O-LEVEL ISLAMIYAT NOTES

O-Level Islamiyat (2058) notes by Hassaan Mian – LGS JT, Beaconhouse, SICAS, Newlands, The City School
Objectives:
Quranic Passages (1-15)
Passage 1: Surah Al-Baqarah (Ayat-ul-Kursi)
a) Theme
The theme of this verse is God Himself. These verses are from Surah Al-Baqarah known as Ayat-ul-
Kursi (verse of Throne) which is a Madni Surah. The verse starts with an expression of Shahada thereby
containing the fundamental part of Iman-e-Mufassil, Tauhid. Then it describes the qualities of God
which we cannot comprehend, thus, telling us the fact that the Supremacy and Greatness of Allah
are beyond the capacity of the human mind. This Uniqueness of Lord is mentioned elsewhere in The
Quran; “Then He established Himself on the Throne” and, “Say He is Allah the One and Only.”
Additionally, the passage tells us that God is free from human weaknesses as well as, time and
space. “But God is the One free from all wants.” Moreover, He has perfect knowledge of everything
and is completely independent for His survival. Lastly, His Rule and Power are over the whole
universe and this authority is unshared.
b) Importance of the Theme
It is explained in this passage, that believing in Tauhid; Allah’s Uniqueness and Glory, strengthen the
faith of the believer. It is also virtual, as it crystallizes the fact that Shirk is the only unforgivable sin, so
it keeps us away from sins: “Allah forgives not that partners should be set up with Him, but He forgives
anything else to which He pleases.” Moreover, the passage is also important in our lives as we get
to know that worshiping and prostrating to shrines is useless and a great sin since, He alone is worthy
to be worshipped: “Your Lord has decreed that you worship none but Him.” In this way, this passage
keeps us from going astray. Besides this, we get to know that nothing is hidden from God, so it keeps
us on the right track and helps us “Seek refuge with the Lord of Mankind.” Furthermore, many Muslims
recite this verse regularly on many occasions e.g. while going for a long journey, thus, showing the
importance of the theme in our lives. It is due to this that it has been regarded as one of the best
passages of The Quran by the Prophet ‫ﷺ‬, and he called it the “Treasure of Paradise”.
Passage 2: Surah Al An’am
a) Theme
Surah Al An’am is a Makki Surah, which elaborates Tauhid and God in Himself, explaining
fundamental aspects of unity of Allah and describing how Allah is the Creator of the universe. These
verses describe the general spiritual enlightenment of Hazrat Ibrahim AS. It also further rejects any
misconception and confusion of Allah having a family. Allah does not have a spouse, nor does He
have a son. “He begets not, nor is He begotten;” and “No son did Allah beget nor is there any God
along with Him.” Nothing is hidden from Him as He is not confined to time and space. Moreover, He
is the One and Only and therefore, the only one worthy of being worshipped. Allah has complete
authority over the whole universe and His sublime nature cannot be perceived by the limited senses
of humans. However, He is still associated with others, by many people, unfortunately.
The theme of this passage i.e. Tauhid is the article of faith on which the whole religion of Islam is
based, therefore, emphasizing how important this theme is in our lives today. It reminds us of the
fact that Shirk alone is the unforgivable sin, as He alone is worthy to be bowed down before. “Allah
forgives not that partners be set with Him.” and “your Lord has decreed that you worship none but
Him.” This way the theme helps us to keep away from sins and purifies the soul. The passage also
reminds that everything belongs to Allah and gives the reader a sense of humility. Moreover, we get
to know that Allah has the authority over the whole universe, so nothing is hidden from him. This
encourages us to do good deeds. Besides this, it answers the most asked question of the unbeliever
i.e. what does Allah look like? It tells us that the sublime nature of Allah makes Him unperceivable
by our senses and so His attributes and uniqueness are beyond the capacity of one’s mind. This way
our faith is strengthened as we know we can’t see Him with our eyes but still “He is nearer to man
than his jugular vein.”
Passage 3: Surah Al-Fussilat
a) Theme
Surah Fussilat is a Makki Surah. The main theme of this Surah is about God Himself, as the Surah refers
to the signs and phenomena of nature which reflects Allah’s Unity and Majesty. It is stated in The
Quran: “Behold! The creation of Heavens’s and Earth; in the alternation of day and night … are signs
for the people who are wise.” (2:164). Thus, this tells us about the Power of Allah. Another theme of
this Surah is oneness – that one should only worship the Creator of sun and moon, instead of the
creations themselves. Allah is the Most Superior and no one can attain the quality of Perfection like
Him. Another aspect of these verses is ‘God’s creations’ which are the stars – which reflect the
Supremacy of God and His Power. In earlier times, people used to worship the sun and the moon,
but here Allah has revealed that those are only some of His infinite ‘signs’ and over which only He
has the power of control. Therefore, we should not associate partners with Him or think of anything
else as the God. Allah has given his believers a point to ponder – if His created signs (sun and the
moon) are so marvellous how great He Himself would be, Who has created all this! “and (He)
created the sun, the moon, and the stars, subjected by His command. Unquestionably, His is the
creation and the command; blessed is Allah, Lord of the worlds.”
The passage is about encouraging the Muslims to witness different things in nature which reflect the
presence of Allah and His Majesty because of His ablity to sustain the universe since the beginning
of time. This also makes us realize that they are created to benefit us. Through this, we can remember
the countless blessings that Allah bestowed upon us. Gratitude fosters loyalty to Allah. Therefore, it
can be said that this theme is responsible for keeping humans away from Shirk and make them
bound to worship the only One, Allah. Allah Himself has said this in the Quran elsewhere: “It is Allah
Who is my Lord and your Lord; then worship Him.” And “Your Lord decreed that you worship none
but Him.” Moreover, by looking at His creation, we can identify our real Lord since, we cannot see
Him physically. In such a way we are encouraged to develop a strong belief in Tauhid. This is why
the Quran frequently refers to the need of pondering and observing: “Verily, in the alternation of
the night and day, and all that God has created in the heavens and the Earth, are signs for those
who fear Him.” Hence, this is how this theme is important in our lives since it guides us to the “straight
path” and makes us reflect on Allah’s wondrous creations.
Passage 4: Surah Al-Shura
a) Theme
Surah Al-Shura was revealed right after Surah Fussilat in Makkah. The verses above are from Surah
Al-Shura and its theme is Tauhid, Oneness of God or Allah in Himself. The Surah discusses the Supreme
Authority of Allah over the entire universe and its beings – the angels and the humans. He is the only
One Who rules and has the Most Exalted status. Allah enjoys unshared authority over the entire
universe. The same theme is repeated countless times in The Quran; “His are all things in heavens
and on the Earth.” Furthermore, the verses also point out towards the belief in Angels. The angels
are always His creation who worship Him and speak of His Glory as written in the Quran; “they
(angels) celebrate His praises and bow down before Him.” Here, it could also be noted that Allah is
the One Who has created angels, who perform their duties towards their Lord while humans have
been given the characteristic of free-will. Humans are most likely to make mistakes. So, the angels
ask for the forgiveness of humans, who tend to disobey Allah. Lastly, it emphasizes on the fact that
Allah has forgiving nature and He is very Generous and Merciful. Allah’s overarching mercy forgives
even those who make gravest mistakes, except Shirk. This has also been mentioned in Surah
Baqarah, “Verily, He is One Who forgives (accepts repentance), the Most Merciful.”
Firstly, the theme of this message strengthens the belief of Muslims in Tauhid and angels. The passage
tells us that everything is by the grace of Allah. This passage also tells us about the attributes of God
that make Him matchless i.e. He is the Highest and the Greatest. Every creature is bound to praise
Him, and this theme enables us to worship Him and makes us respect all the articles of faith revealed
by Allah. Also, angels praise Him every second, and do what they are commanded e.g. in the Night
of Power they distribute Allah’s Mercy as in Surah Al Qadr. Angels also generally ask for our pardon
from Allah, and this strengthens our belief so that we may not be demoralized by our previous sins,
since Allah will forgive us as many times we seek forgiveness from Him, with pure intentions. The belief
in Allah’s mercy is what makes us “seek refuge with Allah, The Cherisher.” And gives us hope which
can be used to do good deeds. God reassures us His mercy in The Quran elsewhere; “Despair not
of the mercy of your Allah; for Allah forgives all sins, for He is Oft-Forgiving, Most Merciful.” (39:53, Al
Zumar) We should also take inspiration from the angels and spend time in worshipping and seeking
Allah’s help and mercy. Allah says: “My mercy overcomes My wrath” (Sahih Al Bukhari) and this
should inspire us to also be less hateful and more forgiving to others.
Passage 5: Surah Al-Ikhlas
a) Theme
Surah Al-Ikhlas is about the uniqueness of Allah Himself and it was revealed in Makkah when the
pagans questioned about the nature of Allah. Firstly, it tells the fact that Allah is One and Only and
there is no plurality of Allah; “take not for worship two Gods: for He is just one God.” Then it tells us
that Allah is Eternal and Absolute. This means He has always been there and will always be, as
written in The Quran: “He is the First and the Last.” Also, He is free from space and time, so He is the
Only One worthy of being worshiped. The Surah further mentions that Allah doesn’t have an
ancestor or descendant. The same concept is in the verses of Surah Al-An’am: “How can He have
a son when He has no consort?” All of this makes Him matchless as written in this Surah’s last verse
and this makes Shirk, the only unforgivable sin.
The theme of this Surah purifies the faith of believers, and this is the reason it is named Al-Ikhlas (purity
of faith). It highlights the sublime nature of Allah that makes Him Unmatchable and Unrelate to
anyone else and thereby stops us from committing Shirk since, it makes us realize that Shirk is the
only unforgivable sin in the sight of Allah: “Allah forgives not that partners be set up with Him, but He
forgives anything else to whom He pleases.” Only He is worthy to be worshiped: “Your Lord has
decreed that you worship none but Him.” Therefore, Muslims recite Surah Ikhlas along with other 3
Quls (Surah 109, 113,114) in order to renounce Shirk and “Seek refuge with the Lord, The Cherisher.”
The fact that Prophet ‫ ﷺ‬declared it to be equivalent to one-third of The Quran, testifies the
significance of its theme as well as the Surah itself in our daily lives. The same theme is repeatedly
mentioned in The Quran: “And your God is One God.” Hence, proving its significance.
Passage 6: Surah Al-Fatihah
a) Theme
Surah Al-Fatihah is the opening chapter of the Quran and the first complete Surah that was revealed
in Makkah. This Surah primarily focuses on the relationship between the world and Allah. It explains
the attributes of Allah. Nevertheless, the first three verses of the Surah deal with Tauhid. It declares
that Allah alone is the Sustainer of the entire universe; be it known or unknown worlds, to us. He is
the ultimate source of mercy, justice as well as the Lord of the Day of Reckoning. This makes Him
matchless and so He is the Only One to be worshiped since He is the One we will all return to, for
the final judgment. He is the one Who guides all of us to the right path because no one can be
guided by his own self or Nafs and because Allah is “Al-Hadi”. So, it is man’s duty to beg before Him
for guidance as written in the Quran: “and your Lord says: Call Me, I shall answer your supplication.”
Failure to do so results in one moving astray. Moreover, this Surah also reminds us of the
consequences of following this very code of conduct on going astray while following the footsteps
of the devil. As a result, we should praise and thank Him only for all He has given us. “All praises and
thanks are due to Allah Who has removed from us all the grief.”
This Surah is the only Surah that was revealed twice, first in Makkah and then in Madinah which
shows us the importance of this Surah in the Quranic text. By this Surah, we are told that we should
worship Allah alone and this is the straight path that we should follow. For this, we should beg for His
mercy: “for He is Oft-Forgiving, Most Merciful.” And one should only ask for guidance from Him
because “He has inscribed for Himself the rule of Mercy.” This way we can avoid treading the wrong
path which the previous civilizations fell prey to, and we can shape the code of our lives. Moreover,
its theme also keeps us away from Shirk particularly in His attributes, which are matchless. Besides
this, we get to know that Allah is just and that He will do justice on the Day of Judgment. So, the
theme is virtual as it encourages us to do good deeds since we will then be rewarded on the final
day. “And only on the Day of Judgment shall you be paid your full recompense.” Furthermore, this
Surah’s recitation is mandatory in daily prayers as said by the Prophet ‫ﷺ‬: “No prayer is accepted
without Al-Fatihah.” Thus, this emphasizes on the significance of this Surah.
Passage 7: Surah Al-Baqarah (2:21-22)
a) Theme
The theme of this passage of Surah Al-Baqarah is “God and His created world”, and, “righteousness
and piety.” Al-Baqarah is a Madni Surah. These first two verses outline Allah’s power to create and
make arrangements for the sustenance and growth of mankind through all ages, similar to Surah
Al-Alaq: “Who taught by the pen-Taught man that which he knew not.” It was Allah Almighty who
created everyone from the beginning and taught them worldly and divine knowledge. This was so
that they could learn righteousness and piety (Taqwa). After this, the passage particularly describes
Allah’s dual arrangements of physical and spiritual development of humans through all ages. Allah
bestowed man with blessings, where the earth is a perfect dwelling place for him, and the sky is
made a roof. He (Allah) is the One Who sends the rain, which grows all kinds of fruits and vegetation.
By keeping in mind all these countless blessings for our sustenance, we should not hold any partners
with Him, since He alone is the Master of everything. “Praise be to Allah the Cherisher and Sustainer
of the worlds.”
This Surah, on one hand, mentions enormous favours on mankind, on the other hand, stresses on
indicating Taqwa and expressing gratitude for the countless bounties of God bestowed upon us:
“Then which of the bounties of your Lord will you deny?”. By reading this Surah, we realize that He
alone is worthy to be worshipped as His signs are everywhere. Thus, this passage is important as it
develops piety and fear of Allah by observing His creations: “Behold! The creation of Heavens and
Earth; in the alter of the day and the night are signs for the people who are wise.” A man realizes
Allah’s absolute power in this Surah and also gets the message of punishment, for those who
knowingly commit the sin of associating partners with Him. We Muslims are told to develop Taqwa,
which is the focal point of a Muslim’s life, through which we learn that Allah alone deserves all
praises. Hence, acting on the Surah, we sincerely worship Him and refrain from sins. These verses are
also a food for thought for a believer – to ponder over all the blessings God has sent down upon us
e.g. rain which pours from the sky and nourishes the plants which we feed upon. This whole
mechanism is so unique in itself that a person realizes that only Allah, The Exalted has the power to
do it. Therefore, one must not indulge in worshipping any other deity, idol etc. The surah talks about
the earth, symbolizing physical life, and the sky, representing spiritual life, over both of which Allah
has control. Hence, we should show our humility and be loyal servants of Allah.
Passage 8: Surah Al-Alaq
a) Theme
The theme of this Makki Surah, Surah Al-Alaq, is Allah’s relationship with His created world. These
were the first 5 verses revealed to Prophet ‫ ﷺ‬in the cave of Hira-where he used to go for meditation-
in Ramadan 610 AD. Angel Jibrael AS brought the revelation which marked the beginning of Divine
Revelation for the next 23 years. The verses describe the origin of man i.e. from a congealed clot of
blood. It then mentions the power and favour of Allah on us i.e. He created us from just a clot of
blood and then ensured the survival as well as the growth of mankind. He matured us physically,
intellectually and spiritually by enabling us to read and write (use of pen). On the other hand, our
ability to get knowledge means to learn both worldly and divine sciences so that man is able to find
means of physical survival along with taking care of his intellectual and spiritual development. The
same theme is mentioned in Surah Al-Baqarah, verse 21-22: “Who has made Earth your couch
(physical growth) and heavens your canopy (spiritual growth).” It is Allah Who has taught us
everything, so we are totally dependent on Him. “And He taught Adam the names of all things”
(2:31), this verse shows that Allah is the best teacher and needs us to use the knowledge He gave
us, the knowledge that makes us superior, in order to search for His signs and understand His power,
wisdom and mercy.
