al-Jarrah RA went to
Saqifah. The Ansar had proposed Sa’d b. ‘Ubadah al-Khazriji RA as caliph. Abu Bakr RA told them that he
had heard from the Prophet PBUH that the leaders of Muslims will be from Quraysh. Then the Ansar
proposed two leaders, one from Quraysh and one from Ansar. Abu Bakr RA rejected this by saying that
there cannot be two leaders. Then he proposed to choose either Umar or Abu Ubaydah for caliphate. Umar
RA refused and instead pledged allegiance to him followed by Abu ‘Ubaydah and the remaining Ansar.
b. Burial of the Prophet PBUH
The Muslims did not know where to bury the Prophet PBUH. The Prophet PBUH was from
Makkah and had migrated to Madinah. The companions did not know where to bury him. Abu Bakr RA
resolved this issue by saying that he had heard the Prophet PBUH say that the Prophets are buried where
they die. Hence, the Prophet PBUH was buried in the apartment of ‘Ayesha RA where he had passed away.
He resolved the issue of the burial site of the Prophet PBUH.
c. Pacification of Muslims
Following the death of the Prophet PBUH, the Muslims were in a state of panic. Umar RA was
ready to fight anyone who said the Prophet PBUH had passed away. At this crucial juncture, Abu Bakr RA
addressed the Muslims and pacified them. He made them realise that the Prophet PBUH was a mortal
human being and had passed away. He told the gathering of Muslims that only Allah Almighty is worthy of
worship who is eternal and ever-living.
d. Usamah’s expedition to Syria
The Prophet PBUH had sent Usamah b. Zayd b. al-Haritha al-Kalbi RA on an expedition to Syria to
fight the bordering Arab tribes who posed a threat to the Islamic state of Madinah by aligning with the
Roman forces in the very last days of his life. Usamah’s army remained in the vicinity of Madinah due to
the illness of the Prophet PBUH. When they heard of his demise, they returned to Madinah. After the burial
of the Prophet PBUH, Abu Bakr RA decided to dispatch the army. Senior companions including Umar,
Uthman, Sa’d, and Sa’id RA advised Abu Bakr RA not to send the army because Madinah was under
imminent threat from the neighbouring apostate tribes. However, Abu Bakr RA outrightly rejected this
advice and insisted that he would neither stop an expedition devised by the Prophet PBUH nor depose its
young leader (Usamah was about twenty years old) who was appointed by the Prophet PBUH. Umar RA
was also part of this expedition. Abu Bakr RA wanted to keep Umar RA in Madinah for consultation. So, he
requested Usamah to allow Umar RA to stay in Madinah. Usamah RA accepted his request. He instructed
Usamah not to betray promise, break trusts, kill children, women, priests, and elderly, cut trees, or destroy
places of worship. This army consisted of 3000 people including 1000 horse riders. Abu Bakr RA
accompanied the army to the outskirts of Madinah in a state that he was on foot while Usamah was riding
a horse. Usamah’s army defeated the Romans and their allied tribes in Balqa’ and Darum and returned
victorious after forty day. This expedition displayed the discipline, humility, wisdom, sincerity, and
steadfastness of Abu Bakr RA.
2. Achievements/Campaigns
a. Successful campaigns against false prophets
i. Musaylimah al-Kadhdhab (The Liar)
Musaylimah was from the Banu Hanifa tribe of Najd in Central Arabia. His tribe was a
branch of Banu Rabi’ah who were against the Banu Mudar. Most of his followers supported him
out of tribal jealousy because Prophet Muhammad PBUH was from Quraysh tribe which was a
branch of Banu Mudar. Musaylimah gathered a force of thousands against Muslims. He also joined
forces with Sajjah, another false prophetess, and married her. He waived off two prayers (Fajr and
‘Isha’) from his own and Sajjah’s followers. He declared Yamamah in Najd as his own haram and
qibla. He also made up false verses and claimed that he received revelations. These verses were
outrightly bogus and ridiculous.
Abu Bakr RA sent ‘Ikrimah b. Abi Jahl with 4000 Muslims to fight Musaylimah with
instruction not to fight until Shurahbil b. Hasanah joins you with his force of 4000 soldiers.
‘Ikrimah RA did not wait for Shurahbil RA and attacked Musaylimah’s army after reaching Najd.
Ikrimah RA’s force was no match for Musaylimah’s army which was 40,000 strong (10 times that
of Muslims). Ikrimah RA wrote to Abu Bakr RA to inform him of his defeat. Abu Bakr RA wrote to
Shurahbil to wait for Khalid b. al-Walid’s force of 9000 Muslims before attacking Musaylimah’s
army. When Khalid returned to Madinah after defeating Tulayha, another false prophet, Abu Bakr
RA dispatched him to Yamamah region of Najd in Central Arabia. With the reinforcement of Khalid
b. al-Walid RA, the Muslims’s strength grew. The Muslims attacked Musaylimah’s army. This battle
took place in the battlefield of ‘Aqraba’ in Yamamah. It was the fiercest battle the Muslims had
fought. Both sides suffered heavy losses. At last, the Muslims overpowered the army of
Musaylimah. Musaylimah took refuge in a fortified garden known as ‘Hadiqah al-Rahman’ or ‘the
Garden of al-Rahman’. The Muslim pursued them to the garden. By the time the Muslims reached
the garden, Musaylimah’s followers had already closed the gates of the garden. Bara’ b. Malik
(brother of Anas b. Malik) insisted that he be thrown into the garden to open the door. The
Muslims accepted his plea after initial hesitance and due consultation. Bara’ received more than
80 wounds before succeeding in opening the gate. The Muslims rushed into the garden and
started killing Musaylimah’s followers in large numbers. Musaylimah’s Commander-In-Chief,
Muhkam, was leading the proceeding in the battle. ‘Abd al-Rahman b. Abi Bakr RA shot an arrow
at his neck which killed him. This demoralised Musaylimah’s forces. Musaylimah himself was
injured by Wahshi RA (who had martyred Hamza RA in Uhud) through a shot of his spear.
‘Abdullah b. Zayd RA (the son of Umm ‘Ammarah RA) killed him with his sword.
7000 of Musaylimah’s soldiers were killed in the battlefield, another 7000 in the garden,
and around 7000 were killed while fleeing from the battlefield and garden. Due to the massive
bloodshed there, the garden came to be known as ‘the garden of death’. Many prominent
companions were martyred in this battle including Abu Hudhayfa b. ‘Utbah b. Rabi’ah and his
slave Salim who were among the earliest converts and also migrated to Abyssinia in the first
group. Umar RA’s brother Zayd b. al-Khattab and Abu Dujanah RA were also martyred in this
battle. The commander of the Muhajirun battalion, ‘Abdullah b. Hafs RA, was also among the
martyrs. The martyrs in this battle also included several prominent reciters and memorisers of
the Quran. The number of Muslim martyrs in this battle is disputed.
ii. Aswad al-’Ansi
He was from the al-’Ansi tribe in Yemen. He is also called ‘the veiled Prophet’ because he
used to cover his face with a veil to conceal his ugliness. He had declared prophethood during the
lifetime of the Prophet PBUH. He started terrifying the neighbouring Muslim tribes by gathering a
large army of supporters. The Prophet PBUH passed away before taking a direct military action
against him. The Prophet PBUH, however, wrote to the neighbouring Muslim tribes in Yemen to
deal with ‘Aswad. On the written instructions of the Prophet PBUH, a companion named Firoz
al-Daylami secretly entered his residence one night and killed him. Despite his killing, his support
did not diminish. After the demise of the Prophet PBUH, his supporters gathered an army against
the Muslims. Abu Bakr RA sent an army under the command of Muhajir b. Umayyah RA to fight
al-‘Ansi’s supporters. Muhajir’s army crushed the military might of al-‘Ansi’s army and restored
peace and order in Yemen.
iii. Tulayha b. Khuwaylid al-Asadi
He was chief of the Banu Asad tribe of North Arabia, the same tribe as that of Zaynab b.
Jahsh RA. He claimed that Jibrail brought revelations to him. He composed a few verses and
presented them as revelations. He was supported by Banu Asad, Banu Ghatafan, and Banu Tayy.
Banu Tayy later withdrew their support at the command of their chief, ‘Adi b. Hatim al-Tayyi, and
fought on the side of Muslims against Tulayha’s army. Tulayha was defeated by Khalid b. al-Walid
RA in the battle of Buzakha. Buzakha is situated 400 kilometres north-east of Madinah. His
Commander-in-Chief in this battle was ‘Uyaynah b. Hisn. Both Tulayha and ‘Uyaynah fled the
battlefield when they realised that defeat was inevitable. They both accepted Islam later and Abu
Bakr RA forgave them. Tulayha fought gallantly in the battle of Qadisiyah against Persians.
iv. Sajjah b. al-Harith al-Tamimi
She was from the Banu Tamim tribe of North Arabia. She declared prophethood and
succeeded in gaining the support of many people from her own tribe and the Christian Banu
Taghlib tribe. Malik b. Nuwayrah, the chief of Banu Tamim tribe, advised her to join forces with
Musaylimah before attacking the Muslims in Madinah. She liked this advice and went to Yamamah
to join forces with Musaylimah. Musaylimah was able to coerce her into marriage with him. He
also waived two prayers (Fajr and ‘Isha’) from the supporters of Sajjah as a mehar of his marriage
with Sajjah. Sajjah’s supporters fought alongside Musaylimah in the battle of Yamamah. After their
defeat in Yamamah, Sajjah fled to Iraq and lived in retirement from prophethood and politics. She
accepted Islam when Muslims conquered Iraq.
b. Apostates
Another major issue faced by Abu Bakr RA was the apostatizing of the Muslim tribes after the demise of
the Prophet PBUH. These tribes included Banu Murrah, Banu Fazzarah, Banu Kinanah, Banu Abas, Banu
Dhubyan, and Banu Ghatafan. These tribes had gathered around Madinah as they knew that the strength
of Muslims had considerably reduced due to the dispatch of Usamah’s army. Abu Bakr RA showed restraint
and focused on the defence of Madinah as he awaited the return of Usamah’s army. When Usamah’s army
returned, Abu Bakr RA appointed Usamah as his deputy in Madinah and took the army to defeat these
tribes. Abu Bakr RA defeated these tribes with the following measures.
● He sent Usamah’s army to the North which demonstrated the might of the Muslims. The apostates
were overawed with this army. The apostates were demoralised as they thought that the Muslims
were so strong that they were sending armies to fight the bordering tribes.
● He posted security at the highways and entrances of Madinah till the return of Usamah’s army.
Thus, he secured the defence of Madinah. The apostates could not find a suitable opportunity to
attack Madinah. They had to camp in the outskirts of Madinah and wait for the right time to attack
Madinah.
● When Usamah’s army returned, he appointed Usamah as the incharge of Madinah and led the
army against these tribes in Jumadi al-Akhirah. He attacked them before dawn and defeated them
by the sunrise. A large number of apostates was killed in this encounter. Abu Bakr RA led this
campaign himself despite the advice of companions against it. This shows the resolve and courage
of Abu Bakr RA.
● He camped in Dhu al-Qussa (20 miles from Madinah) and divided his army in 11 regiments and
dispatched these regiments in different directions to fight the apostates. These groups
successfully tackled the apostate tribes.
c. Refusers to pay Zakah
d. Expansion
i. Romans
ii. Persians
e. Compilation of Quran: Refer to table 2.1 in Paper 1 Chapter 2 (The History and Importance of Quran)
3. Administration: Refer to the chart of administration of all caliphs at the end of this section.
Umar RA’s Caliphate
1. Expansion through wars against Romans and Persians
a. Persians
Name of Battle Leader Leader
Date Number Number Result
Duration Casualties of Casualties of Specific Events
Location Opponents Muslims
Jasr/Bridge Muslim lost
Sha'ban 13 AH 9000
or October, 634 Abu Ubayd Muslims crossed the bridge
1 day Persians al-Thaqafi were sandwiched between the river and the Persian army
Bridge at Ateeq 4000 al-Muthanna b. Many Muslim were martyred while many were drowned
river in Iraq Rustam al-Haritha Abu Ubayd was martyred
which is an al-Shaybani Al-Muthanna led the remaining army to safety by re-building
off-shoot of 6000 the Bridge
Euphrates river The Persians used elephants.
Buwayb
Ramadan 13 AH
Muslims won
or November Persians Al Muthanna b.
635 12,000 al-Haritha
Persians crossed the bridge this time
1 day Mehran Hamadani al-Shaybani
Mehran was killed which demoralised the Persians.
Euphrates river
in Iraq
Qadisiyyah
Muslims won
Shawawal 15
AH or
Persians Sa'd RA was sick
November 636
120,000 30000 Muslim army was joined by reinforcements throughout the
3 Days
Rustam Sa'd b. Abi Waqqas three days
Qadisiyyah near
40,000 The Persians used elephants which were new to Arab horses
Kufa in Iraq on
The Muslims' horses fled in disorder
the bank of
Muslims unmounted and killed the elephants with spears.
Euphrate river
Yarmouk
5 Rajab 15 AH
or 24 August 40000
Romans
636 CE Abu Ubaydah b. Muslims won
260,000
6 days al-Jarrah
George and Bahan
Yarmouk river A strong storm forced the Romans to flee.
170,000
on the border 3000
between Syria
and Jordan
30000
Hudhayfah b.
Muslims won
Nahavand al-Yaman from Kufa,
Persians
Rabi' al-Thani Mughirah b. Shu'bah
60,000 Muslims started to withdraw in order to trap and encircle the
21 AH or March from Madina,
Mardan Shah enemy
642 Nu'man b. Muqarrin
30,000 The Persians advanced and were encircled and killed by the
2 days from Baghdad, Abu
Muslims in large numbers.
Musa al-Ash’ari from
Basra
b. Romans
2. Administration: Refer to the chart of administration at the end of this section.
Uthman RA’s caliphate
1. Conquest during Uthman RA’s caliphate
a. Uthman RA expanded the frontiers of the Islamic state in northwest towards Iran and Afghanistan
including Sistan, Balkh, Herat, Ghazni, Kabul, and Kandahar.
b. During Uthman RA’s caliphate, the Muslim captured many regions of Central Asia including Armenia,
Azarbaijan, and Tabaristan.
c. Uthman RA also conquered territories in the northwest including Cyprus and parts of Turkey.
d. Many regions of North Africa were conquered by Uthman RA’s armies. These included Morocco, Algeria,
Libya, and Tunisia.
2. False Charges Against Uthman RA
a. Nepotism (Appointing his own relatives as governors)
i. Out of 12 provinces, only four provinces had Uthman RA relatives as governors which does not
merit the accusation. Out of those four, two governors were appointed by Umar RA. Uthman RA
appointed only two of his relatives as governors.
ii. As a caliph, Uthman RA had every right to appoint people loyal to him as governors. Loyalty is an
extremely significant consideration for appointment. Uthman RA could depend more on his loyal
relatives. It was his prerogative to appoint governors of his own will.
iii. All four governors who were his relatives were extremely effective and successful rulers. All four
of them proved their merit by expanding the borders of Muslim empire in their regions. Hence, it
can be rightly argued that Uthman appointed his relatives as governors on merit. He could not
have deprived his relatives who deserved important posts just because they were related to him.
These were the four governors who were relatives of Uthman RA. The first two were appointed by
Umar RA.
1. Mu’awiyah RA was appointed the governor of Syria by Umar RA. He was a distant
cousin of Uthman RA and was from Bannu Umayyah clan. Uthman RA retained him as
the governor of Syria throughout his caliphate. He was a very capable administrator and
military strategist. He ruled Syria very effectively. The citizens of Syria were very happy
under his rule. He captured Cyprus and parts of Turkey. He also built the first-ever naval
fleet of Islam which consisted of 500 ships.
2. Uthman RA removed ‘Amr b. al-’As RA as the governor of Egypt and appointed Abdullah
b. Sa’d b. Abi Sarah as the governor of Egypt in 27 AH. ‘Abdullah b. Sa’d was the foster
brother of Uthman RA. He proved to be a very successful governor. Under his command,
the Muslims conquered entire North Africa.
3. Uthman RA appointed Abdullah b. ‘Amir as the governor of Basra in 29 AH and removed
Abu Musa al-Ash’ari RA. ‘Abdullah b. ‘Amir was the maternal cousin (son of maternal
uncle) of Uthman RA. He proved his competence by conquering parts of Iran and
Afghanistan.
4. Uthman RA removed Mughirah b. Shu’bah RA and appointed Sa’d b. Abi Waqqas as the
governor of Kufa. Later, he deposed Sa’d RA and appointed al-Walid b. ‘Uqbah b. Abi
Mu’ayt from the Banu Umayyah clan who was Uthman RA’s step-brother of Uthman RA.
al-Walid remained the governor of Kufa from 25 AH to 29 AH. Al-Walid added parts of
Central Asia to the Islamic empire. Uthman RA later removed al-Walid too and appointed
Sa’id b. al-’As RA who was also from the Banu Umayyah clan.
b. Corruption/Use of Public Treasury
The mischief-mongers accused him for embezzlement and use of public treasury for his personal
luxuries. However, this charge is completely baseless as Uthman RA’s life was not luxurious at all. He wore
simple clothes, ate simple food, and resided in an average house in Madinah. He did not live in castles or
forts like the rulers of every region and all times. He did not employ guards for his personal security nor
did he hire hundreds of servants for his personal service. Even when the rebels besieged his house, there
were no personal security guards to defend his house. Hence, the charge that he spent public money on his
luxuries is unfounded.
Uthman RA was a wealthy businessman even before the caliphate. He donated generously for the
cause of Islam whenever and wherever needed. He contributed to the extension of Masjid al-Nabawi,
purchase of the well of Ruma, and the Tabuk expedition. Even if his life was relatively more well-to-do as
compared to the first two caliphs, it was with his own wealth. Islam does not prohibit comfortable living
with one’s own halal income. Hence, this allegation is completely false.
c. Burning of the Quran
The Muslim empire had expanded greatly in the caliphates of Umar and Uthman RA. The people
from various regions recited the Quran in their own dialects. In order to unite the ummah on one dialect,
Uthman RA compiled the Quran in the Qurayshi dialect. He sent copies of this standardised version to all
provinces and asked the governors to make more copies from these and burn the copies of the Quran
written in other dialects. The command of burning the non-standard copies of the Quran was based on the
good intention of preserving the Quran and uniting the Ummah. It was in no way meant to desecrate or
disrespect the Quran. This was indeed a huge contribution of Uthman RA for the ummah. The
mischief-mongers used his service to Islam against him. Therefore, this allegation does not hold.
d. Weak governance
People were used to the strict style of governance of Abu Bakr and Umar RA. Uthman RA’s
personality was lenient. He did not believe in strict control over officials. Instead, he believed in
decentralisation of powers. He believed in empowering the lower officials so that they are trained for
higher roles in future. Therefore, he devolved the powers to the lower levels of the government. This
model of devolution of power or decentralisation is the most common and prevalent form of governance
in today’s world. It has several benefits over the centralised strict style of ruling. Hence, this was a merit of
Uthman RA which the rebels used against him.
Despite being lenient and more accommodating, Uthman RA did not compromise on efficient and
transparent rule. He would account for the deeds of his governors on the occasion of Hajj. He did not
hesitate from punishing officials who were found ineffective or corrupt. Hence, the accusation that he was
an ineffective ruler is completely untrue.
3. Administration: Refer to the chart of administration of caliphs at the end of this section.
4. Martyrdom
On the basis of false charges, some rebels came from Egypt to Madinah during the Hajj season. They
demanded that Uthman RA must depose ‘Abdullah b. Sa’d as the governor of Egypt and appoint Muhammad b. Abi
Bakr in his place. Uthman RA accepted this demand and they left Madinah. However, the rebels returned a few days
later. They claimed that they had caught a man carrying a letter written to the governor of Egypt from Uthman RA
with the instruction to kill Muhammad b. Abi Bakr RA. Uthman RA said that he had not written the letter. The
rebels did not accept this explanation from Uthman RA and besieged his house. This siege lasted for fifty days.
During the siege, several important companions tried to help Uthman RA. Ali RA sent his son, Hasan and
Husayn RA, to guard Uthman RA’s house. The mothers of the faithful used to send food to Uthman’s house. Talha
and Zubayr RA offered to call their supporters from Basra to fight the rebels but Uthman RA refused to shed the
blood of Muslims for his own sake. Mu’awiyah RA offered to bring his troops to Madinah to fight the rebels but
Uthman RA forbade him because he did not want to shed blood in the city of the Prophet PBUH. He also did not
want to disturb the movement of the people of Makkah because of the presence of troops.
Uthman RA addressed the rebels several times to explain his stance in the presence of prominent
companions. Despite this, the rebels were adamant on their demand that Uthman must resign. Uthman RA
outrightly rejected this demand. He did not want to set a precedent of resigning on public pressure as it could
harm the stability of Muslim empires in the future.
The rebels finally broke into Uthman RA’s house on 18th of Dhu al-Hajj in 35 AH. Uthman RA was fasting
on that day. The rebels martyred him while he was reciting the Quran. Drops of his blessed blood fell on the copy of
the Quran. His wife, Naila, attempted to protect him with her body but the rebels pushed her aside. Her fingers
were cut while she tried to stop the sword of rebels with her hand. Thus, the misguided mischief-mongers
martyred the blessed soul of the son-in-law of the Prophet PBUH and the third caliph of Islam. May his soul rest in
eternal peace in the high echelons of Jannah and the rebels meet their fate for eternity in hell fire.
Ali RA’s Caliphate
1. Civil War
a. Battle of Jamal against ‘A’isha RA, Talha RA, and al-Zubayr RA
The battle of Camel was fought on 10 Jumadi al-Ula, 36 AH (5 December, 656 CE) between the
armies of Ali RA and Ayesha RA. Ali RA’s army is also called the Kufi Army while Ayesha RA’s Army is called
the Basri Army. The Kufii Army consisted of 9000 people while the Basri Army consisted of 5000 people.
The battle was started by mischief-mongers from both armies against the will of the leaders of both
armies. The war was fought between Zuhr and Maghrib prayers. 500 Kufi and 2500 Basri soldiers were
martyred in this battle including Talha RA, al-Zubayr RA, and Muhammad b. Talha RA.
The Kufi Army won this battle. Ali RA treated the Basri army very kindly. He ordered his soldiers
not to kill the injured soldiers or chase those fleeing the battlefield. He honoured ‘A’isha RA and sent her
back to Madinah with her brother, Muhammad b. Abi Bakr RA. He forgave the Basri army and led the
funeral prayers of the martyrs of the Basri Army. He did not take the belongings of the Basri army as war
booty. He also deeply regretted fighting his own Muslim brothers. ‘A’isha RA also deeply regretted having
fought against Ali RA.
b. Battle of Siffin against Mu’awiyah RA, the governor of Syria
The battle of Siffin was fought on 7 Safar, 37 AH between the armies of Ali RA and Mu’awiyah RA.
The battle lasted for 3 days and ended in a near-victory for Ali RA. Ali RA’s army is also called the Iraqi
army while Mu’awiyah RA’s army is called the Syrian army. The Iraqi army consisted of 100,000 men and
the Syrian army consisted of 70,000 men. 25,000 Iraqi soldiers and 45,000 Syrian soldiers were martyred
in this battle. ‘Ammar b. Yasir, who was fighting from the Iraqi side, was also martyred in this battle at the
age of 90. He was martyred by Abu al-Ghadiyah who had participated in the Pledge of Ridwan in 6AH.
The Iraqi army included prominent companions such as ‘Ammar b. Yasir and ‘Adi b. Hatim RA
while the Syrian army included senior companions such as ‘Amr b. al-’As and ‘Abdullah b. ‘Amr RA. On the
third day of the battle, the Iraqi army was about to defeat the Syrian army when Mu’awiyah RA ordered his
ranks in the front to tie the Quran to their lances signalling the end of the battle. Ali RA did not want to
stop the battle as he wanted to crush the military strength of Mu’awiyah RA once and for all. However, Ali
RA’s soldiers refused to continue fighting after they saw the Quran tied to the lances of the Syrian army.
Hence, Ali RA could not gain a clear victory.
c. Arbitration (Tahkim) between Ali RA and Mu’awiyah RA
The tying of Quran to lances signalled that the Syrian army wanted to resolve the issue through
dialogue/arbitration. Hence, both sides decided to choose a third party who will be tasked with resolving
the issues between Ali RA and Mu’awiyah RA. This decision is called ‘Tahkim’ in Arabic and ‘arbitration’ in
English. Ali RA nominated Abu Musa al-Ash’ari RA and ‘Abdullah b. ‘Abbas RA to represent him in the
dialogue while Mu’awiyah RA nominated ‘Amr b. al-’As RA and ‘Abdullah b. ‘Amr RA to represent him. Both
sides met 8 months after the battle of Siffin in Ramadan 37 AH in Dummah al-Jandal on the Iraqi-Syrian
border.
After prolonged debates, both Abu Musa and ‘Amr RA agreed to depose both Ali RA from caliphate
and Mu’awiyah RA from governorship of Syria. But when the judgement was announced, Abu Musa said
what had been agreed with ‘Amr while ‘Amr said that he only wanted to remove Ali RA and retain
Mu’awiyah RA. Ali RA did not accept this unfair and one-sided judgement.
d. Battle of Nahrawan against Kharijites
The battle of Nahrawan was fought in Sha’ban in the winter of 38 AH between the Muslim army