This passage makes man conscious of the fact that his origin is low, but it is his Creator’s Bountifulness
that he is blessed with the faculty to think and acquire knowledge which is a gift from Allah. It is due
to this gift that we achieve such big things. This teaches us that we shouldn’t become arrogant by
denying the bounties of Allah instead of we should remain humble, and should not think of Allah’s
gifts as our own achievement: “Then which of the bounties of your Lord will you deny.” This way we
remain humble and do good deeds in our daily lives. Moreover, we Muslims, by this theme, resort
only to the One Allah and pray to Him alone, because we realize that, He alone can answer prayers
and is the one worthy of being worshipped. Besides this, the Surah reminds us of being the Ashraf-
ul-Makhluqat as mentioned in The Quran, “We have indeed created man in the best of moulds.”
Therefore, we must seek His guidance and acquire knowledge, especially religious, in order to
benefit others by preaching it to them too and erasing illiteracy and ignorance. However, it is to be
noted that gaining knowledge over all kinds of subjects is rewarded. Thus, this theme plays a vital
role in our daily lives.
Passage 9: Surah Al-Zilzal
a) Theme
Surah Al-Zilzal is a late Makki Surah, yet some scholars say it was an early Madni Surah. It is based on
God’s creation with the created world. It refers to the tremendous convulsion and uprooting which
will take place on the Day of Judgment when the earth will be shaken to the extent of its possibility,
the present world will dissolve, and the new spiritual world of truth and justice will be born. On that
day, everyone would come out from every corner of the Earth, including the most secret ones who
had remained hidden. Thus, telling us about life after death. Everyone will proceed to receive
judgment and will receive their Book of Deeds which will be presented to each man and people
will be amazed to see that every big and small matter is mentioned in it. Allah says: “and when the
graves are turned upside down (then) shall each soul know what it has sent forward and (what it
has) kept back.” The righteous will be rewarded more generously than what they will actually
deserve, and their minor sins will be forgiven if they had been safeguarded against the major sins.
Thus, this Surah tells us about the Justice of Allah and His mercy. Allah says in the Quran: “Every soul
will be paid in full the (fruit of) its deeds and Allah knows best all that they do.” (39:70) and: “On the
Day when every soul will be confronted with all the good it has done, and all the evil it has done…”
(3:30)
b) Importance of the theme
The belief in the Day of Judgment is one of the articles of faith and it shapes the character of a
Muslim. It makes us aware of what will happen on the Day of Judgment using the symbol of an
earthquake which is a terrifying phenomenon and its power can destroy and uproot the strongest
of buildings. Allah says on another occasion in the Quran: “And when the earth is flattened out, and
casts forth what is within it and becomes (clean) empty.” It makes us aware of the confusion and
bewilderment of the dead when they will rise to life. Thus, telling us to be mentally prepared for the
Day of Judgment and therefore, do good deeds. This Surah tells us how we will receive judgment
and shows us how helpless humans are in the face of Allah’s wrath. The Quran says: “O mankind!
Fear your Lord surely the quaking of the hour will be a terrible thing.” (22:1). Then it is also said: “The
day, the trumpet shall be sounded, and you shall come forth in crowds.” This verse tells us that we
will proceed in companies to receive judgment. We also understand that even if we escape
punishment in this world, we will not be able to do so in the Hereafter. It reminds us of resurrection
and the last day which is an article of faith in Islam. Zarrah (an atom’s weight) refers to the subtlest
form of good and evil which will be mentioned in our Books of Deeds, hence, giving us a sense of
accountability that makes us righteous and God-fearing in our daily lives. The surah explains the
temporary nature of the world, but the eternal heaven or hell of the Last Day. It hence, incentivizes
us to do good deeds, such as obeying our parents’ commands, giving charity etc.
Passage 10: Surah Al-Nas
a) Theme
Surah Al-Nas concludes the Quran; it was revealed together with Surah Al-Falaq and is an early
Makki Surah. Surah Falaq and Surah Nas are called by a common name, “Mu'wadaitain.” It tells
about God’s relationship with His created world. It refers to the occasions when magic and charms
were being worked on the Prophet ‫ﷺ‬. It says that evil forces attack a man and do the act of
whispering to deviate man from the right path. These forces might be of Satan, or evil men or the
evil inclination of man’s own will. The Surah discusses the threefold relationships in which man stands
to God. He provides all the necessities and protection, is the Sovereign ruler and the only One
worthy of worship. The Quran says: “When you read the Quran, seek Allah’s protection against the
evil ones.” (16:98). It especially warns us against the evils in our hearts. As Allah is the most powerful,
He can protect us from all evils especially internal ones.
It mentions the necessity of seeking Allah’s protection from internal evils. This power of evil may be
Satan or evil men or inclinations, “Evil ones among men and Jinns, inspiring each other with flowering
discourses by the way of deception.” (6:112). Since Surah Nas was ordered to Prophet ‫ ﷺ‬to recite
at the time when magic was cast on Him, a man should also recite this Surah at such times. Allah is
the man’s Lord, Maker, and Cherisher. He sustains him and cares for him. He provides him with all
the means for his growth and development and his protection against evil. Thus, this Surah reminds
us of the countless blessings of Allah. He has given laws to lead to his welfare. This Surah encourages
us to refrain from all bad deeds and makes us aware of Satanic forces. It tells us that refuge is to be
sought from the very root of evil i.e. the secret suggestion of evil, this is why the Quran says: “And
say: O my Lord! I seek refuge with Thee from the suggestions of the Evil Ones.” and at another place,
“If a suggestion from Satan assail the (mind) seek refuge with Allah…” (7:20)
Passage 11: Surah Al-Baqarah
a) Theme
Surah Al-Baqarah is a Madni Surah and the passage is the narration of the story of Hazrat Adam,
hence showing God’s relation with His messengers. It tells us about the creation of Hazrat Adam AS
and his superiority over all the others including angels and Jinns. Allah created Adam AS and
ordered the angels and Jinns to prostrate to Adam AS, all bowed except Iblis who-in his arrogance-
disobeyed Allah and was then expelled from heavens. The Quran narrates this incident: “then we
made the angels bow down to Adam and they bowed down; not so Iblis, he refuses to be of those
who bow down.” (7:11). Allah then created a mate, Eve, and both were allowed to live in the
heavens but were forbidden to eat from a particular tree. This event is stated in the Quran: “O
Adam, dwell you and your wife in the garden and enjoy (its good things) as you wish; but approach
not this tree…” (7:19). Iblis out of hatred and jealousy persuaded Hazrat Adam AS and his wife to
eat fruit from the forbidden tree and thus, Allah expelled them to the earth. Hazrat Adam AS
repented and Allah forgave him as He says, “But seek the forgiveness of Allah; for Allah is Oft-
Forgiving, Most Merciful.” (4:106)
Allah is the creator of mankind. He created Hazrat Adam AS without mother and father and Eve
from the rib of Adam AS. This tells us the beginning of the human race, and that we are descendants
of Adam and Eve. This Surah carries a very significant lesson for Muslims. It tells us that Iblis tempts
man all the time to do evil acts and disobey Allah. Therefore, a man must seek refuge with Allah to
protect him. “If a suggestion from Satan assails thy (wind) seek refuge with Allah…” (7:200). It also
tells the reader not to be arroant like Iblis, for Allah says proudness is His robe, and anyone who tries
to pull it would be obliterated. The fact that Allah made Adam AS and ordered the angels to
prostrate to Adam AS testifies the fact that humans are “Ashraf-ul-Makhluqat”, which means Allah
preferred us over angels, birds, other animals, Jinns, and all the creations of the world. The fact that
only Allah knew why He had forbidden a specific tree tells us that Allah is Omniscient and All-
Knowing. He knows the present, the past, the future, the hidden, and the manifest. Thus, it gives us
the message that whatever that is beyond the capacity of our minds, is hidden and not taught to
us by Allah, we should reserve that matter for Allah as He knows the best. Lastly, the fact that Allah
took pity on Adam AS and forgave him when he realized his mistake and wanted to repent, testifies
that Allah is the Most Merciful.
Passage 12: Surah Al-An’am
a) Theme
The theme of this passage is God’s relation with His messengers and is based on the denial of Shirk
and the guidance of Tauhid. Surah Al-An’am is a Makki Surah and describes the general spiritual
enlightenment of Hazrat Ibrahim AS. He searched for God in heavenly bodies such as the sun, the
moon, and the stars. Seeing them disappear he concluded that they were not eternal so they
cannot be the true God. Finally, the conclusion that he deduced was that true God was the One
and Only Lord, Master and the Creator of the heavens, the earth, and all those heavenly bodies.
He never committed Shirk. Allah says: “Say: ‘Verily, my Lord hath guided me to a way that is straight,
- a religion of right, - the path (trod) by Abraham the true in Faith, and he (certainly) joined not gods
with Allah.’” It is stated in the Quran: “Behold!” His Lord said to him: “Bow (thy will to Me)” He said,
“I bow (my will) to the Lord and the Cherisher of the universe.” (2:131) Allah guides his creation like
He guided Ibrahim AS.
The Surah encourages non-believers to find the true God by themselves, just like Hazrat Ibrahim AS.
The fact that Hazrat Ibrahim AS did not commit Shirk in his quest, gives us a message to avoid Shirk
and to worship the One Superior God. Muslims know that Shirk is the only unforgivable sin in the sight
of Allah. And Allah testifies this fact that Hazrat Ibrahim AS never committed Shirk: “Ibrahim was
indeed a model devoutly obedient to Allah (and) true in faith and he joined not gods with Allah”
(16:12). This Surah also supports the idea that when a person tries to find something, Allah helps him
and gives him success in his mission. So, it encourages Muslims to get more knowledge, education
and to use their brains to find more. The argument of Hazrat Ibrahim AS was against polytheism and
superstitious beliefs of his people, to make them understand that these objects could never be
worthy of being worshipped. Thus, it tells us that we should reject polytheism and superstitious beliefs.
The Quran gives us the example of Hazrat Ibrahim AS: “Behold!” Ibrahim said to his father and his
people: “I do indeed clear myself of what you worship, I worship only Him. Who made me, and He
will certainly guide me.” (43:26-28) The Surah further strengthens belief in Allah as He created the
celestial bodies like everything else on the universe.
Passage 13: Surah Al-Maidah
a) Theme
Surah Al-Maidah is a Madni Surah and a scene of the Day of Judgment is described in this Surah.
The theme of this passage is God’s association with His messengers. On the Day of Judgment, Allah
will address Hazrat Isa AS in the Divine Court in the presence of the children of Israel and inquire
about His bounties and blessings on him. Hazrat Isa AS could speak to people while he was an infant:
“He shall speak to the people in childhood and in maturity.” (3:46). He was given Prophethood and
the book, and Allah taught him the wisdom, the law, the Torah and the Gospel. He could make
figures of a bird out of clay which could fly: “I have come to you with a sign from your Lord, in that I
make for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird
by Allah’s leave…” (3:49). Hazrat Isa AS could also heal the blind and the lepers and bring life back
into the dead with the permission and power of Allah. This Surah shows humans can do great things
with permission of Allah. The birth and life of Hazrat Isa AS were to be signs, so that people turn back
to Allah, as the birth of Hazrat Isa AS was a miracle, since he was born without a father. Yet still,
people rejected him and accused him of being a magician. They even tried to kill and crucify him
but failed. The Quran says, “But they killed him not, nor crucify him … Nay, Allah raised him up unto
Himself…”.
The humans are required to believe that just like other messengers of Allah, Hazrat Isa AS was also a
Messenger of Allah ‫ ﷺ‬and a man chosen by Him. He was granted miraculous powers so that men
of wisdom should identify him. The Quran referred to this fact as: “thus does God make clear to you
His signs in order that you consider.” (2:219). The theme of the passage is that God’s messengers
were always rejected-despite such clear signs-by the “spiritually dead” and “sick in heart” people
who are mentioned by the Quran as: “those who reject our signs are deaf and dumb and - in the
midst of darkness profound.” (6:39). Muslims also learn rejecters of truth stand accountable before
Allah in the Hereafter and He can do anything. The miracles of Allah strengthen a Muslim’s belief in
all the messengers. Muslims learn to identify the signs f Allah that surround him/her and use them to
get closer to Him.
Passage 14: Surah Al-Duha
a) Theme
Being an early Makki Surah, this Quranic passage of Surah Al-Duha tells us about God’s relationship
with His messengers. It was revealed when there was a dark period in the life of Holy Prophet ‫ﷺ‬. He
was anxious, distressed and the unbelievers began to say that His Lord had forsaken him, as there
was a pause in revelations. Surah Al-Duha brings hope for the Holy Prophet ‫ ﷺ‬and general assurance
for mankind. The word Duha means, the daybreak or, morning light, which eliminated the gloom
and brought a message of hope for the Prophet ‫ – ﷺ‬in this passage the pause in revelations is
compared to the dark night and the continuation of revelations symbolises light. In this Surah,
Prophet ‫ ﷺ‬is given the good news that later periods would be better for him and there would be a
time when Allah will bless him so much that he would be pleased. Allah recounts His blessings by
telling him that He made best arrangements for his upbringing. He blessed him materially and
spiritually and married him to a pious woman-Hazrat Khadijah RA-who supported him financially
and emotionally. Allah guided him in his quest for truth. Allah says, “And thus We have sent to you a
rich from Our command. You knew not what the Book is, nor what is Faith. But We have made it a
light wherewith We guide whosoever of our servants We Will.” (42:52) Allah also instructs the Holy
Prophet ‫ ﷺ‬to help the needy and the poor, to treat orphans with kindness and to share his blessings
with others and to be thankful to Allah.
The theme of the passage teaches Muslims the importance of faith in God’s help. The Holy Prophet
‫ ﷺ‬was reassured by Allah in the midst of mockery in Makkah. Muslims today should also retain their
faith in difficult times by remembering the Quranic promise: “So, verily with every difficulty, there is
a relief.” (94:5). No matter what circumstances we are in, we can be reassured through this verse
that, God does not abandon his followers. When we find ourselves amidst problems, we must be
patient and never forsake the rope of gratitude or be greedy for more than what Allah has given
them. Our relationship with Allah can be improved and strengthened by kindness to the weak, poor,
destitute and unsupported people because such an attitude is an expression of the love of God. It
is also a duty made obligatory upon Muslims, to be kind and helpful towards the needy. Fulfilling
one’s obligations towards Allah brings mercy and ease for the believer. The Quran says: “it is
righteous to spend of your substance out of love for Him, for your kins, for orphans.” (2:117)
Moreover, giving charity drives away the calamities and evil. Also, in this way Allah has devised a
system through which the society can move towards betterment when there would be love and
harmony among His creations. Muslims must therefore be mindful of Allah’s blessings. This surah also
strengthens faith in Prophets, an article of faith.
Passage 15: Surah Al-Kauthar
a) Theme
Surah Al-Kauthar is an early Makki Surah and is also the shortest Surah of the Holy Quran. The theme
of this Quranic passage is about God’s relationship with His messengers and God’s favour upon His
Prophet ‫ﷺ‬. It was revealed to console the Holy Prophet ‫ ﷺ‬when his second son, Abdullah, from
Hazrat Khadijah RA died in infancy. Allah showed special care for Holy Prophet ‫ ﷺ‬during this difficult
time by revealing this Surah. Enemies started to taunt him and called him “Abtar” i.e. one who is cut
off. The Surah gives the Holy Prophet ‫ ﷺ‬the good news of more blessings in both the worlds. These
blessings include Prophethood, the Quran, his knowledge, his wisdom, Tauhid, his progeny (future
Muslim generations, his grandsons and Hazrat Fatima RA as well) and River Kauthar in Heavens.