led by Ali RA and the Khariji army led by prominent Kharijites such as ‘Abdullah b. Wahb, Hurqus b.
Zuhayr, and Zur’ah b. Burj. The Kharijite army consisted of 4000 men. The Muslim army crushed the
Kharijites completely. Almost the entire force of the Kharijites was killed except a few who managed to
escape. Those who escaped included ‘Abd al-Rahman b. Maljim who later attacked Ali RA on 17 Ramadan
in 40 AH while Ali RA was leading the Fajr prayer in Kufa. Ali RA succumbed to this injury and passed
away four days later on 21 Ramadan, 40 AH. ‘Abd al-Rahman b. Maljim avenged the death of his
companions.
2. Administration: Refer to the chart of administration of caliphs at the end of this section.
3. Martyrdom
Those who escaped included ‘Abd al-Rahman b. Maljim who later attacked Ali RA on 17 Ramadan in 40 AH
while Ali RA was leading the Fajr prayer in Kufa. Ali RA succumbed to this injury and passed away four days later
on 21 Ramadan, 40 AH. ‘Abd al-Rahman b. Maljim avenged the death of his companions.
Administration of caliphs
1. Rule by consultation
a. The caliphs did not rule by their own will. Instead, they consulted with people before making decisions.
The following two houses/chambers were formed for consultation.
b. Majlis Khaas/Elders’ Council: This house comprised the prominent companions. This council was
consulted on a daily basis and on all issues.
c. Majlis ‘Aam/General Council: This was a larger body. It comprised the entire community. It was only
consulted occasionally and on major issues.
2. Accountability and transparency
a. Governors and other officials were made accountable for their actions on the occasion of Hajj.
b. There was an efficient system of complaints against government officials.
c. Government officials had to give details of their assets in order for the caliph to judge whether they had
accumulated assets through embezzlement.
d. Common men could ask any official including the caliph about their actions and words.
3. Military reforms
a. The caliphs organised the Muslim armies. They divided the military into the following two categories:
i. Standing army: The standing army referred to those troops who were paid for their full-time
professional active-duty service. They resided in cantonments.
ii. Reserve force: This was a volunteer force which was only called for major campaigns and in
cases of emergency.
b. Abu Bakr RA had divided the army into small groups of not more than 10000 troops under separate
commanders while Umar RA combined all troops and appointed Abu ‘Ubaydah RA as the overall
Commander-In-Chief of Muslim army.
c. Umar RA prohibited soldiers from buying property in the conquered territories. Uthman RA relaxed this
restriction in his caliphate and allowed soldiers to buy lands in newly-conquered territories.
d. Umar RA had made it mandatory for soldiers to reside in the cantonments outside the city centres so that
the lives of ordinary people are not disturbed due to the movement of troops. Uthman RA later allowed
the soldiers to reside in cities.
e. Umar RA forbade soldiers from marrying in the conquered territories while Uthman revoked this
restriction.
4. Financial reforms
a. Dewan: This was an office where all financial records were kept.
b. Bait-ul-Maal: This was the office of public treasury where the war booty and the tax collections were
stored.
c. Pensions: The caliphs fixed the pensions of the mothers of the faithful, companions, elderly, widows, and
orphans. The companions were given pensions on the basis of seniority and service.
d. Taxation: All the caliphs collected the following taxes.
i. Zakat: Generally a 2.5% tax on annual earnings. See the details in the section on Zakah.
ii. Jizya: A tax collected from non-Muslim citizens in return for guarantee of protection of those
non-Muslims by the state.
iii. ‘Ushr: This was a tax on the annual agricultural produce. It was 10% on naturally irrigated lands
and 5% on artificially irrigated lands.
iv. Khumus: It was a 20% tax on the produce from mines.
v. Khiraj: It was a 20% tax on agricultural produce from lands of non-Muslims.
5. General administration
a. The Muslim empire was divided into 12 provinces by Abu Bakr RA. Umar, Uthman, and Ali RA maintained
this structure. Each province had the following three officials
i. Waali/governor who was responsible for the general administration of the province.
ii. Qaadi/judge who administered justice in the province and was independent of the governor.
iii. Aamils/tax collectors were district level officials who were responsible for revenue/tax
collection in their districts.
6. Miscellaneous
Practises/Pillars of Islam
1. Shahadah
2. Prayer
3. Fasting
4. Alms-giving
5. Pilgrimage
Prayer
Importance of Prayer
1. Quran commands Muslims to perform prayers many times
2. Quran asks Muslims to perform prayers on their prescribed times
3. Qurans says that prayer prevents from immoral and indecent acts
4. The Prophet PBUH is reported to have said that the prayer is the coolness of my eyes
5. The Prophet PBUH is reported to have said that the prayer is a distinction between believer and non-believers
6. The Prophet PBUH is reported to have said that prayer is the key to heaven
7. The Prophet PBUH is reported to have said that prayer is the m’iraj of a Muslim.
8. The Prophet PBUH is reported to have said that prayer is the pillar of religion
9. It gives a message of equality
10. It is a demonstration of Muslims’ unity
11. It demonstrates the discipline of Muslims
12. It helps in managing time according to prayer times.
13. It keeps a believer pure
14. It helps in community-building. The Muslims meet five times a day. They can get to know about others’ problems
and try to solve them.
15. Prayer is also beneficial for muscles and joints of an individual
16. It is a demonstration of the humility of Muslims.
17. It brings humans closer to Allah
18. It is a way of communicating with the beloved, the Allah Almighty
13 Obligatory acts of prayer: If one of these acts is missed, the prayer becomes invalid. The prayer has to be offered again.
Sajdah Sahw does not make up for missing an obligatory act.
1. 7 Conditions for Prayer
a. Cleanliness of body: The body should be pure from both major and minor impurity
i. In case of major impurity, one must make ghusl. It has three obligatory acts
1. Gargling the mouth
2. Rinsing water in the nose
3. Washing the entire body such that not even a space equivalent to a hair is left dry
ii. In case of minor impurity, one must perform wudu (ablution). It has three obligatory acts:
1. Washing the face
2. Washing the hand including elbows
3. Doing masah of one fourth (¼) of the head
4. Washing feet including ankles
b. Cleanliness of clothes: The clothes must have not have an amount larger than a silver coin of major
impurity nor an amount equal to one-fourth of the garment of minor impurity.
i. Major impurity: blood, human urine, urine of haram animals, etc
ii. Minor impurity: urine of halal animal, etc.
c. Cleanliness of the place of prayer: The place of prayer must be clean. Prayer cannot be offered in the
following places:
i. Graveyard
ii. In the way such that it hinders the people’s movement
iii. In the stable or any abode of animals
iv. In the toilet/washroom
v. In the places of worship of non-Muslims such as temples, churches, synagogues, etc
d. Covering the satr
i. For Men: Covering the area between the belly-button and knees. The knees are also part of satr.
ii. For women: Covering their entire body except their hands, face, and feet.
e. Time of prayer
i. Times of prayers
1. Fajr: From dawn till sunrise
2. Dhuhr: From midday till the shadow of objects doubles
3. ‘Asr: From when the shadow of objects doubles till sunset
4. Maghrib: From sunset till the disappearance of the white light in the horizon after the
sunset
5. ‘Isha: From when the white light in horizon disappears till the dawn
ii. Times in which no prayer can be offered
1. Sunrise
2. Midday
3. Sunset
iii. Times in which only nafl (optional) prayer cannot be offered
1. From Fajr al-Sadiq till the obligatory fajr prayer
2. After Fajr prayer till sunrise
3. From midday till zawal
4. From ‘Asr till Maghrib
5. From Maghrib adhan till the fard (obligatory) maghrib prayer
f. Facing Qiblah
i. One must look for old mosques and their mihrabs to find the direction of qibla
ii. If mosques do not exist, then one must ask someone about the direction
iii. If there is no one who knows the direction, then one must guess the direction of qibla
g. Making intention
2. 6 Component of prayer
a. Takbir Tahrima
b. Qiyam
c. Qira’at
d. Ruku’
e. Sujud
f. al-Qa’dah al-Akhira: Sitting for a while after the last rak’ah of each prayer.
14 wajib acts of prayer: If any one of these acts is missed, the prayer becomes invalid. However, the person can make up for
these acts by performing Sajdah Sahw. If Sajdah Sahw is not offered, then the prayer has to be offered again.
1. 2 for all types of salah
a. To offer the prayer calmly
b. To perform the acts of prayer in order
2. 5 for qirat
a. To recite surah al-Fatiha
b. To recite a surah or three short ayahs or one long ayah after surah fatiha
c. To recite surah fatiha before the surah or three short ayahs or one long ayah
d. For the imam to recite the surah al-fatiha and the surah aloud in fajr, maghrib, and Isha and quietly in Zuhr
and Asr
3. 5 from qoma to salam
a. Qawma: Standing upright after ruku’
b. Qa’dah: Sitting still for a moment between two sujud
c. Reciting tashahhud
d. al-Qa’dah al-Ula: Sitting for a while after the first two rak’ahs in Dhuhr, ‘Asr, Maghrib, ‘Isha, and Witr.
e. Salam
4. 2 for specific prayers
a. An extra takbir and qunut in witr
b. 6 extra takbirs in the two ‘Id prayers
Jum’ah Prayer
Importance
1. It is also recommended to recite salutation/salawat on the Prophet PBUH on Friday.
2. It is also recommended to recite surah al-Kahf on Friday.
3. There is an hour of special acceptance of prayer on Friday. Most scholars opine that it is the hour between Asr and
Maghrib prayers.
4. There is a special command for Friday prayers in the Quran (Surah Jumah).
5. The Prophet PBUH is reported to have said that Friday is the leader of the days of the week (Sayyid al-Ayyam).
Preparation
1. It is recommended to take shower before Friday prayer.
2. It is recommended to wear clean clothes for Friday prayer.
3. It is recommended to apply perfume on Friday.
4. It is recommended to remove the unwanted hear on Friday (the underarm hair and the hair around private parts).
5. It is recommended to cut nails on Friday.
6. It is recommended to use a miswak (siwak) on Friday.
7. It is recommended to put on kuhl on Friday.
8. It is recommended to reach the mosque early.
Features
1. On Friday, the Muslim offer a special prayer in place of the usual afternoon (Zuhr) prayers.
2. The Friday prayer is special because it has two cycles instead of the usual four cycles.
3. The Imam recites the Quran aloud in Jumu’ah prayer.
4. The Jumah prayer can only be offered in congregation. In case someone misses Jumah prayer, he will have to offer
the regular afternoon prayer.
5. The ill, travellers, women, and children are exempted from Jumah prayers.
6. The Jumah prayer is preceded by two sermons by the Imam separated by a short break.
7. The Imam highlights the important issues of society in his sermon and also prays for the Muslim ummah.
8. There is an additional adhan for Jumah prayer before the sermon of the Imam.
9. Buying and selling is forbidden on Friday after the first adhan is called.
‘Id Prayer
1. The Muslims celebrate two festivals in the lunar year.
2. These include the Eid al-Fitr on the 1st of Shawwal and ‘Id al-Adha on the 10th, 11th, and 12th of Dhu al-Hijjah.
3. The Muslims wear clean or new clothes on ‘Id days.
4. It is recommended to take shower, use siwak, apply perfume, wear clean or new clothes, reach the mosque early,
and listen to the sermons of the imam attentively.
5. The ‘Id prayers include 2 cycles of prayers followed by two sermons by the Imam while standing separated by a
short break in which the Imam sits for a very short while.
6. It is recommended to go to masjid and come home through separate routes.
7. It is recommended to recite talbiyah while going to the mosque and coming back home.
8. The Muslims greet each other after the prayer and sermon.
9. It is recommended to eat something sweet before going to ‘Id al-Fitr prayer and not to eat while going for ‘Id
al-Adha prayer.
10. The daily recommended prayer of Ishraq cannot be performed on the first days of ‘Id.
11. The ‘Id prayer is performed after sunrise.
12. The ‘Id al-Fitr prayer is offered a little later while the ‘Id al-Adha prayer is offered immediately after sunrise so that
people may sacrifice their animals.
13. The ‘Id al-Adha is also made special by the offering of sacrifice of a goat, cow, or a camel in commemoration of the
sacrifice of Ibrahim AS.
Qasr prayer (Shortened prayer)