Moreover, Allah hinted Prophet ‫ ﷺ‬that his enemies will be the ones who would be defamed. Allah
wanted Prophet ‫ ﷺ‬to offer prayer and sacrifice in His name and worship Him alone without
associating any partners to Him in the times of sorrow. This message was addressed to all believers
to share their blessings with the less fortunate, in Allah’s name. It is said in the Holy Quran: “Say: Truly
my prayer and my service of sacrifice, my life and, my death are (all) for Allah, the Cherisher of the
worlds.” (6:162)
The passage, like Surah 93, teaches Muslims to have faith in God’s support, which surely teaches
the noble people. The Holy Prophet ‫ ﷺ‬was assured of “abundance” in the face of persecutions in
Makkah. This “abundance” came in the form of his countless followers and his descendants through
his daughter Fatimah RA. His insulters, on the other hand, perished forever. So, a noble mission
always survives though it is rejected by the misguided people. The Quran testifies this: “rejected
were the messengers before you; with patience and constancy they bore their rejection.” (6:34) The
passage teaches Muslims to develop spirit of sacrifice and establish prayer as these are the best
means of getting closer to their Lord, as is preached by the Quran: “and establish regular prayer in
order to remember Me.” (20:14) Even though, Allah might take something away from us, He will
replace it with something else, for He is the All-Knowing. Furthermore, the believers are reminded
here that Allah is constantly watching over us and that, He never leaves His men alone. We,
therefore, should pray more often and make a close bond with Allah for He, will create ease for us
in times of difficulty and it will give us peace of mind and heart – a greater gift than anything else
in the world. We should turn to Him only, when hardships arrive and should remain steadfast in face
of mockeries and other injustices because true justice and rewards will come on the Last Day. The
Surah also tells one to love and respect the Prophet ‫ﷺ‬, to guarantee the Paradise.
Major Themes of Quranic Passages
Q. Using Quranic passages, you have studied, write the main teachings about God in the Quran.
[10]
The Holy Quran is a divine message from our Creator and has many themes that serve as guidance
for our everyday life issues. One such theme that we have studied is ‘God in Himself’ which gives us
the comprehension of the Oneness, personality and the attributes of Allah, the Almighty, our Creator
and our Sustainer. The passages that we have studied give us the knowledge of Tauhid; the fact
that Allah is One, a Supreme Being, Creator, Sustainer, Master of the universe and this concept is
the first and main principle of Islam. Many Surahs of Quran talk about ‘God in Himself’.
Ayat ul Kursi mentions six attributes of Allah in a single verse: The Divine Oneness (Wahdaniyyat) of
Allah, His Life (Hayat), His Knowledge (‘Ilm), His Kingdom (Milk), His Divine Power (Qudrat) and His
Will (Iradah). Verse of Throne clearly defines the Oneness of Allah and that He is Ever-Living, “Allah,
there is no God but He, the Living, the Self-Subsisting, Eternal.” Through understanding the Quran,
we realize that it is impossible for us to completely understand our God as, by nature He is Sublime
and beyond our limited imagination and perception. Ayat al Kursi’s verse “No slumber can seize
Him nor sleep” emphasizes the magnificent nature of God, since He is nothing like His creations. He
never gets tired and is Ever-Present. Allah is the Creator of this universe that means, He has the
ultimate authority and power over it and regarding this the Quran says: “then He established Himself
on the throne.”
Surah Ikhlas reiterates the concept of Tauhid and reinforces the faith in the existence of Only One
God. In this Surah, the Quran and through that Allah, rejects polytheism and emphasizes that Allah
has no physical relationship with any of His creations. “He begets not, nor is He begotten.” In Surah
Ikhlas Allah also dismissed the idea of associating partners with Him thereby, forbidding Shirk. “And
there is none like Him” this verse strongly emphasizes that not only is God One and the Master of
the Universe, but also that, it is unfeasible for any being to exist like Him. Moreover, in this Surah it is
mentioned that He has no children nor is He a son, meaning He is Ever-Existent and not like any
other human or angel.
Allah is the Master of universe, and everything in it has been created by Allah, but that does not
mean we should worship those created things, this message was revealed to the Muslims in Surah
Fussilat where Allah says, “Adore not the sun and the moon but adore Allah, Who created them.”
The celestial bodies and the cycle of nature are creations of Allah and are meant to be
appreciated and taken as a sign of His existence as the Creator and Sustainer and not as beings to
be worshipped.
Absolute Authority and Power of Allah is described in Surah Al An’am, in which the concept of
Oneness of God is reinforced and emphasizes that, since Allah is the Creator of the universe,
everything in it happens according to His Will and His Will alone, “And He has the power to dispose
of all affairs.” Allah is Omnipotent, Omnipresent and All-Knowing. God knows what has happened,
what is happening, and what will happen, no knowledge is hidden from Him, “He created all things
and He has full knowledge of all things.” These verses also strengthen the faith of Muslims in the two
articles of faith: Unity and Oneness and Predestination and Decree.
Last but not the least, Surah Al-Shura is about Allah being the Supreme Authority over every creation
which includes, “the Heavens and the Earth”. Everything happens according to Allah’s Will in the
universe He has created, not a single leaf moves without His commandment, nothing can happen
without His decree. This power is unique to Allah which makes Him the Ultimate and Greatest. As He
is the creator of all beings, we can only ask forgiveness from Him as He is our master and He will
forgive those who seek His forgiveness, for He is the Most Merciful.
Q. From the passages you have studied from the Quran, write about God’s relationship with
humankind (Allah and His created world). [10]
Allah is the Creator of this universe; every being and thing belongs to Him and He is their Sustainer.
The Holy Quran is a divine text from the Creator to His creations about the world that He has created,
and how through the created world, we are linked to Him and His relationship with His creation,
including humankind. There are different passages in the Holy Quran that discuss all this, for
example, one way through which humans are connected to their Creator is that God gave humans
knowledge, humans use that knowledge for various purposes, and then God judges humans’
actions.
We have studied various verses that shed light upon the beautiful relationship Allah has with
humankind. In the opening chapter of the Quran, in Surah al Fatiha, Allah mentions how He has
created this world. He is the Lord and we-the humans-are His slaves. In this Surah, Allah talks about
Himself as well, that He is Compassionate and Forgiving for all our sins and Only He can guide us
towards the righteous path which He has laid down for us. God in this Surah also explicitly states
that He is the Only One Who deserves all the praises and worshipping: “Praise to be Allah, the
Cherisher and Sustainer of the worlds.”
Surah Alaq contains the first verses revealed to Prophet Muhammad ‫ ﷺ‬and in it Allah states that He
is God, Who is the Creator of all mankind. In this Surah, Allah says: “Read in the name of your Lord,
Who created,” and through this, He is giving the humankind the message of acquiring knowledge-
that Allah has placed in the universe-through learning and writing. In the same Surah, He also says,
“Taught man that he knew not,” These verses emphasize on the importance of knowledge, which
makes the humans superior to all other creations, the noblest of all. He has taught man the use of a
pen and given him abilities to progress, discover and preserve knowledge.
We know God is the Cherisher and Sustainer of the universe and this is beautifully mentioned in Surah
al Baqarah: “Who has made the earth your couch and the heavens your canopy; and sent down
rain from the heavens…” Allah reveals to his creations that it is Him Who provides sustenance as a
favour to His creations by providing them with blessings in the form of fruits and water to feed upon
for their physical needs. He has provided us with earth and sky– a home, our shelter. In the same
Surah elsewhere, Allah mentions to not perform Shirk as He is One and Only, “then do not set up
rivals to Allah, when you know.” This surah discourages us from the sin of Shirk and guides us to a
righteous path which will lead us to heavens.
Surah Al-Nas discusses the dependence of humans on Allah as He is our Creator and Sustainer. The
Surah mentions how Allah is also our protector from all the internal and external sources of evil. Allah
encourages us to seek refuge with Him from evil as He is the most powerful. To have Allah’s
protection from evil in the universe the humans only have to say “Say… I seek refuge with the Lord
of mankind.” A human may encounter evil from Satan, Jinns, humans or his own Nafs (will). This Surah
was used by Prophet ‫ ﷺ‬for his protection when he was under the spell of magic. We must do the
same, as Prophet ‫ ﷺ‬said, “Pray as you see me praying.”
Allah reveals about his relationship with His creations throughout the Holy Quran and in Surah Zilzal
as well. He mentions how there is a Day of Judgement when humans will be judged for their actions
by Allah as He is the Master of the Day of Judgement. Everything will shake on Earth on the Day of
Judgement per His command as everything is under His rule. “Then shall anyone who has done an
atom’s weight of good, see it, and anyone who has done an atom’s weight of evil shall see it.”
Throughout the Quran we are given guidance to live a righteous life and humans are also given
free-will to decide between right and wrong therefore, Allah has made this world a test for believers.
We all will be judged for our doing on the Judgement Day when our deeds will be measured on a
scale.
A. From the Quranic passages, you have studied outline the relationship between God and His
messengers. [10]
From the Quranic passages we have studied, they clearly explained the incidents regarding the
messengers which were sent to the world by Allah before Holy Prophet ‫ﷺ‬. Messengers played a vital
role in the spread of Islam as they communicate the message of Allah to the mankind and preach
them to lead morally and spiritually acceptable lives. There are many Surahs that state about the
messengers, such as Surah Al-Baqarah-which is about Hazrat Adam AS (2:30-37), Surah Al-Maidah-
which is about Hazrat Isa AS (5:110) and Surah Al-An’am-which is about Hazrat Ibrahim AS (6:75-
79).
Hazrat Adam AS:
Allah has clearly stated that if a man obeys Him, Allah will bestow him with blessings. However, if a
man indulges in defiance and arrogance his ultimate fate would be sorrow. Allah sent messengers
for the humans so that they could lead a virtuous life. There were a total of 124,000 messengers and
Hazrat Adam AS was the first Prophet ‫ ﷺ‬who was sent down for the guidance of humankind.
AdamASwas one of the most important and the very first human being on earth. He is spiritual and
physical ancestor of mankind. Allah made him understand everything about Allah by enhancing
his knowledge regarding Allah’s creation. He was so close and important to Allah, that Allah
instructed all the angels to bow down to Hazrat Adam AS. The Quran narrates this incident: “then
we made the angels bow down to Adam and they bowed down; not so Iblis, he refuses to be of
those who bow down.” (7:11). Iblis became arrogant and jealous of the man to whom Allah had
given such a status that He asked all the angels to bow before him. Iblis was determined to make
man go astray. Allah had given permission to Adam AS and Eve to dwell in heavens, eat all the
fruits except the fruit of one tree which was forbidden for them. Iblis persuaded Adam AS and Eve
to eat the fruit of that tree. This event is stated in the Quran: “O Adam, dwell you and your wife in
the garden and enjoy (its good things) as you wish; but approach not this tree…”
Upon Hazrat Adam AS’s disobedience, Allah expelled him out of the heavens and sent him to earth.
Hazrat Adam AS realized his mistake and that he made himself and all others after him dwell on
earth by disobeying Allah. After this, Adam AS sought forgiveness from Allah. “Our Lord! We have
wronged our own souls: If thou forgive us not and bestow not upon us Thy Mercy, we shall certainly
be lost.” [48]. Allah forgave Adam AS and made him repent his mistakes. “Then Adam learned from
His Lord, words of inspiration, and His Lord turned towards Him; for He is Oft-Returning, Most Merciful.”
Allah gave Hazrat Adam AS knowledge and made him meet Hazrat Hawwa AS in Makkah so they
could repent for their mistake and his sons could do the same, as they would be tested for their
good and bad deeds on the Day of Judgement.
Hazrat Ibrahim AS:

Hazrat IbrahimASwas born in the family of people who committed Shirk. The people around him
prayed to idols, sun, moon and stars. His father was an idol-maker. He was from Southern Iraq,
previously known as Mesopotamia. Surah Al-An’am was one of the Surah that explains about Hazrat
Ibrahim AS. This Surah tells us about the intelligence and inquisitive nature of Hazrat Ibrahim AS,
which lead him to search for God. This Surah showed how he learned and understood about the
existence of only One God and no partners of Him. There was an event in which he went to the
mountains to look for the God. It is stated in the Surah, “And never shall I give partners to Allah.”
(6:79). The Surah also says, “How should I fear (the beings) you associate with Allah when you fear
not to give partners to Allah.” (6:81). All the messengers, even the ones came after Hazrat
IbrahimASpreached about the same thing which was, Tauhid, or Oneness of Allah.
Moreover, Allah always protected and safeguarded His messengers. Like there was an incident, in
which Hazrat IbrahimASdestroyed all the idols of polytheists and placed an axe over the neck of
the largest one. The people did not approve of this and decided to burn him in the fire. However,
Allah guarded him, and He made the fire go cold, hence saving Hazrat Ibrahim AS. As it is
mentioned in a verse, “We said, O fire! Be a means of comfort and security for Ibrahim.” (Al-Anbiyaa
21:69)
Later, Allah made Hazrat Ibrahim AS travel all the way to Palestine and preach the word of Allah
and forbid the people there from committing Shirk. Allah always placed hardships in Hazrat Ibrahim
AS’s way, in order to test him, and he always passed. As the verse states, “And remember that
Abraham was tried by his Lord with certain commands which he fulfilled; He said: “I will make you
an Imam to the nations.” Also said, “And we gave (Abraham) Isaac and Jacob and ordained
among his progeny Prophethood and Revelation.” (Ankabut 29:27)
Also, he was the one who built Ka’aba along with Hazrat Ismail AS and prayed to Allah to send a
messenger from out of their people. He died while he was 175 old and was laid down in Hebron, in
southern Jerusalem.
Hazrat Isa AS:
Hazrat Isa AS was the son of Hazrat Maryam AS and she was born in the family of Hazrat Zakariya.
Hazrat Maryam AS was always busy in praying and she was respected a lot in Islam, as stated in the
verse, “Behold! The angels said, “O Mary! Allah hath chosen thee and purified thee; chosen thee
above the women of all nations.” (Al-Imran 3:42)
Hazrat Isa AS was a miracle child as he was born without a father on the command of Allah. Hazrat
Isa AS miraculously had the power of speaking as a newborn and by using this ability he defended
his mother if anyone raised any question regarding her character. When he was born, King Herod
worried for his own position and power as he was afraid of it being seized by Hazrat Isa AS.
Surah al-Maidah clearly explained about the miracles and their permission by Allah. The Surah tells
us that there are no miracles which occurred without the allowance of Allah and He was the Only
One Who gave messengers the power to perform a miracle. The surah also shows that all the
messengers were given the authority to do miracles in their area of expertise, for example, Hazrat
Isa AS was a physician so he had the power to heal the injured people and raise people from death.
As it is mentioned in a verse “… and you heal those born blind, and the lepers by My leave and
behold you bring forth the dead by My leave…” (5:110) In this verse, the phrase ‘by My leave’
means: with Allah’s permission.
Hazrat Isa AS was full of wisdom and knowledge. Allah made him the messenger at the age of 30
so that he could preach the message of Allah to humankind. Hazrat Isa AS did that for about 3
years. He had about 12 students who continued his work and spread the message of Allah.
Moreover, as Allah always protected his messengers, he also saved Hazrat Isa AS from the brutality
of hypocrites. They tried to hang and pin him to a large wooden cross, Allah raised him to the
heavens and ended his suffering. As the Quran says in a verse, “That they said (in boast) “We killed
Christ Jesus, the son of Mary, the Apostle of Allah” But they killed him not, nor crucified him but so
Allah raised him up unto Himself; and Allah is Exalted in Power, Wise.” (An-Nisa 4:157)
Hazrat Muhammad ‫ﷺ‬:
After mount Safa incident, Prophet ‫ ﷺ‬was facing many difficulties and persecutions at the hands of
the people of Makkah. This was also the time when revelations had stopped for a while. In all these
sufferings, Prophet ‫’ﷺ‬s two sons died in infancy, for which people called him Abtar. It was then that
Surah Kauthar (108) was revealed. Allah consoled Prophet ‫ ﷺ‬in this Surah and gave him hope about
abundance of blessings. “To you have we granted abundance”. Holy Prophet ‫ ﷺ‬was greatly blessed
as he was provided by Allah with all the independence to practice and preach Islam, shelter,
guidance, his spiritual progeny (Muslims) and his daughter Fatimah RA-who gave him grandsons.
The Surah also warned Prophet ‫’ﷺ‬s enemies of Allah’s wrath; and that they will be cut-off. “He who
hates you, he will be cut off” – this gave Prophet ‫ ﷺ‬renewed hope, strength and devotion. Allah tells
here that he will be looked after, as well as his people, which satisfied Holy Prophet ‫ ﷺ‬and made
him see a ray of hope. Hazrat Muhammad ‫ ﷺ‬understood about God, by witnessing His Mercy,
Humility, Guidance, and His creation. Further, Surah Al-Duha tells us about God’s relationship with
His messengers. It was revealed when there was a dark period in the life of Holy Prophet ‫ﷺ‬. He was
anxious, distressed and the unbelievers began to claim that his Lord had forsaken him. The word
Duha means the daybreak or morning light, which dispelled the gloom and provided Prophet ‫ﷺ‬
with a newfound determination and strength to preach. In this Surah, Prophet ‫ ﷺ‬is given the good
news that coming time would bring blessings for him. Prophet ‫ ﷺ‬was very dear to Allah and Allah
perfected the religion by making him messenger for all the coming generations until the end of
time.
History & Importance of Quran
A. Write an account on the ways in which the Quran was revealed to the Prophet ‫ ﷺ‬between 610
and 632 AD. [10]
In 610 AD, as the Prophet ‫ ﷺ‬reached the age of 40, he often found himself retiring to the cave of
Hira nearby Makkah. He would spend days in the cave, meditating and pondering over the
conditions and problems faced by the people of Makkah. Following this routine, one day suddenly
an angel appeared to him and squeezed the Prophet Muhammad ‫ﷺ‬, asking him to read. Angel
Jibrael did this three times, asking the Holy Prophet ‫ ﷺ‬to read, and each time the Holy Prophet ‫ﷺ‬
refused by saying that he did not know how to read. After which, the angel Jibrael read five verses
of Surah Al-Alaq, which marked the beginning of the Prophethood and was the first revelation by
Allah. “Proclaim in the name of your Lord and Cherisher Who created man out of a clot of congealed
blood. Proclaim and your Lord is the Most Bountiful. He Who taught by the pen. Taught man that
which he knew not.”
From this day forward, for 22 years, 5 months, 14 days, the process of revelation continued. Only
once during this time period the revelation was suspended for a period of time which is known as
Fitrat-Ul-Wahi, during this time the Holy Prophet ‫ ﷺ‬was very depressed and upset as he received no
revelation from Allah. This proves revelations were according to Allah's Will not Prophet ‫'ﷺ‬s will:
"Move not your tongue with it, (O Muhammad), to hasten with recitation of the Quran, Indeed upon
us is its collection and its recitation. So when we have recited it (through Jabriel), then follow its
recitation. Then upon us is its clarification (to you)"(75:16). Until one day, the following verses were
revealed; “O you who are wrapped in your mantel! Arise and warn! Glorify your Lord.”
All revelations that were ever revealed to the Holy Prophet ‫ﷺ‬, were revealed according to the
important events in the lifetime of the Prophet ‫ﷺ‬, that would serve as guidance to humanity for all
times. The revelations were later complied in the form of surahs, and they are broadly divided into
two categories: Makki surahs and Madni surahs. Makki surahs are those which were revealed in
Makkah during 610 AD till 622 AD. These surahs are generally short, have harsh language, and
majorly follow the theme of Oneness of God, articles of faith, and opposition by the unbelievers,
such as: “We know indeed the grief which their words do cause to thee.” The surahs revealed to the
Prophet ‫ ﷺ‬during 622 AD and 632 AD are known as Madni surahs which are generally lengthy and
follow a theme of social duties and religious obligations such as pillars of Islam. In the year 624 AD
the Holy Prophet ‫ ﷺ‬received the commandment of fasting and Zakat.
“Therefore, declare openly what you’re commanded, and turn away from the pagans,” this was
revealed in 613 AD, after which Prophet Muhammad ‫ ﷺ‬began to preach openly in Makkah. The
Makkans rebelled against the message propagated by the Holy Prophet ‫ ﷺ‬and called him a liar.
The pagans began to persecute and make life harder for Prophet Muhammad ‫ ﷺ‬and his followers.
During these hardships caused by the Makkans, to provide comfort and solace to his beloved
Prophet ‫ ﷺ‬and his followers, Allah revealed three surahs over a period of time. Surah Al-Ikhlas was
revealed in answer to the questions asked by the Quraish on the lineage of Allah, Surah Duha was
revealed to comfort the Prophet ‫ ﷺ‬when he was not receiving any revelations and Surah Kauthar
was revealed to comfort the Prophet ‫ ﷺ‬when the pagans started calling him Abtar, (to be cut off)
after his two sons passed away.
“Remember how the unbelievers plotted against you, to keep you in bonds, or slay you or get you
out (of your homes). They plot and plan, and Allah too plans, but the best of planners is Allah.” This
commandment by Allah led to the Holy Prophet ‫ ﷺ‬and his followers migrating to Madinah in 622
AD. In 624 AD, news came to Madinah that the Quraish of Makkah had sent Abu Sufyan with an
army and weapons, who plan on attacking Madinah; this caused a widespread fear and panic
amongst the people of Madinah.
Then Allah revealed the following verses: “Fight in the cause of Allah against those who fight you,”
and with this the Muslims in Madinah went to Badr confidently, knowing Allah-the Almighty-is on
their side. Following this, in the battle of Uhad in 625 AD and in the battle of Trench in 627 AD, the
Holy Prophet ‫ ﷺ‬guided the Muslims through these battles with the help of divine instruction. At the
treaty of Hudaibiya, where the Quraish agreed to no longer consider Prophet Muhammad ‫ ﷺ‬a
fugitive from Makkah, Allah said to the Holy Prophet ‫ﷺ‬: “Verily We have granted you a manifest
victory”.
Revelations continued till the farewell pilgrimage in 631 AD. Allah addressed all sorts of issues in the
Quran and the Holy Prophet ‫ ﷺ‬taught the companions how to infer the Quran, learn it and
implement it in their daily lives. The last revelations were sent to the Holy Prophet ‫ ﷺ‬in the plains of
Arafat, after he had performed Hajj and had given his sermon. “This day have I perfected your
religion for you, completed My favour upon you, and have chosen for you Islam as your religion.”
When the Quranic verses were revealed to the Holy Prophet ‫ﷺ‬, he would have different
experiences. Sometimes Prophet Muhammad ‫ ﷺ‬heard ringing sounds, sometimes the angel would
come in human form and talk, sometimes the angel would appear in his true form, sometimes he
would perspire in the cold, sometimes he would become so heavy that the animal he was riding on
and his companions could feel the increase weight of the Prophet ‫’ﷺ‬s body and sometimes the
revelations would come in the form of a dream.
Once a companion asked the Holy Prophet ‫ ﷺ‬how the revelations came to him, Prophet
Muhammad ‫ ﷺ‬replied “It comes to me sometimes as the ringing of a bell and that is hardest on me,
then he leaves me and I remember from what he says and sometimes the Angel comes in the shape
of a man and he talks to me and I remember what he says.” A companion narrates an incident in
which once the Holy Prophet ‫ ﷺ‬and he were sitting side-by-side, the companion’s leg was under
the leg of the Prophet ‫ ﷺ‬and a revelation came at that moment. The companion felt like his leg
would crush under the weight of the Prophet ‫’ﷺ‬s leg. Hazrat Aisha RA reports “I saw revelations
coming down upon him in the severest cold and when that condition was over, perspiration ran
down his forehead.” When Holy Prophet ‫ ﷺ‬went on Miraj, he directly received revelation.
B. What does Prophets’ first experience of receiving revelation tell us about the nature of
Prophethood in Islam? [4]
Prophethood is the highest honour in Islam and Allah blessed it to the Holy Prophet Muhammad ‫ﷺ‬.
The Prophethood of Muhammad ‫ ﷺ‬began with the first revelation in the cave of Hira. It means that
Allah chose Prophets according to His own will and decree which also further emphasizes that
Prophethood cannot be acquired through personal effort and that it is given without warning. Often
the beginning of Prophethood was marked by a miraculous event leaving the prophets confused
and fearful. For example, Prophet Muhammad ‫ ﷺ‬was in a state of fear and anxiety when the Angel
Jibrael AS squeezed him. And Prophet Musa AS was confused when he heard Allah for the first time.
The states of confusion, fear, and shock of the Prophets show how they were humans like the rest of
their nations and that their Prophethood began unannounced. Another thing we learn from this
experience is that Angel Jibrael AS has always acted as a link between Allah and His prophets, as
he-as the arch angel-has always brought the message of Allah to the Prophets.
A. Describe how the Quran was written down and recorded during Prophet ‫’ﷺ‬s lifetime. [10]
In 610 AD during the Islamic month of Ramadan, Angel Jibrael AS brought the first revelation to Holy
Prophet ‫ ﷺ‬in the cave of Hira. After that, the revelations continued to come frequently to Prophet
‫ ﷺ‬on various occasions and events. They continued for 22 years, 5 months and 14 days and they
were in portions and parts. There was no specific order of revelation, rather, the revelations were
according to present situations at that time. Holy Prophet ‫ ﷺ‬used to instruct the way in which they
should be arranged. Although the Quran was not compiled during the lifetime of Holy Prophet ‫ﷺ‬, it
was preserved in a manner prescribed. A total of Holy Quran’s, 114 chapters begin with: “In the
name of Allah, the Most Beneficent, and the Most Merciful.” except Surah Taubah. And every
chapter is composed of a number of verses.
Whenever the Holy Prophet ‫ ﷺ‬received a revelation, he recited it immediately and stored it in his
memory, never forgetting it, because his infallibility prevented him from forgetting it or making a
mistake in it. “We will make you recite so you shall not forget…” (87:6). Prophet ‫ ﷺ‬himself did not
know how to read and write therefore, as soon as the revelation arrived, he would dictate it to
one his scribes to write down on thin tablets of stone, leather, wood, bones, branches of palm
trees and camel skin etc. The scribe would then recite it back to him to check for any errors or
omissions. At times the Holy Prophet ‫ ﷺ‬told the scribes to record verses in a manner that he told for
example say: “Write down this verse in such and such chapter after such and such verse.” As per
Hazrat Usman RA’s saying Prophet ‫ ﷺ‬was guided by Angel Jibrael AS for such specific order in
which they were to be recorded. For example, the first 5 verses of Surah Alaq that were revealed
first are placed in the 96th chapter and the Quran begins with the revelations that were revealed
after Messenger of Allah ‫ ﷺ‬migrated to Madinah. Zaid bin Thabit (the principal scribe) narrates his
experience while writing revelations: "The Prophet used to go on dictating and I used to write it
down. When I finished writing, he would say, 'Read!' & I would read it back to him. If there was an
omission or error he used to correct it & then let it be brought before the people."
No complete copy could exist during the lifetime of the Messenger of Allah ‫ﷺ‬, as there was always
a possibility that he could receive a new revelation. One copy of all the revelations was safely stored
by the Holy Prophet ‫ ﷺ‬and rest of the copies were kept by the scribes such as Abdullah bin Masud
RA who had his own copy. The companions used to compare their copies for accuracy and for the
order, with that one copy that Prophet ‫ ﷺ‬had, usually during the month of Ramadan. Holy Prophet
‫ ﷺ‬used to recite it for his scribes to check their copies and this was done twice in his last year.
Moreover, the Holy Prophet ‫ ﷺ‬would recite various verses and surahs in his sermons and
congregational prayers and in gatherings to explain Islamic laws and moral topics. The companions
did the same by regular recitation in their prayers and especially in the month of Ramadan to keep
it in memory. There were many Huffaz (Muslims who memorized the Quran) at the time of the Holy
Prophet ‫ﷺ‬, as it was method adopted by the majority.
A. Give an account of how the Quran developed into a book form. [10]
The Holy Quran is the divine book of Muslims and God himself has promised to safeguard it until the
end of times, "Surely, We have revealed the 'Dhikr' (Quran), and surely, We will preserve it" (15:9)
The Holy Quran did not exist in a book form during the lifetime of the Prophet Muhammad ‫ﷺ‬.
Although all revelations were recorded in writing, not one companion had a complete set of all the
revelations.
The need for compiling the Holy Quran in a book form rose during the time of Caliph Abu Bakr RA.
After the death of the Holy Prophet ‫ ﷺ‬some people throughout the country declared false
Prophethood, one such person was Musailma. Musailma became strong in a short period of time
and was becoming a real threat to the true message of Islam so Hazrat Abu Bakr RA waged a war
against him, known as battle of Yamama. Unfortunately, many Huffaz of the Holy Quran were
martyred during the battle. Seeing so many Muslims who had memorized Quran being martyred in
the battle made Hazrat Umar RA realize that Huffaz would either die of old age or be martyred in
future battles and the true message of God would be lost over time, for this reason he went to Hazrat
Abu Bakr RA and requested him to compile the Quran in a book form in order to preserve it for
future generations.
At first Hazrat Abu Bakr RA was hesitant as this was not done during the life of the Messenger of Allah
‫ ﷺ‬but as the Caliph narrates, “Umar went on persuading me to accept his suggestion till I was
convinced that he was right, so I accepted his suggestion.” Abu Bakr RA formed a delegation of
20-25 companions under the leadership of Zayd ibn Thabit RA, one of the leading scribes at the
time of Prophet Muhammad ‫ﷺ‬. Zayd bin Thabit RA asked all the companions to hand in their written
record of the Quran, which was on palm leaves, stones, bones, pieces of wood etc. He also traced
down all the Huffaz alive at the time of the compilation. Zayd bin Thabit RA had strict criteria for
accepting the written material. He would verify the content from people who had heard it from the
Prophet ‫ ﷺ‬directly. Verbal material was combined with the written material when at least 2 people
verified it and were in the dialect of Quraish. Through these efforts, the Quran complied was ensured
to be the version that was recorded under the supervision of the Messenger of Allah ‫ﷺ‬. This
compilation was called Mushaf by Abdullah bin Masud and was transferred from Abu Bakr RA to
Umar RA and then finally to Hazrat Hafsa RA, widow of the Holy Prophet ‫ ﷺ‬and this copy of the
Quran came to be known as ‘Mushaf-al-Hafsah’.
Under the caliphate of Hazrat Usman RA, the Islamic empire expanded to Syria and Iraq and is
narrated by Anas bin Malik that the new converts of these places were reciting the Quran
differently. This was initially noticed by Hazrat Anas and conveyed to Hazrat Huzaifa bin Yaman.
Disturbed by this, he went to Hazrat Usman RA and expressed his concern as this could become a
potential rift amongst the Muslims. Hazrat Usman RA appointed Zayd bin Thabit RA, Abdur Rehman
bin Harris, Abdullah bin Zubair and Saad bin Aas to make copies of ‘Mushaf-al-Hafsah’ and follow
the dialect of Quraish. Also, to avoid any future problems and for extra precaution the Quran was
read out loud from beginning to end in the mosque of the Prophet ‫ﷺ‬. This was also done for
everyone’s peace of mind that no change was brought to the Quran. Afterward, copies were
made and sent to all the provinces of Muslims states and instructions were given to destroy the old
copies with fire and make further copies from the copy that had been sent presently. For this reason,
Hazrat Usman RA was given the title of Jami Ul Quran, as he brought everlasting uniformity to the
Holy Quran. The copy of the Quran you and I have today is the one that was in the time of Hazrat
Abu Bakr RA with no changes of arrangements made to the text of the Quran; it is just as it was at
the time of the Holy Prophet ‫ﷺ‬.
B. Why did the caliphs think it was important to compile the Quran? [4]
There were number of reasons for the caliphs to think that it is important to compile the Quran.
Quran was memorized by people initially, and it was not compiled by the Holy Prophet ‫ﷺ‬. Hazrat
Abu Bakr RA realized that Quran should be in the written form and cannot only stay in people’s
memories. He believed that it is a necessary step for protecting the original revelations so that future
generations can take guidance from it, not go astray from the path of Allah.
Moreover, Hazrat Usman RA also believed that the authenticity of the revelations could be lost if it
was not compiled and the message would not stay original. It would have given rise to different
versions, from different peoples’ perspectives, and there would not have been a single source of
path for the Muslims to follow in the future. Interpretations given by the enemies can erupt fights
and disunity among the Muslims and they might lose their roots. Only the persistence of one single
source of the original message can preserve the unity among the Muslims and guide them to walk
on the right path.