While travelling, the Muslims have to shorten their prayers. It is optional to either pray or skip the sunnah prayers.
However, it is mandatory to shorten the obligatory prayers. They have to pray 2 rakah for Fajr, 2 rakah for Dhuhr, 2
rakah for ‘Asr, 3 rakah for Maghrib, 2 rakah for ‘Isha, and 3 rakah for witr prayers. The journey has to be at least 48
miles long or 76 kilometres.
Importance of Mosque
1. Praying in congregation in a mosque has more reward than praying individually at home.
2. The Prophet PBUH is reported to have said that he would have burnt the houses of those who pray at home if
women and children were not in the houses.
3. Praying in mosques established equality and brotherhood among the Muslims. Muslims from all backgrounds
gather in masjid. The distinction of caste, wealth, race, language etc is forgotten. Muslims get to know of each
other’s well being and problems.
4. Masjid is a place of concentration. Muslims get to focus on their connection with Allah almighty. The worldly
distractions are not there in a mosque.
5. The Muslims can learn from the imam and other knowledgeable Muslims in the mosque. They can improve their
recitation of the Quran by listening to the imam’s recitation in prayers. There are different learning circles in
mosques. Muslims can know about their religion from those circles.
6. The Prophet PBUH is reported to have said that whoseover’s heart finds peace in a mosque will be in the shade of
the throne of Allah on the Day of Judgement.
7. The Prophet PBUH is reported to have said, “Give testimony of faith of the person who goes to the mosque in dark
(for Fajr and Isha prayers)”.
8. The Prophet PBUH is reported to have said that the angels greet Muslims at the entrances of mosques and note
their names.
Zakah
1. Zakat is emphasised upon a lot in the Quran. It is mentioned alongside the command to prayer
2. Zakat is so important that the first caliph, Abu Bakr RA, fought wars against those who refused to pay zakah
3. It is the backbone of the taxation system of a Muslim state. It is the biggest and most important tax in Islam.
4. It is the fourth pillar of Islam.
5. It was made obligatory in the second year after hijrah.
6. It helps in circulation of money which has benefits for the economic well-being of a state.
7. It reduces the crime rate as the needs of the poor are fulfilled in a legitimate manner without the poor resorting to
crimes. Hence, it results in a peaceful society.
8. It produces sympathy for the deprived people in the hearts of the rich.
9. It produces love for the rich people in the hearts of poor people. Hence, it promotes love.
10. It reduces the difference between the poor and the rich and produces equality in the society.
11. It purifies wealth as the word zakah means purification.
12. It helps in averting the trials of individuals.
13. It helps in increasing the wealth due to the circulation of wealth.
14. It is a means of blessing in both worlds. Allah and His messengers have promised huge rewards for the payers of
zakah.
Zakat’s Literal and Terminological meaning