Preservation of the original message was the main reason for the caliphs to think that the Quran
needed to be compiled.
B. Explain significance of Quran being revealed over a period of time? [4]

The Quran was not revealed on Holy Prophet ‫ ﷺ‬at once, but it was revealed over a period of time,
and it proved to be helpful for the Muslims as well as for the Messenger. There were several reasons
why it proved to be helpful. The reasons are as follows. The verses were so powerful and weighty for
Holy Prophet ‫ﷺ‬, that episodic revelations gave time to him to absorb them and reduce burden on
him. Also, it allowed the followers of Islam to understand it gradually and completely, memorize it
and apply it in their lives and portray the teachings in their daily life actions. It gave them the time
so that they would not go astray.
Furthermore, time to time revelations also provided Holy Prophet ‫ ﷺ‬guidance and a path. Moreover,
the verses were revealed at specific events according to specific conditions. At times they were
revealed to console the Prophet ‫ﷺ‬, and at times to guide the Prophet ‫ﷺ‬. Lastly, it would have been
difficult for the scribes to write the complete Quran if it was revealed all at once, hence it was very
important for the Quran to be revealed over a period of time.
B. What is the significance today to Muslims of having the Quran in form of a Book. [4]
Muslims are able to enjoy multiple eases of having the Quran in a book form today. The first
significance is that the compilation of Quran helped ensure a standard copy prevailed throughout
the world, reducing the chances of it being copied with errors. Secondly, without having Quran as
a book, parts of it might have been misplaced and lost forever. Thirdly, having more than one type
of copies of the Quran, would have created rifts among the Muslims, even causing civil unrest.
Moreover, books can be carried with ease, as compared to the olden days when different
companions had different parts of the Quran with them or memorized by heart. Having books also
means non-Arabs can learn to read Arabic and seek rewards for reciting it as well. Furthermore,
books led to their modern counterpart, digital copies which have further eased the process of
accessing a copy of the original Quran (nowadays along with translation, audio recordings,
transliteration, etc.).
A. How is Quran used as a source of guidance in the thoughts and actions of Muslims? [10]
The Holy Quran is a complete guidance for Muslims in their daily lives. It was revealed to the Holy
Prophet ‫ ﷺ‬over a span of 23 years. Allah has ordered us Muslims to consider the Quran as a
complete source of guidance till the Day of Judgement. Allah says, “And we sent down to you the
book (the Quran) as an exposition of everything for all those who have submitted themselves to
Allah (as Muslims).” (16:89)
A Muslim’s religious thoughts all root from the Six Articles of Faith i.e. belief in Allah, His angels, Books,
Apostles, the Day of Judgement, and predestination. And the Holy Qur’an is the primary source from
where we extract the knowledge of these Articles of Faith in order to guide our beliefs and thoughts.
The Quran and Iman-e-Mufassil state: "I believe in Allah, in His Angels, His Scriptures, His Prophets,
the Day of Judgement, and in the fact that everything good or bad (in the world) is pre-destined by
Allah the Exalted, and in the resurrection after death."
The Holy Book of Islam, firstly enlightens us about the basic belief that underlies Islam in entirety, i.e.
Tauhid. Qur’an states: “He is the First and the Last, the Evident, and the Immanent.” (Hadid 57:3).
These and innumerable other references towards Tauhid, in the Holy Scripture, cultivate an
unwavering faith in the Oneness of Allah, His Lordship, His worthiness for all worship, and His
attributes. Tauhid goes on to form the basic fabric of our faith and also helps us refrain from Shirk.
Allah said: “We shall set up scales of justice for the Day of Judgement so that not a soul will be dealt
with unjustly in the least. And if there be (no more than) the weight of a mustard seed We will bring
it (to account).” (Al-Anbiyaa 21:42) This verse leads to belief in the Day of Judgement, i.e. the one
thought and sole motive behind a Muslim’s good deeds; absence of which is, the one thought is
the sole motive behind a person’s wrongdoing. This article fosters in a Momin, a healthy fear of
being liable for our deeds in the Hereafter, on the basis of which one would forever live in heaven
or hell.
Quran gives us guidance with regards to our thoughts, which go on to become our actions as well.
Not only does Qur’an tell us what to think, but, exclusively what to do as well. It teaches us how to
mould our actions in a way that they please Allah, and, also other creations of His.
Our duties towards Allah are also known as, the Five Pillars, i.e. Shahadah, Salah, Zakat, Sawm, Hajj.
Allah says: “Lo! Prayer preserves (one) from lewdness and iniquity, but verily, remembrance of Allah
is more important.” (Al-Ankabut 29:45) In this verse, Qur’an makes one realize the importance of
Salah. It apprises one of how the act of praying to Allah five times a day can help in preventing
ourselves from diverging from the straight path to Allah.
Another act of worship the Qur’an guides its followers about is, Zakat: “Alms are for the poor and
the needy and those employed to administer the (funds); for those whose hearts have been recently
reconciled (to truth); for those in bondage and in debt; in the cause of Allah; and for the wayfarer.”
(9:60) This verse makes the Muslims fathom out the purpose behind almsgiving by telling how it helps
in the economic stability of a Muslim community, and who are eligible for receiving Zakat.
The Holy Book also contains commandments of a Muslim’s duties towards his fellow-creations. It tells
Muslims to remain humble, honest, pious and gentle in their attitude towards others. Muslims must
not boast but should be modest, “And swell not your cheek with pride at men and walk not with
insolence through the earth for Allah loves not any arrogant boaster.” The Quran also commands
Muslims to be honest and upright. Muslims must not cheat with others in their day to day dealings.
“And give full measure when you measure and weigh with a balance that is straight.” Furthermore,
in the financial sphere of life, the Quran commands Muslims to have at least two witnesses when
signing any contract longer than two years.
The Holy Quran also contains teachings about behaviour towards parents, children, teachers,
neighbours, prisoners, servants and others around us. It orders Muslims in their political responsibility.
It says, “Obey Allah and obey the Apostle and those charged with authority amongst you.” (4:59)
The Quran contains many laws to govern civil and criminal jurisprudence. The Quran sets out the
punishments for theft, adultery, gambling and drinking etc. “As for the thief male or female cut off
his or her hands”, and, “The women and men guilty of adultery punish them with 80 stripes of the
cane.” Regarding the laws of inheritance, the Quran says, “Allah (thus) directs you as regards your
children’s (inheritance): to the male a portion equal to that of two females: if only daughters two or
more their share is two-thirds of the inheritance; if only one her share is half.” In this manner, it also
sets up a precedence for Muslims to be able to derive law, by forming the foundations of Ijma and
Qiyas.
History and Importance of Quran
Islamic Legal Thinking
A. Discuss authority of Quran as a source of Islamic law. [10]
Allah gave Muslims the religion Islam which is based on faith and the divine revelations are His Will,
according to which Muslims live their life. Quran is the cornerstone of Islamic law, as Allah says in the
Holy Quran, “Verily this Quran guides to that which is most right.” And also: "Blessed is He Who sent
down the Criterion to His servant, that it may be an admonition to all creatures". This divine Book is
filled with instructions on all matters of life for the Muslims, the injunctions on various matters are clear
and there can be no dispute on it. It is said, “We have sent down to you the Book in truth so that you
may judge between men according to law as laid down by Allah” (4:105) Quran contains all kinds
of material which guides Muslims all kind of legal authorities and rights individuals have. It is also said,
“It is an exposition of that which is decreed for mankind” (10:37) Quran contains rules and
regulations regarding three areas. Firstly, it includes areas related to faith, such as, belief in Allah, His
books, angels, apostles and the Day of Judgement. Secondly, it covers ethics and manners to
behave in a society in terms of Quranic guidelines. Lastly, it includes, matters of practical life, such
as marriage laws, divorce laws and providing justice fairly in all kinds of affairs.
The Quran covers the domain of beliefs, morality, worship, civil transactions, and punishment for
intentional injury to the human body, property and honour, murder, breach of public peace,
offences against the establishment, offences against religion adultery, and indecency. When
laying down the injunction regarding punishment, the Holy Quran states: “We ordained therein for
them. Life for life, eye for eye, nose for nose, ear for ear, tooth for tooth and wound equal for equal.”
The Quran calls upon its readers to act upon the Pillars of Islam and all acts of worship taught in it:
"And establish regular prayer and give the charity tax, and bow down your heads with those who
bow down."
Moreover, the Quran covers the social aspect of human life such as guidelines related to justice,
how to act in designated roles in the society, not to offer bribe or take a bribe, and do business
transactions with honesty by executing fair weighting and measuring. For example, on the issue of
weights and measure the Holy Quran states, “Give full measures when you measure and weigh with
the balance that is straight.”
There are various things that are forbidden in Islam which are explicitly mentioned in the Quran,
such as, drinking wine, playing games of chance, charging Riba. “O you who believed! Intoxicants
and gambling, sacrificing of stones and arrows are all abomination of Satan’s handiwork, show self-
restrain against them so that you may prosper.” In many places in the Divine text there is mention
of safeguarding contracts by putting them into writing, to return valuables that you have
undertaken in trust to the relevant person and not to do injustice to the orphans by taking over their
wealth and property. “Those who unjustly eat up the property of the orphans, eat up fire into their
own bodies.”
Allah has created abundance of nourishments for humans but has clearly made some edible items,
Haram, for Muslims, and this is clearly mentioned in the Quran in the following verse, “Lawful unto
you are all four-footed animals with the exception named.” When Allah gave permission to the
Muslims for Jihad, He also set instructions for how to fight a war, how to equally distribute the booty,
treatment of the prisoners of war in a just manner and dealings with an area conquered as the result
of victory in war.
As the Quran is a book for all matters regarding life it also discusses the rules of marriage and divorce,
various business issues, treatment of different relations such as family, spouses, siblings, relatives and
orphans and laws on inheritance have also been laid down. The Quran also mentions on how
women and slaves should be treated and protects their right. Allah Himself has promised to protect
the message inside the Holy Quran until the end of time, thus, we can be assured that no rules have
been changed and all these rules will remain relevant till the end of time. Upon this Allah says,
“Nothing We have omitted from the Book.”
Quran and Hadith are primary sources of Islamic law as they go hand-in-hand. Where Quran only
mentions the issue, the Hadith shows the Muslims on how to apply it practically into their everyday
life. Other sources of Islamic legal thinking such as Hadith, Qiyas and Ijma are only permissible to use
when the Holy Quran is silent on the particular issue, and the other sources can never give a ruling
that is in contradiction with the teachings of the Holy Quran.
A. Give examples to show how are Quran and Hadith used together to work out the Islamic law. [10]
As Islam is a complete religion which shapes the lifestyle of Muslims, 2 primary sources; Quran and
Hadith are used as guidance in day to day matters. Where Quran is used for instructions, Hadith is
referred to understand how the Holy Prophet ‫ ﷺ‬acted in any given situation. Hadith and Quran go
side by side; to live a pious life we need to use both. Even Quran supports the use of Hadith for
everyday issues alongside it, in the following verse, “So take what the Messenger gives you, and
refrain from what he prohibits you.” Even the Holy Prophet ‫ ﷺ‬endorsed this when he said: “Behold I
have been given the Book and a similar thing (Sunnah) along with that.”
The Holy Quran is used as the primary source for Islamic legal thinking, second to it is Hadith and
amongst the experts it is unanimously agreed upon that both are so closely related to each other
that Prophet ‫’ﷺ‬s Ahadith could be used as a further explanation for the general instructions
mentioned in the Quran.
Zakat is one of the Five Pillars of Islam and is one of the necessary acts performed by a Muslim just
like offering prayers 5 times a day regularly. The Quran mentions Zakat in the following verse, “And
be steadfast in prayer, give the charity tax, and bow down your heads with those who bow down.”
As you can see the Quran only mentions that Muslims must give Zakat, but it does not give specific
instructions on how to give Zakat and this is where the practice of Sunnah comes in need. Prophet
Muhammad ‫ ﷺ‬in Ahadith provides instructions on how to give Zakat, one such hadith is this, “Abu
Sa’id al-Khudri narrated that the Messenger of Allah ‫ﷺ‬said: No charity tax is due on property
mounting to less than five Uqiya and no charity tax is due on fewer than five camels, and there is
no charity tax on fewer than five Wasq.” According to al-Bukhari, Sahih, Book 24; The book of Zakat;
the 2 words Uqiya and Wasq are measures of weight. Such Ahadith gave a path for the legal experts
of Islam to follow and make rules and guidelines regarding Zakat under the light of the two primary
sources.
Second example where Quran and Hadith have been employed together is in the section of
financial dealings, particularly Riba. Riba is taking of interest for making a loan to someone, which
is prohibited in the Holy Quran, as it is said in the following verses, “They say, trade is like interest,
and Allah has allowed trade and forbidden interest.” However, it is not mentioned what kind of
business transactions come under Riba. The Sunnah by Prophet Muhammad ‫ ﷺ‬speaks about Riba
in the following words, “From Jabir: The Prophet ‫ﷺ‬, may cursed the receiver and the payer of interest,
the one who records it and the two witnesses to the transaction and said: "They are all alike [in guilt]."
(Muslim; also, in Tirmidhi and Masnad Ahmad).” There are many Ahadith, and all give clear
guidelines on what is permissible and what is not under the issue of Riba and this gives Muslims of
today a very clear path to follow.
Further example can be taken about theft, which is a serious crime and Allah has specified
punishment not only this world but in hereafter as well. Such sins are punishable so as to discourage
them and make the society a better place. It is said in Surah Maida verse 38, “As for the thief, male
or female, cut off his or her hand, an exemplary punishment from Allah for their crime. Allah is
Mighty, Wise.” In this example, Allah has instructed to cut the hand of a person who steals or does
theft. However, it is not mentioned how many hands should be cut or for how much of stealing. One
may not go on cutting hands of every thief therefore, there has to be some kind of information
regarding it. The Prophet ‫ ﷺ‬explained it, “The hand should be cut off for (the theft of) a quarter of a
dinar or more.” (Bukhari).
In the similar way the Quran says about the law of inheritance but does not explain it further, so we
take the help of Hadith. Quran states, “It’s the duty of a believer who owns property to make a will
when he (or she) is near death, and he should bequeath fairly to his parents and next of kin. This is
binding upon everyone who is mindful (of their duty to Allah).” (2:180). The Prophet ‫ ﷺ‬added to the
law of inheritance by saying that, “A Muslim may not inherit from a non-Muslim, nor a non-Muslim
inherit from a Muslim.” (Bukhari)
The value the Sunnah in helping Muslims fulfil the requirements of their faith cannot be overstated
as they help a believer in all aspects whether it is regarding praying or regarding the social conduct.
Prayers are the first and important pillar of Islam. Without Sunnah, Muslims will not even be able to
carry out their obligatory prayers in the right way.
Allah has asked Muslims to pray, “Verily I am Allah: there is no god but I: so, serve thou Me, (only)
and establish regular prayer for celebrating My praise.” (Surah Taha, 14). The Quran only mentions
that prayers are obligatory on every man and woman except some who include sick and the
travelling. However, how one should pray, is not prescribed in Quran. Again, the method of prayer
can only be learnt from Sunnah and Hadith. Prophet ‫ ﷺ‬said, “Pray as you see me praying.” And
“No prayer is complete without al-Fatiha.”
Quran and Hadith both also help supporting the use of Ijma (consensus) and Qiyas (analogy),
secondary sources of law, to derive law in case both primary sources are silent on a matter. They
have to be used side by side to follow all the rules of Allah that He has laid down in Islam for Muslims;
otherwise without either we could be lost.
A. Define Ijma and discuss its role as a source of Islamic law. [10]
In Islam, there are 4 sources of law: the Quran, Hadith, Qiyas, and Ijma. Ijma, literally means
‘unanimous’ or ‘consensus’. In Arabic it is related to the same verb as Jum’a (Friday) and jami
(mosque)and the word Jamat (congregation). Ijma is only used when there are no clear teachings
or when the Quran and Hadith are silent on an issue and the use of ‘consensus’ in legal thinking is
supported in Quran by the following two verses; “Thus have We made of you a community justly
balanced, that you might be witnesses over the nation, and the Messenger a witness over
yourselves.”, and, “you are the best of people evolved for mankind, enjoining what is right
forbidding what is wrong and believing in Allah”. These verses and similar to it give the message
about the Muslim community being given authority, being the followers of the guidance given by
Allah and acted upon by Prophet Muhammad ‫ﷺ‬. The Holy Prophet ‫ ﷺ‬also once said, “My
community will never agree upon an error.” For that reason, from the earliest times in Islam the
unanimous agreement of regarding any legal or general issue is binding on all Muslims.