The Arabic word ‘zakah’ means purification. It purifies the wealth of a person. Terminologically, zakah refers to the annual
alm-giving due to be given to the poor by the rich people who own a certain amount of wealth.
Two conditions for zakah

1. One must attain the level of nisab for zakah
2. One full year must pass on the person after attaining the level of nisab for zakah
Who is exempt from Zakah?

1. Those who do not reach the level of nisab
2. Children
3. Mentally ill
The curriculum of zakah

Liquid Assets
Liquid Assets Nisab or Curriculum of Zakah Rate of Zakah
Gold 7½ ounces of gold 2.5% of the total value
Silver 52½ ounces of silver 2.5% of the total value
Cash Value equivalent to the nisab of gold 2.5% of the total value
or silver whichever is lower
Trade Goods Value equivalent to 200 dirhams 2.5% of the total value
(silver coins)
Cattle
Cattle Nisab Zakah
Goats and Sheep 40-120 goats/sheep 1 goat/sheep

121-200 goats/sheep 2 goats/sheep
201-400 goats/sheep 3 goats or sheep
Continue the counting One extra goat/sheep for each
hundred goats/sheep
Cows and Buffalos 30 cows 1 one-year old calf

40 cows 1 two-year old calf
60 cows 2 one-year old calves
70 cows 2 two-year old calves
Continue the counting 1 one-year old calf for each 30 cows
and 1 two-years old calf for each 40
cows
Camels 5 camels 1 goat/sheep

10 camels 2 goats/sheep
25 camels 1 one-year old calf of a camel
36 camels 1 two-year old calf of a camel
46 camels 1 three-year old calf of a camel
61 camels 1 four-year old calf of a camel
76 camels 2 two-year old calves of a camel
91 camels 2 three-year old calves of a camel
Land and Agricultural Produce

Type Nisab Zakah
Artificially Irrigated Lands Any amount of land holding 5% of the annual produce
Naturally Irrigated Lands Any amount of land holding 10% of the annual produce
Lands owned by non-Muslims Any amount of land holding 20% of the annual produce or any
percentage agreed with them
Mines Any amount of land holding 20% of the annual produce
Whom can Zakah be paid to?

Type Description
1 Poor Those who have no means. They are absolutely poor.
2 Needy Those who have means but the means are not enough to fulfil their needs.
3 Collectors of Zakah The government officials responsible for tax collection. Their salaries may be paid from
the money collected through zakah.
4 New converts or Likely The new converts can be given Zakah. According to most scholars, the likely converts are
converts to Islam no more eligible to receive Zakah as Islam has become dominant.
5 Slaves The slaves can be bought and freed with Zakah
6 Those under debt They can be paid zakat to help them pay their debts.
7 Those in the way of This includes the mujahideen, the students of madrassahs, those preaching Islam, etc.
Allah
8 Wayfarers/travellers Those travellers who may have wealth in their homeland but need help in a foreign land
during travel.
Whom can zakah not be paid?

1. Sayyid: Those from the lineage of the Prophet PBUH.
2. Rich people who attain the level of nisab
3. Mosques
4. One’s own spouse
5. One’s own parents and grandparents
6. One’s own children and grandchildren
7. non-Muslims
Fasting
Benefits of fasting
1. Fasting is one of the pillars of Islam
2. It was made obligatory on past nations also.
3. It helps in increasing self-restraint.
4. It helps in overcoming human desires
5. It is a test of human sincerity
6. It is a matter between humans and Allah Almighty
7. Muslims get many hours of acceptance of prayers in the month of Ramadan
8. It also allows the Muslims to stand in front of Allah during the night prayer
9. Deeds in the month of fasting are multiplied by 70 in reward
10. It helps the wealthy in realising the feelings of the poor
11. It harbours sympathy for the poor
12. It improves the digestive system of human beings as the stomach gets a rest for one month with relatively lesser
load
13. It helps in diet control too which is crucial for a healthy life
Four Kinds of Fasts

Kind Days
Fard or Obligatory The month of Ramadan (9th Month of the Lunar Islamic Calendar)
Sunnah 9th and 10th or 10th and 11th of Muharram
Nafl 9th of Dhi al-Hajj

6 fasts of Shawwal
Fasts on Mondays and Thursdays
Fasts on the 13th, 14th, and 15th of lunar months
Haram Fasts on 1st Shawwal