Ijma can be divided into 2 types; first is the ‘general agreement’ and the second is about “the legal
matters.” General agreement is about the basic beliefs in Islam such as Allah is One, the Holy Quran
was revealed to Prophet Muhammad ‫ ﷺ‬and that Muhammad ‫ ﷺ‬is the Last Messenger of Allah.
These fundamentals of Islam are agreed and believed upon by all followers of Islam. In the second
type, Ijma is about the ‘consensus’ of all Muslims on legal affairs on which both Quran and Sunnah
have not spoken.
There are many disputes among the Muslims especially the legal experts over ‘group of Muslims’
whose Ijma should be accepted. Each community in different times has chosen different ‘group of
Muslims’ who are eligible for having their Ijma accepted. Some supported the Ijma of the
companions of the Holy Prophet ‫ﷺ‬, while others either supported the Rightly Guided Caliph’s Ijma,
or the descendants of the Holy Prophet ‫ﷺ‬, some said people of Madinah and over time Ijma is
supported of people who are legal scholars belonging to any generation.
Ijma has been used many times over the years by Muslims in different cases. One such case is, if the
father dies before his son, when the son himself also dies, whether the grandfather of the son along
with other relatives has a share in the son’s estate which was left by his father. Ijma on this case was
guided by the Quranic instruction “It is prescribed, when death approaches any of you, if he leaves
any goods, that he should make a bequest to parents and next of kin.”
Another scenario where Ijma has been used is in the ruling of forbidding marriages between a man
and any of his grandmothers or granddaughters, based on the Quranic injunction: “Prohibited to
you are: your mothers, daughters, sisters; father’s sisters, mother’s sisters, brother’s daughter, sister’s
daughter; foster mothers, foster sisters; your wives’ mothers, your stepdaughters under your
guardianship, born of your wives.” Ijma was also used in the times of the caliph’s reigns. For example,
when Hazrat Abu Bakr RA had to decide whether the Quran should be complied in a book form or
not, as it was not in book form during the lifetime of the Prophet ‫ ﷺ‬but Hazrat Umar RA saw the need
of the time and suggested it. By Ijma of the companions, after the battle of Yamama the Holy Quran
was compiled in a book form.
Ijma of the companions was done on Tarawih prayers. Tarawih prayers were prayed only 3-4 times
in congregation during the lifetime of Prophet Muhammad ‫ ﷺ‬and during the Caliphate of Hazrat
Umar RA they were added after Isha prayers. Another case where Ijma was used was when during
the caliphate of Hazrat Usman RA, the Jumma Adhan could not be heard due to all the market
noise, since Madinah had expanded considerably. So, after the Ijma of the companions it was
decided that a second call to prayer would be given although this did not happen during the
lifetime of the Prophet ‫ﷺ‬.
We can also see examples where Ijma was also practiced during the Prophet ‫’ﷺ‬s time. One incident
is of battle of Uhad where Prophet ‫ ﷺ‬decided that the battle of Uhad should be fought inside the
city of Madinah while the companions view differed. They suggested it should be outside Madinah.
Later it was agreed by all that battle would be fought outside Madinah and Ijma was reached.
Another example from Prophet ‫’ﷺ‬s life is of battle of Trench. Hazrat Salman Farsi RA gave the idea
to dig up trenches deep enough that upon reaching the enemy would not be able to cross it.
Prophet ‫ ﷺ‬agreed with all other companions so Ijma took place.
The second form of Ijma requires consensus by a group of Muslims to solve legal matters, where the
solution cannot be found in either Quran or Sunnah. Experts have differing opinions on the matter
as to who should make the decision. Some people suggest that Prophet ‫’ﷺ‬s companions should be
the one as they followed Prophet ‫ ﷺ‬closely, some has the opinion that people of Madinah should
be given the authority, some suggest only Rightly Guided Caliphs should be allowed to make
decisions, whilst yet another view is of the Shia Muslims that descendants of Prophet ‫ﷺ‬, who are Shia
Imams should have the authority to call the Ijma. Another view is that legal scholars of any
generation can make the decision. Some also argue that entire Ummah have the right of making
Ijma, however it cannot be done, considering the huge Muslim population that spreads across the
globe. Therefore, certain rules have been established as to who is eligible for making Ijma decisions.
Some of them are that the person should be practicing Muslim with thorough knowledge and
understanding of Quran and Sunnah. They must be pious, righteous and have firm belief in Allah,
therefore, they must have fear of Allah. There must be strong evidence for the decision, and it must
not be an issue already discussed in Quran or Sunnah. Ijma decisions can be abrogated by an
equal body.
Q. Define Qiyas as a source of Islamic thinking. [10]
Qiyas is the 4th source of Islamic law. The word Qiyas is derived from a verb which literally means to
measure one thing by comparing with another thing that is similar to it. It is the legal method of
deducing one fundamental matter from another through comparison of both. Quran supports the
use of Qiyas by saying, “Take warning then, O you with eyes (to see)” (59:2), and at another place,
“There are signs in this for people who understand” (13:4). In an incident reported which favours
Qiyas, is of the time when the Holy Prophet ‫ ﷺ‬was sending Mu’adh ibn Jabal to Yemen as a judge
for all Muslims’ affairs. The Holy Prophet ‫ ﷺ‬asked him, “How will you reach a judgement when a
question arises?” Muadh replied, “According to the word of Allah.” “And if you find no solution in
the word of Allah?” “Then according to the Sunnah of the Messenger of Allah” “And when you find
no solution in the Sunnah of the Messenger of Allah ‫ﷺ‬nor in the word? “Then I shall take a decision
according to my own opinion.” Then the Holy Prophet ‫ ﷺ‬struck Muadh on the chest with his hand
and said, “Praise be to Allah Who had led His Messenger to a solution that pleases him.”
During the Treaty of Hudaibiya when at the insistence of the Makkans, Messenger of Allah ‫ ﷺ‬asked
Hazrat Ali RA to change his name from ‘Muhammad ‫ﷺ‬, The Prophet ‫ ﷺ‬of Allah’, to ‘Muhammad ibn
Abdullah ‫’ﷺ‬. Hazrat AliRArefused to change the name out of respect of the Holy Prophet ‫’ﷺ‬s dignity;
Prophet ‫ ﷺ‬made no objection to the use of personal judgement shown by Hazrat Ali RA.
Quran also mentions the use of Qiyas, Al-Shafi cited the following verse from the divine text “Turn
then your face in the direction of the Holy Mosque; and where so ever you are, turn your faces in
that direction.” (2:150) Al-Shafi says Muslims should face the Ka’abah when they do see it and even
when they don’t see it, they should do so by judging the direction of sun and stars. Another issue on
which Qiyas has been used is when there is no water available for ablution; the use of sand for this
purpose has been made permissible, “And if you find no water, then take for yourselves clean sand
(or earth), and with it rub your face and hands.” Qiyas was used comparing the property of water
and clean sand, as they both rub off any dirt or pollution effectively. Hence, in case of lack of water,
sand can be used as a substitute.
Keeping the above-mentioned example in mind, method used in Qiyas for drawing comparison or
analogies between two principles can be discussed. According to the experts there are 4 key
elements used for Qiyas; first is the usage of fundamental teachings (Asl, root) from the Quran and
Hadith on the matter, the matter (issue) in questioning is known in Arabic as (Far’, branch) and they
are then linked together and the connection between them is called ‘Illa which means similarity of
purpose. By evaluating the link, it then becomes possible to arrive at a conclusion known as Hukm.
The following examples illustrate this method.
1. Asl is that the Holy Quran forbids any sales transaction after the call of Friday prayer has been
made: "O you who believe when the call is proclaimed to prayer on Friday (the day of assembly)
hasten earnestly to the remembrance of Allah, and leave off business (and traffic) that is the best
for you if ye but knew!" (62:9). By analogy, any kind of transaction (Far’, branch) is not permissible
(Hukm). Illa in this example is that every kind of transaction is forbidden as they distract the
Muslims from the Friday prayer.
2. Another example is when Hazrat Umar ibn al-Khattab RA asked Hazrat Ali RA about the
punishment for a person drinking wine (Far’), he said, “We think that you flog him for it with eighty
lashes. Because when he drinks, he becomes intoxicated, and when he becomes intoxicated,
he talks confusedly, and when he talks confusedly, he lies.” (Illa) This punishment of 80 lashes
(Hukm) was taken from the punishment of slandering, as stated in Qur’an (Asl), “And those who
launch a charge against chaste woman and produce not four witnesses (to support their
allegation), flog them with eighty stripes.” (24:4)
3. Asl is that the fundamental teaching is described by the Prophet ‫“ ﷺ‬Every intoxicant is Khamr,
so every intoxicant is haram.” Far’ in this example is LSD (lysergic acid diethylamide), cocaine,
opium and all the other drugs. Illa’, which connects the Hadith and these drugs is that, these
drugs are intoxicants and any intoxicant is haram, hence no drug is permissible to be used which
is the Hukm.
4. Asl is that Wudu becomes invalid if the smallest part of the body which is supposed to be wet
due to wudu, remains dry. According to a tradition reported by Aisha RA if the flour is dried on
the nails and the water has not reached any portion of any nail then Wudu is not considered to
have been taken place. Far’ in this example are the nails that have nail polish on them. Hukm in
this case is if you do wudu with nails that have nail polish on them, then wudu is not acceptable
as the nails remain dry.
There is a difference on the acceptance of the usage of Qiyas among the two sects of Islam, the
Sunni Muslims accept the use of Qiyas as the fourth source of law, whereas, Shia Muslims are against
it as. Qiyas is dependent upon the intellectual ability of the legal experts to find a comparison
between two principles, as it is only accepted and practiced by few. It is not widely accepted by
the majority of the Muslims; decisions could vary and it does not have the same level of
endorsement from revelations or though communal agreement as the other three sources of law
have (Quran, Ahadith, Ijma).
A. Quran is the main source of Islamic law. Write an account of how it is used with each of the other
three sources. [10]
Quran is a book of guidance revealed for the entirety of humanity. Quran says: “It is an exposition
of that which is decreed for mankind” (10:37). It contains directives for all spheres of life, the
Hereafter and more. It aids man’s conscience as stated in the following verse: “We have sent down
to you the Book of Truth, so that you may judge between men according to law as laid down by
God." (4:105). The Holy Qur’an is the primary source of Islamic legislation, out of which are derived,
Ahadith, Ijma and Qiyas.
Quran verifies the use of Ahadith as reliable sources of Sharia, by mentioning: "So take what the
Messenger gives you, and refrain from what he prohibits you from." (59:7) Zakat is one of the Five
Pillars of Islam and is one of the necessary acts performed by a Muslim. The Quran mentions Zakat
in the following verse, “And be steadfast in prayer, give the charity tax, and bow down your heads
with those who bow down.” As one can notice, the Quran only mentions that Muslims must give
Zakat, but it does not give specific instructions on how to give Zakat and this is where the Sunnah
becomes a necessary beacon of enlightenment. Prophet Muhammad ‫ ﷺ‬in Ahadith provides
instructions on how to give Zakat, one such hadith is this, “Abu Sa’id al-Khudri narrated that the
Messenger of Allah ‫ ﷺ‬said: No charity tax is due on property mounting to less than five Uqiya and
no charity tax is due on fewer than five camels, and there is no charity tax on fewer than five Wasq.”
Such Ahadith gave a path for the legal experts of Islam to follow and make rules and guidelines
regarding Zakat under the light of the two primary sources.
Quran also advocates for the use of Ijma in the following verse: “You are the best of people evolved
for mankind, enjoining what is right and forbidding what is wrong and believing in Allah” (3:110).
Another scenario where Ijma has been used is in the ruling of forbidding marriages between a man
and any of his grandmothers or granddaughters, based on the Quranic injunction: “Prohibited to
you are: your mothers, daughters, sisters; father’s sisters, mother’s sisters, brother’s daughter, sister’s
daughter; foster mothers, foster sisters; your wives’ mothers, your stepdaughters under your
guardianship, born of your wives.”
Quran supports the use of Qiyas by saying, “Take warning then, O you with eyes (to see)” (59:2),
and at another place, “There are signs in this for people who understand” (13:4). An example of
Qiyas using Quranic reference as the Asl is, when the question (Far’) of every type of transaction or
business being forbidden during the time of Friday prayer, arose. The Quran stated regarding this:
"O you who believe when the call is proclaimed to prayer on Friday (the day of assembly) hasten
earnestly to the remembrance of Allah, and leave off business (and traffic) that is the best for you if
ye but knew!" (62:9). By analogy, any kind of transaction is not permissible, since, every kind of
transaction distracts Muslims from Friday prayer.
Life of Prophet ‫ﷺ‬
Life in Makkah
A. Write a descriptive account on the conditions of Arabia at the advent of Islam/during the first
revelation. [10]
Before Islam, the conditions of Arabia were very different than present, religiously as well as
politically. The people in Arabia were the progeny of Hazrat Ismail AS, and they were the followers
of Hazrat Ibrahim AS’s religion; Deen-e-Ibrahim who followed Only One God. However, after some
time they moved away from the prayer to one God to worshipping different idols which were
created by them. The first idol was Hubul, which was brought by the leader of Khuza tribe, Amr bin
Luhayy. There were about 360 idols in Arabia, at the time Holy Prophet ‫ ﷺ‬started preaching Islam in
610 AD. Moreover, the Ka’aba was built by Hazrat Ibrahim AS, where people paid their visit and
prayed. They believed that the God was of highest ranking, but also believed that the idols they
pray to would intervene and communicate to God on their behalf. Their belief is mentioned in the
Quran in the following words, “We only serve them in order that they would intercede on our behalf.”
(Az-Zumar 39:3)
In terms of politics, the city was divided among numerous tribes. The people in a particular tribe
were extremely loyal to their tribe and to their leader. The leader was always considered as their
king who needs to be followed, whether his decision was right or wrong. People followed their tribe
leader and his end decisions weren’t modified even if the people believed they were wrong. One
of the most famous tribe was of, Quraish of Makkah. The Quraish were the owners of the Ka’aba,
which is known Al-Haram, which means the Sacred House, in Makkah. The Arabian border was with
Yemen and the regions Palestine and Syria were under the control of Romans. The financial position
of Arabia was extremely bad which made the Romans and others uninterested in Arabia, hence
Arabian people were enjoying the area to themselves.
Moreover, in terms of society, it was comprised of three different groups. The groups included the
rich ones, who had the power of using all the power and money called The Nobles (Ashraf), for
instance Abu Jahl and Abu Sufyan. The second group is of the needy and tormented ones, called
The Slaves (Al-Abeed), for instance Hazrat Bilal RA. The third group is the ones who were under the
guard of the Nobles, known as The Allies, for instance Holy Prophet ‫ﷺ‬.
Also, the treatment with the women was also of highlight in Arabia before the introduction of Islam.
Man was the definite leader in all the decisions. There were only few women who had any right,
which was very rare. The girls were buried alive as soon as they were born in some families. They
were treated as slaves and sold in trade. The men were allowed to marry as many women as they
want, and they also had the power to marry their own stepmother. Women were not entitled any
part of their husband’s property.
Over and above that, there was extreme fighting among the tribes over various issues. However,
because of the respect of the Ka’aba, no one was allowed to fight in the area close to the Al-
Haram. Ka’aba was visited by a lot of people for prayers. The people of Arabia used to do business
through the routes of Syria and Yemen. Many people used to rely on the earning from their farming
and cattle. The habit of drinking, gambling, adultery was common in the region of Arabia. The
economy used to grow because of the trade with other areas.