Fast in Ayyam al-Tashriq (10th, 11th, 12th, and 13th of Dhi al-Hijjah
Fasting is obligatory in the month of Ramadan (9th month of lunar Islamic calendar) on the following:
1. Muslims
2. Adults (the biological age of adulthood is 9-12 years for girls and 12-15 years for boys)
3. Sane
Restrictions of Fasting
1. Eating is forbidden from Fajr till sunset
2. Drinking is forbidden from Fajr till sunset
3. Sexual intercourse and Marital relationship is forbidden from Fajr till sunset
Who is exempted from fasting: They have to make up for the missed fasts later.
1. Sick: Those whose illness is expected to increase to an extent that their life is threatened if they fast.
2. Travellers: It is recommended for travellers to fast but they can skip fast and make up for the missed fasts later.
3. Women during Menstruation and Childbirth cannot fast. They have to make up for these fasts later.
How to compensate for the missed fasts
1. Kaffarah: Kaffarah refers to fasting for 60 consecutive days for missing one fast deliberately. Even if one day is
missed, the cycle of 60 days has to be restarted.
2. Qada’: Qada’ refers to fasting for one day in place of one missed fast due to a valid excuse of illness or travel.
3. Fidyah: If someone is terminally ill and cannot fast till death or if someone has died, then he or his descendents
may make up for his missed fasts by paying the amount equivalent to sadaqah al-fitr for each missed fast.
Hajj
Importance of Hajj
1. It is a financial as well as physical act of worship
2. It helps in purifying an individual from sins by washing away his sins.
3. It is a symbol of Muslim unity
4. It demonstrates human equality as all pilgrims wear the same clothes
5. It is a symbol of the numerical strength and might of Muslims.
6. It demonstrates and harbours discipline as hundreds of thousands of pilgrims follow the instructions of one imam.
7. It helps in strengthening the bond of Muslim brotherhood as Muslims from around the world gather and come to
know about the problems of other Muslims.
8. It helps in giving a common sense of purpose and direction to the Muslims through the sermon of the imam.
9. It harbours humility among the pilgrims as they have to live in tents and stay in open fields
10. It also improves self-restraint as pilgrims refrain from many otherwise permissible acts
11. Hajj was made obligatory in 9 AH.
Composition of Hajj
1. Fard Acts (Obligatory) of Hajj
a. Ihram
i. Putting on Ihram from the 8th of Dhi al-Hajj till the 10th of Dhi al-Hajj is mandatory.
ii. Ihram consists of two sheets of unsewn clothes for men and the usual clothes for women
conditional upon keeping their faces open.
iii. The forbidden acts of Hajj are forbidden in the duration of wearing ihram.
iv. Making an intention of wearing ihram before wearing ihram is mandatory.
v. The pilrims have to recite talbiyah during the period of ihram on a consistent basis.
b. Wuquf al-’Arafah (Stay at Arafah): The pilgrims have to stay at Arafah from after the dhuhr prayer of 9th
Dhi al-Hajj till after the Asr prayer on the same day. The Dhuhr and Asr prayers are to be combined and
prayed at the time of Asr prayer in Arafah.
c. Tawaf-e-Ziyarah: Tawaf al-Ziyarah refers to circumambulation around Kabah seven times after stoning
the Jamarat al-’Uqba, sacrifice, and shaving of hair on the 10th of Dhu al-Hajj. Without this tawaf, the Hajj
will be invalid.
2. Wajib (Necessary) Acts of Hajj
a. Sa’i
i. The pilgrims have to perform sa’i on the 10th of Dhi al-Hajj or later after performing the sacrifice.
ii. Sa’i refers to running or walking briskly between the Mounts of Safa and Marwa seven times
starting from Safa and ending at Marwa.
iii. This act is carried out in remembrance of the running of Hajar AS (the wife of Ibrahim AS) when
she could not find water and food for her son Isma’il AS.
iv. The starting and ending points are marked with green pillars on both mounts such that the Ka’ba
is visible from both points.
b. Sacrifice
The pilgrims have to offer sacrifice of a goat, sheep, cow or a camel after stoning the jamarat al-Uqba on
the 10th of Dhu al-Hajj. The pilgrims may make the sacrifice themselves in the vicinity of Haram or
through agents in their hometowns.
c. Wuquf Muzdalifah (Stay at Muzdalifah)
i. The pilgrims leave for Muzdalifah from Arafah on the 9th of Dhi al-Hajj and pray Maghrib and Isha
together in Muzdalifah in the time of Isha.
ii. They stay in Muzdalifah till the Fajr of 10th of Dhi al-Hajj.
iii. They gather 49 pebbles in Muzdalifah to be hurled at the Jamarat the following four days.
d. Rami (Stoning the Devil): The pilgrims throw 49 pebbles at the three stone pillars in Mina on the 10th,
11th, and 12th of Dhi al-Hajj according to the following details.
i. Jamarat al-Uqba
1. This is nearest to Kabah. It is stoned on the 10th of Dhi al-Hajj with 7 pebbles.
2. This is also stoned with 7 pebbles on the 11th and 12th of Dhi al-Hajj.
ii. Jamarat al-Wusta
1. This is stoned with 7 pebbles on the 11th and 12th of Dhi al-Hajj.
iii. Jamarat al-Sughra
1. This is the farthest from Kabah.
2. This is stoned with 7 pebbles each on the 11th and 12th of Dhi al-Hajj.
e. Halaq/Qasr (Shaving or shortening of hair): On the 10th of Dhu al-Hajj, the male pilgrims shave the
hair of their head while the female pilgrims cut their hair short after stoning the Jamarat al-’Uqba and
making sacrifice. The shaving of hair for men is called halaq and the shortening of hair for women is called
qasr.
f. Tawaf al-Wada’ or Tawaf al-Sadr
i. The pilgrims do the circumambulation (going around the Kabah) seven times before leaving the
boundaries of haram.
ii. This is the last act of Hajj.
3. Sunnah (Recommended) Acts of Hajj
a. Tawaf al-Qudum
The pilgrims perform Tawaf al-Qudum in the morning of the 8th of Dhu al-Hajj after putting on the ihram.
This is a sunnah act, hence, there is no penalty if someone skips it. After performing Tawaf al-Qudum, they
leave for Mina and stay there till the Fajr of 9th of Dhu al-Hajj.
b. Wuquf Mina (Stay at Mina)
i. The pilgrims go to Mina after the Tawaf al-Qudum on the 8th of Dhi al-Hajj.
ii. They stay in Mina from the Dhuhr prayer of 8th of Dhi al-Hajj till the Fajr of 9th of Dhi al-Hajj.
iii. They pray five prayers in Mina (Dhuhr, ‘Asr, Maghrib, ‘Isha, and Fajr of 9th of Dhu al-Hajj).
c. Taking a bath in Arafah
d. Staying the night in Muzdalifah after Arafah
The pilgrims leave Arafah after Asr on the 9th of Dhu al-Hajj and reach Muzdalifah late at night. They
deliberately delay the Maghrib prayer and pray both Maghrib and Isha together in Muzdalifah in the time
of Isha prayer. They stay in Muzdalifah for the night and leave Muzdalifah for Mina after Fajr prayer on the
10th of Dhu al-Hajj. They also gather 49 pebbles in Muzdalifah at night to be hurled at the Jamarat in Mina.
e. Leaving Arafah after the Imam has left
4. Haram (Forbidden) Acts of Ihram
a. Putting on sewn clothes for men
b. Applying perfume or ‘itr
c. Clipping nails
d. Cutting hair
e. Hunting of animals or killing of insects
f. Marital relationship and talk relevant to marital relationship
g. Women cannot cover their faces.
h. Men cannot cover their heads and feet
i. Obscene and abusive language
j. Fighting
Method of Hajj
1. On 8th of Dhu al-Hajj: In the morning of 8th of Dhi al-Hajj, the pilgrims put on the ihram and go to al-Masjid
al-Haram to perform Tawaf al-Qudum after which they go to Mina and stay there till the Fajr of 9th Dhi al-Hajj and
pray the Zuhr, Asr, Maghrib, Isha of 8th and Fajr of 9th Dhi al-Hajj there. This is called the wuquf of Mina and is a
necessary (wajib) act of Hajj.
2. On 9th of Dhu al-Hajj: In the morning of 9th of Dhi al-Hajj, the pilgrims go to Arafah for the obligatory stay at
Arafah where they stay till after the Asr prayer. The pilgrims spend their time in Arafah in praying and supplicating.
They also listen to the sermon of the Imam of Hajj. After Asr prayer, they leave for Muzdalifah and spend the night
of 9th and 10th Dhu al-Hajj in Muzdalifah. This is known as the stay in Muzdalifah (wuquf al-Muzdalifah) which is
a necessary (wajib) act of Hajj. The pilgrims also gather 49 pebbles from Muzdalifah to be thrown at the Jamarat
the following days.
3. On 10th of Dhu al-Hajj: The pilgrims go to Mina from Muzdalifah and throw seven pebbles (7x1=7) at the largest of
the three stone pillars (Jamarat al-’Uqba) after which they sacrifice their sacrificial animals. Following that, the
male pilgrims have to shave their heads while the women have to cut their hair short. Now, they can put off the
ihram and wear regular clothes. The pilgrims have to do the obligatory tawaf (tawaf al-ziyarah) and perform sa’i
either on the same day (10th of Dhu al-Hajj) or in the next two days.
4. On 11th and 12th of Dhu al-Hajj: The pilgrims have to throw seven pebbles each (7x3=21) at all the three stone
pillars (Jamarat al-’Uqba, Jamarat al-Wusta, Jamarat al-Sughra) on the 11th and 12th of Dhu al-Hajj (21x2=42).
After stoning all the three pillars on these two days, the pilgrims have to perform the tawaf al-Sadr/al-Wada’ before
leaving the vicinity of Haram. After this tawaf, the Hajj is completed.
Three Types of Hajj
1. Tamattu’: When the pilgrim performs both ‘Umrah and Hajj in one journey. He puts on ihram for ‘umrah and takes
it off after ‘umrah and puts it on again for hajj. According to Imam Malik, this is the most preferable way of Hajj.
2. Qiran: When the pilgrim performs both ‘Umrah and Hajj in one journey. He puts on ihram for umrah and does not
take it off after ‘Umrah. He performs both hajj and ‘umrah in one ihram. According to Imam Abu Hanifa, this is the
most preferable way of Hajj.
3. Ifrad: When the pilgrim performs only Hajj without performing ‘umrah. According to Imam al-Shafi, this is the
most preferable form of Hajj.
Terms related to Tawaf

1. Maqam Ibrahim AS (Station of Ibrahim AS): This is the stone on which Ibrahim AS stood while constructing the
Kabah. It is recommended to pray two rakah nafl prayers at this station.
2. Mataf: Mataf is the circular area around Kabah where the pilgrims circumambulate around Kabah.
3. Hatim: Hatim is the unconstructed part of Kabah. The Quraysh could not join this part in Kabah because of the lack
of funds for the complete construction of Kabah.
4. Idtiba’: Idtiba’ refers to the way of wearing of ihram for men where they put one sheet of cloth around their body
5. Istilam: While doing tawaf around the Kabah, the pilgrims have to either kiss, or touch, or salute the black stone
depending on the possibility of any of these three. This is called Istilam.
6. Ramal: While doing tawaf, the pilgrims have to walk proudly by expanding their shoulders, bulging their chests
forward, and walk like soldiers in the first three rounds. This is the sunnah of the Prophet PBUH. When the Prophet
PBUH performed ‘umrah in 7 AH, the pagans of Makkah taunted him that he had become weak due to the climate
of Madinah. The Prophet PBUH asked his companions to walk proudly to show their strength to the Makkans.
Important Days
1. Yawn al-Tarwiyah: The 8th of Dhu al-Hajj. The pilgrims put on ihram on this day and stay at Mina from Dhuhr to
Isha
2. Yawm al-Arafah: The 9th of Dhu al-Hajj. The pilgrims stay in Arafah, listen to the sermon, and spend the day in
prayer
3. Ayyam al-Nahr: The 10th, 11th, and 12th of Dhu al-Hajj. These are the days of sacrifice.
4. Ayyam al-Tashriq: The 9th, 10th, 11th, 12th, and 13th of Dhu al-Hajj. These are the days in which the Muslims
recite takbir after fard salah. The males have to recite the takbir in a loud voice while the women say it silently. The
takbir has to be recited only once.
Beliefs/Articles of Faith
Oneness of Allah
1. Allah is unique in His person.
a. He has no partners and rivals.
b. He is absolute. He is free from human needs (thirst, hunger, sleep, marriage).
c. He begets not (He has no children) nor is he begotten (He has no parents).
d. He is the only creator. No one created him.
e. He and His attributes cannot be comprehended. Nothing resembles Him.
2. Allah is unique in His attributes.
a. He is ever-living. He has no beginning.
b. He is immortal. He has no end.
c. No one can share His attributes.
d. He is the Lord of everything. There is no lord over Him.
e. He is Omniscient (All-Knowledgeable). He knows everything. Nothing is hidden from Him.
f. He is Omnipotent (All-Powerful). He can do whatever He wills.
g. He is Omnipresent. He is present everywhere at the same time. He is closer to his creation than their
jugular vein.
3. He is the only one worthy of worship.
a. Associating partners with Him is a great sin.
b. Only He must be exalted.
c. Only He must be asked for help.
Angels
1. Angels are made of light.
2. They are not superior to human beings. All of them prostrated to Adam AS.
3. They do not have free will. Therefore, they cannot commit sins or disobey Allah Almighty.
4. They are gender-free. They are not feminine.
5. They are not daughters of Allah.
6. They are not deities/gods. They cannot be worshipped.
7. They are mortal. All of them will die one day.
8. They are agents of Allah and serve him all the time.
9. They are not visible to human beings. They belong to the category of unseen.
10. They can change their shape and form. Some of them have wings.
11. They have specific duties which they perform diligently without negligence.
12. Major Angels
a. Jibraeel was responsible for bringing revelations to the prophets. He is also the leader of angels.
b. Mikaeel is responsible for the environment, rain, winds, and the provision of sustenance (rizq), etc.
c. Izraeel is responsible for taking out the spirit of humans at the time of death. He is called Malak al-Mawt
(The Angel of Death)
d. Israfeel is responsible for blowing the trumpet (al-Sur) on the day of Judgement.
13. Other Angels
a. Kiraman Katibeen: These are two angels who sit on the shoulders of each individual and record their
deeds. There are different angels for every day and night. These deeds will be shown to the people on the
Day of Judgement.
b. Munkar Nakeer will question the deceased in the grave. They ask three questions:
i. Who is your Lord?
ii. What is your religion?
iii. What do you say about this person (Prophet Muhammad PBUH)?
c. Malik is the guardian of Hell.
d. Ridwan is the guardian of heaven.
e. 19 angels guarding the hell
f. 8 angels holding the throne of Allah Almighty
Importance of Angels in daily lives of Muslims