A. Life of Prophet Muhammad ‫ ﷺ‬up till the first revelation. [10]
On Monday 12th Rabi-al-Awal 570 AD, in the first Year of the Elephant, Prophet Muhammad ‫ ﷺ‬was
born. It was also the same year during which Abraha tried to seize Ka’abah. The Holy Prophet ‫ ﷺ‬was
born to a couple named Abdullah RA and Aminah RA, unfortunately Abdullah RA passed away
before the Holy Prophet ‫ ﷺ‬was born. His mother named him Ahmed, whereas, the name
Muhammad was given to the Holy Prophet ‫ ﷺ‬by his grandfather, Abdul Muttalib, who loved him
very much and both these names are also mentioned in the Quran.
At the time of the birth, Abu Lahab’ s slave girl, Thaubiyah suckled the Holy Prophet ‫ ﷺ‬but soon, as
per tradition in Arabia to raise new-born by wet nurses away from the busy city, Prophet
Muhammad ‫ ﷺ‬was entrusted in the care of Halima Sa’adia RA of Banu Sa’ad. Before the arrival of
the new born baby Muhammad, Halima Saadia was very worried of how to take care of the baby
with limited resources as they were going through a tough time. Their flock was not giving enough
milk and the trees did not bear fruit as much as they used too, however all that changed with the
arrival of the Prophet Muhammad ‫ ﷺ‬in to their household. With him he brought good fortune and
blessings and soon Halima Sa’adia RA and her household were surrounded by an abundance of
food and milk. During the 5 years Prophet Muhammad ‫ ﷺ‬stayed with Halima Sa’adia RA and her
household, he learned pure Arabic dialect in which he took pride in and said, “Verily I am the most
perfect Arab amongst you, my descent is from Quraish and my tongue is the tongue of the Banu
Sa’ad.” After the first 2 years the Holy Prophet ‫ ﷺ‬was meant to return to Makkah to his mother,
Aminah, but due to an epidemic in Makkah his stay with Halima Sa’adia RA continued. In 575 AD,
when the Holy Prophet ‫ ﷺ‬was 5 years old, Angel Jibrael AS came to him, opened his chest, took out
Prophet ‫’ﷺ‬s heart, from which the Angel removed a clot of blood after which the heart was washed
in Zam Zam water and placed back in the chest of the Holy Prophet ‫ﷺ‬, this event is known the first
Shaq-e-Sadr (opening of the chest).
In 576 AD, Prophet Muhammad ‫ ﷺ‬was reunited with his mother and they took a trip to Madinah to
visit Abdullah, Holy Prophet ‫’ﷺ‬s father’s grave. Sadly, upon the journey back to Makkah, Aminah RA
fell ill and passed away at Abwa, she was buried there. The 6-year-old Holy Prophet ‫ ﷺ‬returned to
Makkah under the care of the slave girl, Umm Aiman, who brought him to his grandfather, Abdul
Muttalib. Abdul Muttalib took care of his grandson with love and care until in 578 AD, when his
grandfather Abdul Muttalib passed away when he was 8 years old. Thereafter the Holy Prophet ‫ﷺ‬
was placed under the care of his uncle Abu Talib. Abu Talib loved Prophet Muhammad ‫ ﷺ‬like his
own son and would take him on trade journeys with himself and entrusted his flocks in the care of
the Holy Prophet ‫ﷺ‬. Allah says regarding this in the Quran, “Did he not find you an orphan and give
you shelter (and care).” (93:6)
When Prophet Muhammad ‫ ﷺ‬turned 12, Abu Talib took him on a trade journey to Syria where they
met a Christian monk Bahira in Basra. This monk had read about the arrival of the last Prophet in the
Torah and Injeel and had built an apartment for himself on the trade routes from Arabia to Syria, in
order to look out for this Prophet. Bahira had noticed prophetic signs, e.g. the cloud-cover on
Prophet ‫’ﷺ‬s caravan and the tree shade on him. The monk told Abu Talib and the Holy Prophet ‫ﷺ‬
of the signs of the Prophethood when he had invited them over for feasting. He said he was
honoured to have met the Prophet ‫ ﷺ‬during his lifetime, he also told them that a lot of people have
been eagerly waiting for the arrival of Prophet Muhammad ‫ﷺ‬. Bahira departed with words of love
for Prophet Muhammad ‫ ﷺ‬and told Abu Talib he should take special care and protection of his
nephew as the Jews will harm him if they find out about Prophet Muhammad ‫’ﷺ‬s Prophethood.
A sacrilegious war broke out during the years 580 AD and 590 AD at a fair of Ukaz, in which all tribes
of Arabia took part in. This war, known as Harb-ul-Fijr broke out between the Quraish together with
Banu Kinanah against the Qais ‘Alyan. The Holy Prophet ‫ ﷺ‬even in his early years did not advocate
for war (he was 15 at this time), however took an indirect part by helping in collecting stray arrows
thrown by the enemy and giving them to his uncle during this war. Harb-ul-Fijr continued for years
with both sides losing many people, ending when Quraish were finally victorious. However, seeing
the injustices and ravages of war, Zubair RA one of the Prophet ‫’ﷺ‬s uncles suggested forming a
league to prevent disturbances of peace, to help victims of oppression, and to protect travellers, in
the house of Abdullah bin Jadan. The alliance of the tribes came to be known as Hilf-ul-Fudhul
which was between Banu Hashim, Banu Taym, Banu Asad, Banu Zuhrah and Banu Muttalib; this
league worked for half a century. Prophet Muhammad ‫ ﷺ‬who was fifteen at the time of this event
took an active part in the league and later on said “I was present in the house of Abdullah bin
Jadan at so excellent a pact that I would not exchange my part in it for a heard of red camel; and
if now in Islam, I were summoned into it, I would gladly respond.”
During his late adolescence and early adulthood Prophet Muhammad ‫ ﷺ‬was known for truthfulness
and honesty that people of Makkah began to refer to him as Sadiq and Ameen. The Makkans put
their complete trust in him and always turned to him as an impartial judge in their frequent disputes.
From the beginning the Holy Prophet ‫ ﷺ‬was never tempted nor involved in any of the usual Makkan
ways of adultery and gambling etc. This contributed to Holy Prophet ‫’ﷺ‬s noble character of being
kind, patient, forbearing, considerate, and a man of principles. During the annual pilgrimage,
Muhammad ‫ ﷺ‬would supply water and look after the needs of the pilgrims. He was known to be
fair and honest in his day to day and business dealings. As told by Holy Prophet ‫’ﷺ‬s business partner
Hazrat Sa’ad, “I was a partner to Muhammad ‫ ﷺ‬in business. I always found him to very honest in his
dealings; he never picked quarrels, nor made any false statements.” Due to Prophet Muhammad
‫’ﷺ‬s repute and high praise amongst the people of Makkah, Hazrat Khadijah RA hired him for being
her agent and go on trading journey accompanied by her slave Maisara.
The Holy Prophet ‫ ﷺ‬earned Hazrat Khadijah RA a lot of profit while working hard with integrity. Upon
his return, Khadijah RA proposed marriage to Muhammad ‫ ﷺ‬through a friend, Nafeesa, as she was
impressed by the man he was. The Holy Prophet ‫ ﷺ‬consulted his uncles; Abu Talib and Hamza RA
and went to ask for Hazrat Khadijah RA’s hand in marriage from her father, Khuwalid. At the time
of the marriage Prophet Muhammad ‫ ﷺ‬was 25 and Hazarat Khadijah RA was 40 and a widow. They
had 2 sons, both died in infancy, but they were blessed with 4 daughters: Ruqayya RA, Zainab RA,
Umm Kulthoom RA and Fatimah RA.
In 605 AD, when the Holy Prophet ‫ ﷺ‬was 35 years old, a flood swept Makkah and the building of the
Ka’aba was damaged. The Quraish decided to rebuild the Ka’aba, however, a dispute arose
between various clans as to whom should the honour of placing the Black Stone (Hajar Aswad) in
its place go, when the walls reached a certain height. To resolve the dispute, the eldest man in
Makkah advised the chiefs of the tribes that the first person to enter the mosque the next day would
decide the matter, all the tribal chiefs agreed. It so happened, that the first person was none other
than Muhammad ‫ﷺ‬. The Quraish were pleased with the turn of the events because Muhammad ‫ﷺ‬
was well-recognized as the Truthful and Trust-worthy personality. The Holy Prophet ‫ ﷺ‬with
impeccable wisdom and diplomacy averted a crisis by placing the Black Stone on a sheet of cloth
and asking all the tribal chiefs to lift the cloth to the level where the stone was to be placed and
then he himself placing the Black Stone in its intended place.
The conditions of Makkah were bleak and the Holy Prophet ‫ ﷺ‬who was nearing the age of 40 would
often retire to a nearby cave called Hira for some solitude to ponder over the conditions of the
people of Makkah. In 610 AD, in Ramadan, in this very cave the first revelation, which are the first 5
Ayahs of Surah Alaq, were revealed to the Holy Prophet ‫ ﷺ‬after he turned 40, marking the beginning
of Prophethood.
B. Why was Prophet ‫’ﷺ‬s relationship with his wife, Hazrat Khadijah RA, important for him? [4]
If it was not for Hazrat Khadijah RA, who put all her wealth at the disposal of Prophet ‫ ﷺ‬after marrying
him, Prophet ‫ ﷺ‬would be in a perpetual worry about making a livelihood. But because with their
marriage, Prophet ‫ ﷺ‬was relieved of the burden to earn through trading and had more spare time,
due to which he could invest it in meditating in cave Hira, where he received the first revelation.
Even Quran mentions this: "He found you in need made you independent." (93:8) Hazrat Khadijah
RA was also a mature woman of age, and because she was experient, she was able to console
Prophet ‫ ﷺ‬through hardships and fear, like that which overshadowed him when he received the
first revelation. Khadijah RA also, never complained about the difficulties that hurdled her life when
she converted to Islam, instead she empowered Prophet ‫ ﷺ‬to have faith in Allah. She was also
beloved to the Prophet ‫ﷺ‬, which showed in how he did not marry another woman during her
lifetime.
A. Give an account of Prophet ‫’ﷺ‬s first experience of receiving revelation. [10]
Holy Prophet ‫ ﷺ‬used to retire to the cave of Hira to ponder over the ignorance of Makkans and the
religion that Ibrahim AS used to preach. Prophet Muhammad ‫ ﷺ‬born and raised in Makkah would
retire to a nearby cave called, Hira around the age of 40 to contemplate on the moral, social and
political regression of his fellow people. He would retire in that cave for days and meditate and
bring provisions such as dates with him.
One day in 610 AD, 27th Ramadan while Muhammad ‫ ﷺ‬was in the cave of Hira, when suddenly
unknown to the messenger of Allah, Angel Jibrael AS appeared in mid-air and came close to the
Prophet ‫ﷺ‬. The Angel hugged Prophet Muhammad ‫ ﷺ‬and said “Read”, upon which the Prophet ‫ﷺ‬
replied, “I cannot read”. The Angel squeezed him harder and asked the same again and then a
third time, following which Angel Jibrael commanded Prophet Muhammad ‫ ﷺ‬to recite the following
verses: “Read! in the name of your Lord who created Man from a clinging substance. Read: Your
Lord is most Generous, – He who taught by the pen– Taught man that which he knew not.” These
verses are now known as the five verses of Surah Alaq and the first revelation to Prophet Muhammad
‫ﷺ‬. After Prophet Muhammad ‫ ﷺ‬recited these verses he was in a confused and shocked state of
mind as before he could not read or write but now, he could.
In the cave Muhammad ‫ ﷺ‬did not know who the Angel was but when the Prophet ‫ ﷺ‬was hurrying
back after the first revelation shaking all over, the Angel showed up wherever Prophet Muhammad
‫ ﷺ‬would turn. Jibrael AS appeared like a giant figure with wings that reached beyond the horizon.
He would see Hazrat Jibrael AS and then the Angel said, “O Muhammad, you are the Messenger of
Allah ‫ ﷺ‬and I am Jibrael”. Then the Messenger of Allah ‫ ﷺ‬went back home with his heart beating
wildly, until he came to Khadijah RA and said, ‘Cover me! Cover me!’ Then he said to Khadijah RA,
‘O Khadijah, I fear for myself,’ and he told her what had happened. Khadijah RA said, “There is no
reason for you to feel any fear or worry’ do not feel sad God will not embarrass a servant like you,
you always speak the truth, performed duties that have been given to you and safeguard that has
been entrusted to you’. You interact closely with your relatives, you help the poor, you open your
doors to strangers and entertain them as guests, you help the community during disasters and
tribulations. By God I hope that you are this communities Prophet ‫”ﷺ‬.
She took the Prophet ‫ ﷺ‬to his cousin Waraqa Bin Nawfal who was a Christian and had knowledge
about the Gospel. After listening to the story, he remarked, “This is the same one who keeps the
secrets (Angel Jibrael AS) whom Allah has sent to Moses. I wish I was young and could live up to
the time when your people would turn you out”. Prophet ‫ ﷺ‬said, “Will they drive me out?”. Waraqa
replied in the affirmative and said, “Anyone (any man) who came with something similar to what
you have brought was treated with hostility; and if I should remain alive till the day when you will be
turned out then I would support you strongly”. Unfortunately, after a few days later Waraqa bin
Nawfal died.
B. What is the significance of Angel Jibrael AS and Waraqa bin Naufil in this event? [4]
Angel Jibrael AS and Waraqa bin Naufil played a very important role in the receiving and
interpretation of the first revelation to the Holy Prophet ‫ﷺ‬. Angel Jibrael AS was the one who
revealed the message of Allah verse by verse to Holy Prophet ‫ ﷺ‬and introduced him to his job of
being Allah’s Messenger. He was performing the same task, as he had done for other messengers.
The fact that the Quran was revealed by Jibrael AS made it clear that the verses were coming
directly from God and are authentic. Moreover, Waraqa Bin Naufil was the cousin of Hazrat
Khadijah RA. Hazrat Khadijah RA was the one who took Holy Prophet ‫ ﷺ‬to her cousin, and he
declared and eased him that he is the chosen one. He explained the importance of the event and
told him about how Angel Jibrael AS appeared to other messengers as well. He made him realize
the duty for which Allah had trusted him.
B. Was it significant that the Quran was revealed to someone who could not read or write? Give
reasons for your answer. [4]
Yes, it was significant that Qur’an was revealed to someone unlettered. This is because it acted as
evidence that Prophet ‫ ﷺ‬couldn’t have written the Qur’an himself and presented it as a divine
book. The Arabs also had sharp memories and incorporated literature and poetry into everyday
speech. This shows that even Arabs found the Qur’an unlike anything else they had come acroos,
and knew that someone illiterate could especially not have authored such a text. The scribes of
Qur’an who recorded it in writing also became witnesses to the Divinity of Qur’an. Hence, Prophet
‫’ﷺ‬s lack of formal education, became the proof of Qur’an’s truth.
A. Describe the main stages of the preaching of Islam in Makkah during the early years of
Prophethood. [10]
After receiving the first revelation Hazrat Khadijah RA comforted him and took him to her cousin
Waraqa bin Naufil who confirmed his Prophethood. For some time, there came a period, when no
revelations were sent upon Holy Prophet ‫ﷺ‬, which made him nervous and worried. But one day, he
saw Hazrat Jibrael AS sitting on a chair, in the sky. He was scared and terrified, and he hurried back
to his home. He asked Hazrat Khadijah RA to cover him up, since he was shivering and at that
moment, and he received the revelation, “O you wrapped up (in a mantle)! Arise and warn! Glorify
your Lord!” (74:1-3). After the verses from Surah Mudathir were sent upon, the revelations were sent
quite frequently.
After this revelation, he gathered all his close family members and friends and told them about the
message of Allah and the Prophethood. Among all of them, Hazrat Khadijah RA, his wife was the
first one to accept Allah’s message and embraced Islam. After her, Abu Talib’s son, Hazrat Ali RA,
accepted Islam. Among his close friends, Hazrat Abu Bakr RA was the first one to accept Islam. Zayd
bin Harris, the freed slave, was also one of the initial people to believe on Holy Prophet ‫ ﷺ‬and
accept Islam.