1. The Kiraman Katibeen record the deeds of human beings. They sit on both shoulders of Muslims. The one on the
right shoulder records good deeds and the other on the left shoulder records bad deeds. The duty of Kiraman
Katibeen changes at ‘Asr and Fajr prayers. There are different angels for day and night.
2. Mikail AS is responsible for sending rain, distributing rizq among humans, blowing winds, and deciding about
other environmental issues. All these tasks have implications for the daily lives of Muslims.
3. Izrail AS takes the soul of human beings and causes death. All human beings have to taste death as per the Quran.
So, Izrail AS has huge significance in the lives of Muslims.
4. Angels ask for forgiveness for people on Earth. The Muslims are not protected from sins. They are prone to sins.
Hence, it is very important for them to have angels seeking forgiveness for them.
5. The angels help and protection the righteous Muslims against calamities, difficulties, and non-Muslim enemies.
Hence, they are an immense source of support for Muslims.
6. The angels greet the Muslims at the doors of Masjid before congregational prayers on Friday and Eid days.
7. The angels pray for those seeking knowledge. They also lay their wings in the way of those seeking knowledge.
8. The angels also pray for those who fast in the month of Ramadan. Due to their prayers, there is more likelihood
that the fasts of Muslims are accepted by Allah Almighty.
9. The angels descend in the night of power (Laylah al-Qadr) to the lowest heaven. It is a time of acceptance of prayer.
10. The angels also convey the salutations of Muslims upon the Prophet PBUH. Hence, they are an important source of
connection to the Prophet PBUH.
Books
1. Allah Almighty revealed books for the guidance of human beings.
2. Muslims believe that the previous books were revealed by Allah Almighty.
3. However, these books were corrupted/distorted/fabricated by the adherents of those religions.
4. These books were revealed for specific nations and specific times.
5. The Quran was revealed for all nations and for all times to come.
6. The Quran cannot be corrupted. Allah has guaranteed its protection.
7. The following books were revealed by Allah Almighty.
a. Taurah or the Old Testament was revealed upon Prophet Musa AS for the Bani Israil. The Muslims
believe that the Tawrah is not available in its authentic version and is fabricated.
b. Zabur or Psalms was revealed upon Prophet Dawud AS. This book is also not available in its authentic
form.
c. Injil or the New Testament was revealed upon Prophet ‘Isa AS for the Bani Israil. Bani Israil rejected the
message of this book. This book was corrupted by the disciples of Isa AS.
d. Quran was revealed upon the Prophet Muhammad PBUH for the entire humanity. This is the only book
that has remained in its authentic form. Allah Almighty has taken the responsibility of its safe keeping till
the Day of Judgement.
e. Suhuf/codices: These were not full books. These were revealed to the following prophets.
i. Adam
ii. Ibrahim
iii. Musa
Prophets
1. Muslims believe that the prophets were human beings.
2. They were not above the natural human needs like food, clothes, shelter.
3. They were better than the common human beings in all respects.
4. They were protected from sins by Allah Almighty.
5. They were divinely guided by Allah Almighty through revelations.
6. All of them approved the divine messages of the previous prophets and gave glad tidings of the future prophets. Isa
AS announced the prophethood of the Prophet Muhammad PBUH.
7. All prophets except Muhammad PBUH were sent for a particular nation and particular time.
8. Only prophet Muhammad PBUH was sent for the entire humanity and till the day of judgement.
9. The Prophets were not sons of Allah Almighty.
10. They were mortal human beings.
11. They were given miracles as proof of their prophethood.
12. Muslims do not distinguish between them in terms of believing in them as prophets.
13. Those who denied or rejected their message were punished by Allah SWT like the people of Nuh, Hud, Saleh, Lut,
and Banu Isra’il.
14. Five of them are called ‘ulul ‘azm’. These include Prophets Nuh, Ibrahim, Musa, Isa, and Muhammad PBUH.
15. 25 or 26 of them are mentioned in the Quran by name.
16. About one hundred twenty four thousand prophets and messengers were sent by Allah Almighty.
17. All of them were male. No woman prophetess was sent by Allah almighty.
18. The Quran mentions four tasks of the Prophet PBUH:
a. Reciting the verses of Allah Almighty to the humans
b. Purifying them
c. Teaching them the book
d. Teaching them the wisdom
19. Some scholars differentiate between a Rasul (Messenger) and a Nabi (Prophet). They define them in the following
terms:
a. A Rasul is a messenger who brings a new book and a code of law to his nation.
b. A Nabi is a prophet who does not bring a new book and a code of law. Instead, they continue the legal code
of the previous messengers.
Life after death

1. Life in grave
a. The bodies of human beings remain in an intermediary status after death till the Day of Judgement.
b. This status is called ‘barzakh’.
c. The spirits of the people will either go to heaven or hell based upon their deeds in worldly life.
d. In grave, two angels named Munkar Nakir will ask the following three questions
i. Who is your Lord?
ii. What is your religion?
iii. What do you say about this person (Prophet Muhammad PBUH)?
e. The true believers will give correct answers. For them, the window to paradise will be opened. They will
remain in bliss till the Day of Judgement. They will be provided with blessings from the heavens. For them,
the stay in the grave will be shortened.
f. The disbelievers will fail to give the correct answers. For them, the window to Hell will be opened. Their
tormentation will start in the grave. For them, life in the grave will be prolonged.
g. Muslims believe that good deeds like the recitation of the Quran and fulfilling one’s obligations towards
relatives will shield individuals from the tormentation in the grave.
h. After the questioning, the souls of human beings will go to ‘Alam al-Arwah (the universe of souls) where
they will stay till the day of Judgement.
2. Day of Judgement
a. The day of Judgement is the day of reward and punishment.
b. Muslims believe that the day of Judgement will be 50 thousand years long.
c. To mark this day, Israfil AS will blow the trumpet twice:
i. On the first blow, all living things will die. The mountains will fly like wool. The Earth will be
shattered.
ii. On the second blow, all human beings will be brought to life.
d. The proceedings of the day of Judgement will be held in the ground of ‘Arafah where the pilgrims stay
during Hajj on the 9th of Dhu al-Hajj.
e. The date of the Day of Judgement is only known by Allah almighty. The day of Judgement will occur on
Friday. It may happen on any Friday.
f. The sun would be above one’s head. It will be at a distance of one miles only from the surface of the Earth.
It will be so hot that people will be drowning in their sweat.
g. People will be in a state of panic. People will not help their close relatives including parents, spouses,
children and siblings.
h. People will plead to prophets to request Allah Almighty to start the accountability of human beings. All the
prophets will refuse to plead to Allah.
i. Only Prophet Muhammad will be interceding on behalf of his followers.
j. The following stations are important on the day of Judgement
i. The throne of Allah Almighty. The throne of Allah almighty will be held by 8 angels. Its shade
will be the only shade on the day of Judgement. Seven kinds of people will be under its shade.
ii. The pond of Kawthar. This will be a pond the water of which will be whiter than milk and
sweeter than honey. The Prophet PBUH will be incharge of this pond. He will give water from this
pond to his followers. Once a person drinks from this pond, he will never feel thirsty again.
iii. The Balance. This is the place where the deeds of people will be weighed. On the basis of this
balance, the book of deeds (Nama-e-A’maal) will be given in either right hand or behind the back.
Those who are given their book of deeds in the right hand will go to heaven and those who are
given their book of deeds in the left hand will go to hell. At this station, every human being has to
answer the following five questions. The limbs of the human body will testify on the day of
Judgements. Allah will give the quality of speech to the body parts of all human beings.
1. How did you spend your life?
2. How did you spend your youth?
3. How much did you act upon your knowledge?
4. How did you earn your wealth?
5. Where did you spend your wealth?
iv. The bridge. This is a bridge narrower than a hair and sharper than a sword on the Hell. The
believers will cross this bridge with the speed of light and enter heaven while the disbeliever will
fumble and fall into hell.
k. Signs of the Day of Judgement
i. Major Signs
ii. Minor Signs
3. The eternal life
a. Al-Jannah (The Heaven): The believers whose good deeds outweigh their bad deeds will remain in
heaven for eternity. In heaven, they will feel no grief nor face any affliction. It will be a life full of bliss,
favours, and luxuries. It has eight doors. The inhabitants of heaven will never see the wrath of Allah. They
will not be bound by any commandments. They will be entirely free to pursue their pleasures. The Heaven
has 8 doors. Ridwan is the guardian angel of heaven.
b. Al-Nar (Hell): The disbelievers will remain in Hell for eternity. The believers whose bad deeds outweigh
their good deeds will remain in Hell for a certain period of time after which they will be entered into
heaven. Hell is a place of torment. It has seven doors. Those in Hell will regret their actions in this world
however, it will be of no use. No one will be able to intercede for them. Their affliction will not reduce,
instead it will gradually increase. Malik is the guardian angel of Hell.
c. Al-A’raf (The Middleground between Heaven and Hell): This will be a station between heaven and hell.
Those people whose good and bad deeds are equal will stay here for a certain period. Ultimately, Allah
almighty will grant them permission to enter heaven due to his infinite mercy.
Predestination
Knowledge vs. Power; Free will vs. Complete control; Accountability; Limited intervention in Certain things; Groups
Jihad
The word jihad literally means to strive or to make efforts in the way of Allah. It is more commonly and terminologically
used in the meaning of armed fighting in the way of Allah. A more appropriate word for armed struggle in the way of Allah
is qital or muqatalah. Allah allowed armed struggle in his path in 2 AH in verse number 190 of surah al-Baqarah.
Ruling of Jihad
Jihad is a communal obligation. It is fard al-kifayah. If some sections of the community engage in it, then the rest of the
community is relieved from this obligation. However, if no one in the community engages in jihad, then the entire
community becomes sinful for not fulfilling this commandment.
Circumstances in which Jihad is permissible

1. When the Muslims are attacked by non-Muslims, then Jihad becomes obligatory on all Muslims. This is called
defensive jihad (al-jihad al-difai).
2. When there is a potential threat from non-Muslim, then the Muslims are permitted to initiate jihad in order to stem
out the imminent threat for future. This is called offensive jihad (al-jihad al-iqdami).
3. When the Muslims are persecuted by non-Muslims in non-Muslim majority areas. The Muslims are permitted to
wage jihad to protect their Muslim brothers.
4. The Muslims may also wage jihad against those Muslims who cause fitnah. This fitnah may be in the form of
support for false prophets, or in the form of refusal to pay zakah, or in the form of introducing innovation in
religion.
Types of Jihad on the basis of its initiation
1. Offensive jihad (al-jihad al-iqdami)
a. When the Muslims initiate jihad in order to prevent a threat from the non-Muslims.
2. Defensive jihad (al-jihad al-difa’i)
a. When the non-Muslims initiate belligerence against Muslims. The Muslims are supposed to defend
themselves against aggression.
Kinds of Jihad on the basis of the mode of jihad

1. With heart (al-jihad bi al-qalb)
2. With tongue al-jihad bi al-lisan)
3. With hand (al-jihad bi al-yad)
4. With sword (al-jihad bi al-sayf)
5. With wealth (al-jihad bi al-mal)
6. With pen (al-jihad bi al-qalam)
7. With knowledge (al-jihad bi al-’ilm)
These seven kinds of jihad can be shrinked into five kinds by merging jihad bi al-yad with jihad bi al-sayf and al-jihad bi
al-qalam with jihad bi al-’ilm as these are related.
1. With heart (al-jihad bi al-qalb)
2. With tongue (al-jihad bi al-lisan)
3. With hand/sword (al-jihad bi al-Yad or al-Jihad bi al-Sayf)
4. With wealth (al-jihad bi al-mal)
5. With pen/knowledge (al-jihad bi al-qalam or al-jihad bi al-’ilm)
Rules/Limitations of Jihad
1. The Muslims must offer the following three alternatives one after another to the non-Muslims before initiating
jihad.
a. Accept Islam and become our brothers in Islam. No harm will be caused to you or your belongings.
b. Agree to pay jizyah to the Muslim state. The Muslim state will guarantee your protection. You will have
human, civil, commercial, political, social, and religious rights.
c. If you do not accept the first two options, then prepare to fight us.
2. The Muslims are prohibited from cutting trees or burning crops of non-Muslims.
3. The non-Muslim women, elderly, children, priests/monks, non-combatant civilians, diseased cannot be attacked.
4. The places of worship of non-Muslims like Churches, Synagogues, Temples, etc. cannot be desecrated or destroyed.
5. The deceased bodies of non-Muslims are not to be mutilated.
6. The Muslims are not allowed to indulge in war crimes such as rape, torture, and mass killing.
7. The prisoners of wars are to be given their full rights. They cannot be killed or tortured if they surrender. However,
the Muslims can demand ransom for their release.
Rights of non-Muslims
1. Basic Human Rights
a. Right to life
b. Liberty
c. Pursuit of happiness
d. Freedom of movement
e. Residence
f. Right to free speech
2. Economic/Commercial Rights
a. The non-Muslims have the right to establish their own business.
b. They also have the right to employment. They cannot be discriminated against in any form in the
workplace.
c. Special quotas are in place for minorities in all government jobs.
d. They have special rights such as the sale and purchase of alcohol and pork which the Muslims cannot have.
e. Interest-based dealings are also allowed for non-Muslims.
3. Political Rights
a. Non-Muslims have the right to protest against the government and its policies.
b. They can become members of any political party.
c. They can form their own political parties.
d. Their rights are guaranteed in Islamic law and in the constitutions of Muslim states.
e. They have separate electorates (quota-based special representation and reserved seats) in the legislatures
of Muslim states.
f. They can also compete for the general seats against the Muslims.
4. Social Rights
a. They have the right to arrange their gatherings.
b. They can use all public facilities. They cannot be segregated.
c. They cannot be discriminated against because of their religion
5. Religious rights
a. They have the freedom to profess, practice, and propagate their religion
b. They have the right to visit their places of worship
c. They have the right to attend religious ceremonies
d. They cannot be forcefully converted to Islam
e. They have the right to construct their places of worship
f. They cannot be given instructions of other religions forcefully.
Relations of Muslim states with other states

1. Darul Islam
a. Darul Islam refers to the Muslim states and territories.
b. A Muslim state must have cordial relations with other Muslim states and territories.
c. Jihad cannot be waged against such countries.
2. Darul Aman
a. Darul Aman refers to those states and territories with whom the Muslims are at peace.
b. These include those states with whom the Muslim states have treaties and agreements.
c. As long as the agreement stands, the Muslims cannot attack them.
d. The Muslims are discouraged from breaking the agreements unless the other party initiates it.
3. Darul Harb
a. Darul Harb refers to those belligerent territories who are at war with the Muslim states and territories.
b. The Muslims are allowed to wage both defensive and offensive jihad against such countries.
c. However, the limits on Jihad must be taken care of in the wars against Darul Harb too.

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Passages of Hadith

2 .‫ﻻﻳﺆﻣﻦ اﺣﺪﻛﻢ ﺣﺘﻰ ﻳﺤﺐ ﻷﺧﻴﻪ ﻣﺎ ﻳﺤﺐ ﻟﻨﻔﺴﻪ‬

9 .‫ﻣﺎ أﻛﻞ أﺣﺪ ﻃﻌﺎﻣﺎ ﻗﻂ ﺧﻴﺮا ﻣﻦ أن ﻳﺄﻛﻞ ﻣﻦ ﻋﻤﻞ ﻳﺪه‬

10 .‫اﻟﺴﺎﻋﻲ ﻋﲆ اﻷرﻣﻠﺔ واﻟﻤﺴﻜﻴﻦ ﻛﺎﻟﻤﺠﺎﻫﺪ ﻓﻲ ﺳﺒﻴﻞ ﷲ أو ﻗﺎﺋﻢ اﻟﻠﻴﻞ وﺻﺎﺋﻢ اﻟﻨﻬﺎر‬

11 .‫ و ﻗﺎل )و اﺷﺎر( ﺑﺈﺻﺒﻌﻴﻪ اﻟﺴﺒﺎﺑﺔ و اﻟﻮﺳﻄﻰ‬٠‫أﻧﺎ وﻛﺎﻓﻞ اﻟﻴﺘﻴﻢ ﻓﻲ اﻟﺠﻨﺔ ﻫﻜﺬا‬

14 .‫رﺣﻢ ﷲ رﺟﻼ ﺳﻤﺤﺎ إذا ﺑﺎع و إذا اﺷﺘﺮى و إذا اﻗﺘﻀﻰ‬

15 .‫ﻻ ﻳﺮﺣﻢ ﷲ ﻣﻦ ﻻ ﻳﺮﺣﻢ اﻟﻨﺎس‬

17 .‫اﻟﺤﻴﺎء ﻻ ﻳﺄﺗﻲ إﻻ ﺑﺨﻴﺮ‬

19 .‫اﻟﺪﻧﻴﺎ ﺳﺠﻦ اﻟﻤﺆﻣﻦ وﺟﻨﺔ اﻟﻜﺎﻓﺮ‬

20 .‫ان ﷲ ﻻ ﻳﻨﻈﺮ اﱃ ﺻﻮرﻛﻢ و اﻣﻮاﻟﻜﻢ و ﻟﻜﻦ ﻳﻨﻈﺮ اﱃ ﻗﻠﻮﺑﻜﻢ و اﻣﻮاﻟﻜﻢ‬

Individual teachings Communal teachings

1 Religion is sincerity (Hadith 1) Religion is sincerity (Hadith 1)

4 Obligatory prayer, fasting, considering halal as halal Importance of charity (Hadith 5)

5 Importance of charity (Hadith 5) Prevention of evil (Hadith 6)

6 Jihad (Hadith 7) Jihad (Hadith 7)

7 Virtues of martyr (Hadith 8) Help others/Charity (Hadith 10)

8 Importance of hardwork and earning halal (Hadith 9) Help orphans (11)

10 Modesty (Hadith 17) Kindness and fairness in dealing (Hadith 14)

13 Importance of deeds and belief (Hadith 20) Modesty (Hadith 17)

Reasons for the compilation of hadith

Types of Hadith on the basis of quotation

8. The text of hadith must not glorify a particular

Types of Hadith on the basis of authenticity

History of the compilation of Hadith

Companion Narrations Companion Narrations

Abu Hurayra al-Dawsi RA 5300 Abu Bakr b. Abi Quhafah RA 142

‘Abdullah b. Umar RA 2600 Umar b. al-Khattab RA 537

Anas b. Malik RA 2300 Ali b. Abi Talib RA 536

Ayesha b. Abi Bakr RA 2200

Abdullah b. al-Abbas RA 1700

2. During the period of followers of companions

Shia collections of Hadith

Overview of the Roman and Persian Empires

Dynasty A series of dynasties

Period From 330 CE to 1453 CE From 550 CE to 1979

Capital Constantinople (Istanbul), Turkey Mada’in, Iran

Founder Constantine, the Great Cyrus, the Great

Alternate Holy Roman Empire Iranian Empire

Religion Christianity Zoroastrianism and Fire Worshipping

Title Caesar/Qaysar Chosroes/Kisra

Qasr prayer (Shortened prayer)

Zakat’s Literal and Terminological meaning

Two conditions for zakah

Who is exempt from Zakah?

The curriculum of zakah

Gold 7½ ounces of gold 2.5% of the total value

Silver 52½ ounces of silver 2.5% of the total value

Goats and Sheep 40-120 goats/sheep 1 goat/sheep

Cows and Buffalos 30 cows 1 one-year old calf

Camels 5 camels 1 goat/sheep

Land and Agricultural Produce

Mines Any amount of land holding 20% of the annual produce

Whom can Zakah be paid to?

1 Poor Those who have no means. They are absolutely poor.

5 Slaves The slaves can be bought and freed with Zakah

Whom can zakah not be paid?

Four Kinds of Fasts

Sunnah 9th and 10th or 10th and 11th of Muharram

Nafl 9th of Dhi al-Hajj

Haram Fasts on 1st Shawwal

Terms related to Tawaf

Importance of Angels in daily lives of Muslims

Life after death

Circumstances in which Jihad is permissible