For about 3 years, the Messenger of Allah ‫ ﷺ‬continued preaching discreetly to the people around
him about the Oneness of Allah and that there is no God but Allah, and this resulted in 40 people
accepting the message of Allah, which included Hazrat Zubair RA, Talha RA, Saad Bin Abi Waqas
RA, Usman RA, Abdur Rehman bin Auf RA, Abdullah Bin Masud RA. All of these people were
devoted, and they believed in the Holy Prophet ‫’ﷺ‬s honesty and were aware that he would never
lie.
While he was preaching in his close circle, he again received another revelation, “And admonish
thy nearest kinsmen.” (26:214). After this revelation came upon him, he called upon all his relatives
and asked them, “Allah ordered me to call you to Him, so who amongst you will help me in this
affair and be my friend, my adviser, and my deputy?” On listening to this, everyone started walking
away, laughing on Holy Prophet ‫ ﷺ‬except Hazrat Ali RA, who had embraced Islam, and said, “O
Prophet ‫ ﷺ‬of Allah! I shall be your helper. I will fight him who fights you.”
Immediately after this, he received another revelation, after which he invited all the people of
Makkah, on the mount of Safa. The revelation was, “Expound openly what you are commanded,
and turn away from those who join false gods with Allah.” On this, people again started mocking
him, and shouted, that, “You have gone mad”. Also, Abu Lahab, the Messenger ‫’ﷺ‬s uncle shouted
that, “May Allah destroy you. Did you assemble us for this?” And they all walked away, some
laughing, and some were furious.
Eventually, Hazrat Muhammad ‫ ﷺ‬did not stop his efforts and continued to preach the Muslims, in
public as well as in private conversations.
A. Write a detailed note on the persecution of the Prophet ‫ ﷺ‬during time in Makkah after call to
Prophethood. [10]
The Prophethood began in 610 AD but it was not until 613 AD that the Messenger of Allah ‫ﷺ‬received
the command to preach the message of Allah to the public. With the following revelation the
Prophet of Allah ‫ ﷺ‬stood on the mount of Safa and invited the people of Makkah to Islam, “Expound
openly what you are commanded and turn away those who join false gods with Allah.” At the
gathering on mount Safa everyone laughed and raged at the Holy Prophet ‫ﷺ‬, Abu Lahab cursed
the Messenger of Allah ‫ﷺ‬and left, following whom, others left as well. From that day forward Prophet
Muhammad ‫ ﷺ‬faced intense physical and mental persecution, his companions were not spared
either.
As the influential people of Makkah such as Abu Jahl, Abu Lahab, Abu Sufyan etc increased their
mistreatment towards the Prophet ‫ ﷺ‬the general persecution also increased. In the beginning the
oppression was only verbal; he was mocked, rejected and ridiculed but soon the persecution
became physical. One-time Uqba bin Muayt placed filth on the Holy Prophet ‫’ﷺ‬s back as he was
prostrating, and once Uqba again attempted to strangle Muhammad ‫ ﷺ‬while he was praying in
the Ka’aba. Abu Lahab’s wife Umm-e-Jamil would lay thorny bushes on the path where Prophet ‫ﷺ‬
usually had to walk. An old woman used to throw rubbish on the Holy Prophet ‫ ﷺ‬every day. Abu
Lahab also forced his sons Utba and Utaiba to divorce Ruqqaya RA and Umme Kulthoom RA,
daughters of Prophet Muhammad ‫ﷺ‬.
The commoners of Makkah made fun of Prophet ‫ ﷺ‬and called him names. Some said he was a
magician who separated the families and changed their faith, while others called him a poet and
a madman for the revelations he used to receive. Moreover, the local magicians did their own
magic and poets wrote poems to mock him. Most people of Makkah were not taking the message
of Allah seriously. At the death of Prophet Muhammad ‫’ﷺ‬s second son, the Quraish and most
specifically his uncle Abu Lahab verbally bashed him by labelling and calling him ‘Abtar’ (the one
who is cut-off), on this specific occasion Allah revealed Surah Kauthar to comfort Muhammad ‫ﷺ‬
and declared enemies of Prophet Muhammad ‫‘ ﷺ‬Abtar’ and said “For he who hates you, he will
be cut off.”
Seeing the Prophet ‫ ﷺ‬steadfast and determined in his mission of preaching, pagans tried to bribe
the Holy Prophet ‫ ﷺ‬by offering him luxuries, wealth & leadership, and promises of marriages to fairest
girls only if he gave up his mission to call the people to Islam. When Prophet Muhammad ‫ ﷺ‬rejected
all these offers the pagans began persecutions with double the zest, so much so that Abu Talib was
forced to threaten his nephew. Upon which Muhammad ‫ ﷺ‬said “O! My Uncle, even if you put the
Sun in my right hand and Moon in my left, I will not give up this mission (of spreading God's word)
until I die.”
When none of this worked, people of Makkah feared that their customs would be wiped off once
Islam spreads, and they tried to compromise with the Messenger of Allah ‫ ﷺ‬by proposing that he
should worship their Gods and they would worship his God to which Allah revealed “You have your
religion and I have my religion.” (109:6)
During this time, the Holy Prophet ‫ ﷺ‬stood strong and when all attempts failed the pagans
boycotted them. Prophet Muhammad ‫ ﷺ‬and his family went to a narrow valley called Shib-e-Abu-
Talib which was outside Makkah for 3 years during the 7th and 10th year of Prophethood. The clan of
Banu Hashim protected them but after Prophet ‫’ﷺ‬s uncle Abu Talib’s death, Abu Lahab became
the chief of the clan and increased the persecution against the Prophet ‫ ﷺ‬and his family. To find
refuge and a place to preach Islam, the Messenger of Allah ‫ﷺ‬went to Taif, where there were most
people of the second largest tribe, Banu Thaqeef. However, he was rejected by chiefs and was
driven away by stones being thrown at him. The wounds were of such severity that his shoes were
full of his own blood. Afterwards, the Makkans tried to assassinate the Holy Prophet ‫ ﷺ‬when he was
migrating to Madinah.
A. Write about the Prophet Muhammad ‫’ﷺ‬s interaction with the Quraish while he lived in Makkah.
[10]
Before the Prophethood began, the Holy Prophet ‫ ﷺ‬was known as Sadiq and Ameen, and he was
known to have kind, forbearing, patient and a noble heart. The Makkans would praise his excellent
character and give examples of him to other people. The Makkans would ask him to keep their
belongings and this continued even after the Holy Prophet ‫ ﷺ‬began preaching Islam as everyone
knew he was a man that can be always trusted. During the Annual Pilgrimage the Messenger of
Allah ‫ ﷺ‬would give water to the pilgrims and look after their every need. During the sacrilegious
war, Harb-Ul-Fijr, the Holy Prophet ‫ ﷺ‬only gathered the arrows of the enemy and gave it to his uncle,
never actively taking part in the war but later took an active part in the League of Virtuous, known
as Hilf-ul-Fudhul.
He was a distinguished businessman as he would never cheat and would always be fair in his
dealings. According to the Prophet Muhammad ‫’ﷺ‬s business partner, “I was partner of Muhammad
‫ ﷺ‬in business. I always found him very honest in his dealings; he never picked quarrels, nor made
any false statements.” Impressed by Prophet Muhammad ‫’ﷺ‬s dealings in business of Hazrat
Khadijah RA hired him and sent him with her slave Maisara. The Prophet ‫ ﷺ‬earned a huge amount
of profits and in return Maisara praised him on his honesty and integrity in front of Hazrat Khadijah
RA. This impressed her so much that she proposed marriage to Hazrat Muhammad ‫ﷺ‬. At the time of
marriage Prophet Muhammad ‫ ﷺ‬was twenty-five and Hazrat Khadijah bin Khuwalid RA was forty
years old. They were blessed with four daughters; Umme Kulthoom RA, Zainab RA, Ruqqaya RA and
Fatimah RA and they had two sons, however they died in infancy.
Due to flooding Ka’aba was destroyed, and was repaired by the Quraish. A dispute rose amongst
the Makkans of who would place the Blackstone back in its place. An elderly man suggested that
whoever on the following morning was the first to enter the mosque would arbitrate the matter; it
so happened that the first person to enter the mosque was, the Holy Prophet ‫ﷺ‬. With wisdom and
strategy Prophet Muhammad ‫ ﷺ‬place the stone on a sheet, asked the leaders of different tribes to
lift the sheet to the place and the Holy Prophet ‫ ﷺ‬himself took the stone from the sheet and place
it in its place.
In 613 AD when the Holy Prophet ‫ ﷺ‬openly preached to the Makkans on Mount Safa after the
revelation, “Expound openly what you are commanded and turn away from those who join false
gods with Allah”, attitudes of the Makkans and the situation in Makkah changed very quickly. The
pagans not only rejected Islam but persecuted the Holy Prophet ‫ ﷺ‬and his followers verbally,
physically, emotionally, and mentally. One-time Uqba bin Muayt placed filth on the Holy Prophet
‫’ﷺ‬s back as he was prostrating, and once Uqba again attempted to strangle Muhammad ‫ ﷺ‬while
he was praying in the Ka’aba. Abu Lahab’s wife, Umm-e-Jamil would lay thorny bushes on the path
where Prophet ‫ ﷺ‬usually had to walk. An old woman used to throw rubbish on the Holy Prophet ‫ﷺ‬
every day and he would have to wash and change his clothes each time. Abu Lahab also forced
his sons Utba and Utaiba to divorce Ruqqaya RA and Umme Kulthoom RA, daughters of Prophet
Muhammad ‫ﷺ‬.
It was common to verbally abuse the Prophet ‫ ﷺ‬by calling him a madman, magician and a poet.
Magicians tried to do magic against him, poets wrote awful poems about him, and majority of
Makkah did not take the message of Allah seriously. At the death of Prophet Muhammad ‫’ﷺ‬s
second son, the Quraish-most specifically his uncle-verbally tortured him by calling him ‘Abtar’. On
this specific occasion, Allah revealed Surah Kauthar to comfort Muhammad ‫ ﷺ‬and declared
enemies of Prophet Muhammad ‫ﷺ‬, ‘Abtar’ and said “For he who hates you, he will be cut off.”
During all this time the Holy Prophet ‫ ﷺ‬stood strong. When all attempts failed, the pagans boycotted
Prophet Muhammad ‫ ﷺ‬and his family to a narrow valley outside Makkah which is also called, Shib-
e-Abu-Talib for three years during the 7th and 10th year of Prophethood. The clan of Banu Hashim
protected them but after the death of Abu Talib, Abu Lahab became the chief of the clan and
increased the persecution against the Prophet ‫ ﷺ‬and his family. To find refuge and a place to
preach Islam the Messenger of Allah ‫ ﷺ‬went to Taif, to Banu Thaqeef but there, he was driven away
by stones being thrown at him. Later pagans’ hatred reached the limit when they tried to
assassinate the Holy Prophet ‫ﷺ‬, after coming to know of Muslims migrating to Madinah.
A. Describe the difficulties faced by the followers of Prophet ‫ ﷺ‬when they lived in Makkah. [10]
The Prophethood began in 610 AD but it was not until 613 AD, that the Messenger of Allah ‫ﷺ‬
received the command to preach the message of Allah, publicly. With the following revelation, the
Prophet ‫ ﷺ‬of Allah ‫ ﷺ‬stood on the mount of Safa and invited the people of Makkah to Islam,
“Expound openly what you are commanded and turn away those who join false gods with Allah.”
(15:94) Persecution against Prophet Muhammad ‫ ﷺ‬gradually increased following it persecution
against his followers also began; the weak and poor were mostly targeted.
The influential people of Makkah such as Abu Jahl, Abu Lahab, Abu Sufyan etc took an active part
in oppressing the followers of Islam. Sumayya RA along with her husband Yasir RA and son Ammar
RA converted to Islam. Soon after, they faced intense abuse by Abu Lahab who was forcing them
to abandon Islam. Hazrat Sumayya RA was tied with two camels who were made to run in opposite
directions and while her body was fully stretched Abu Jahl struck her with a spear and her body split
into two. Due to this persecution they became the first martyrs of Islam.
Umayya bin Khalaf owned an Abyssinian slave, Hazrat Bilal bin Rabbah RA who converted to Islam,
his master persecuted him mercilessly by making him lie on the hot sand in the scorching heat of
the sun and placing heavy stones on his chest. He did this all in the quest to force Hazrat Bilal RA to
abandon his faith, but he did not waiver and would always chant “Allah! The One, Allah! The One.”
A Roman slave girl, Zinra RA was beaten mercilessly and was blinded by her master. Khabab bin
Arat RA was a blacksmith, his own tools were used to brand him and then he was thrown on burning
coal.
The rich and influential companions of the Prophet ‫ ﷺ‬were also persecuted all in the attempt to
revert them back to idol worshipping. Abu Bakr RA was once pulled by his beard and dragged on
the streets of Makkah as he was protecting the Messenger of Allah ‫ﷺ‬. Abu Bakr RA and Talha RA
were tied with ropes by Nawfil ibn Khuwalid and laid to the ground where no one came to help
them. Hazrat Usman RA, the first of the Umayyads to accept Islam was tied with ropes and beaten
with sticks by his uncle. Harith bin Abi Hala RA was killed, protecting the Holy Prophet ‫ﷺ‬. Once Suhaib
Rumi RA was beaten so viciously that he became unconscious and lost his senses.
Hazrat Abu Fukaiha RA was the slave of Safwan bin Umayya. He accepted Islam at the same time
as Bilal RA and he too was dragged by his master on hot sand with a rope tied to his feet. Hazrat
Lubna RA was a female slave of Mumil bin Habib and was continuously tortured till the persecutor
became tired and then torture would start again but she would not budge away from her faith.
Hazrat Nadiya RA and Umm-e-Unays RA were two other female slaves who became Muslims. Their
masters tortured them for accepting Islam.
In 615 AD, 5th year of the Prophethood, with the Holy Prophet ‫’ﷺ‬s permission some of his followers
migrated to Abyssinia, where they found freedom. Upon knowing this, they were followed there by
the Quraish. The Quraish demanded the King Negus to send the followers of Islam back with them
to Makkah but when the King heard the speech of Jaffar bin Abu Talib RA he refused.
The pagans boycotted Prophet Muhammad ‫ﷺ‬, family and followers to a narrow valley outside
Makkah which is also called Shib-e-Abu-Talib for three years during the 7th and 10th year of
Prophethood. They were deprived of basic necessities and food. Children cried of hunger. The clan
of Banu Hashim protected them but after the death of Abu Talib, Abu Lahab became the chief of
the clan and increased the persecution against the Prophet ‫ ﷺ‬and his family. The Muslims were not
allowed to worship at the Ka’aba. Hazrat Abdullah bin Masud RA would be severely abused
whenever he attempted to recite Quran loudly near the Ka’aba. Moreover, another believer,
Hazrat Abu Zar Ghaffari RA after converting to Islam, stayed in Makkah for a few days where he
made speeches on temple grounds. Seeing this, pagans in the matter of no time, restrained him
and he was beaten up badly. Many companions of the Holy Prophet ‫ ﷺ‬were deprived of work.
Livelihood was taken away and their possessions came under the control of the Quraish.
B. Explain how the Muslims’ reaction to these difficulties can set an example for Muslims today. [4]
Prophet Muhammad ‫ ﷺ‬and his followers were intensely persecuted through verbal, physical and
emotional means all in the attempt of making them give up their faith, but they did not, and many
even died defending Islam. Early Muslims had strong faith and belief in Allah, regardless of the
severe punishments they used to face. This should inspire Muslims today, to remain steadfast. In
modern times, the persecution of Muslims continues in various countries such as Kashmir, Syria, and
Palestine through subtle or explicit actions. These Muslims must always remember Allah, and should
not lose hope. “Verily, with every difficulty, there is ease.” (94:5) Islamophobia is on the rise globally;
many countries discourage the wearing of a headscarf and call it oppressive. Muslims in Palestine,
Myanmar, China, and Syria are all being targeted due to their faith, held in concentration camps
so that they give up Islam. All Muslims who are facing hardships today should remember the
persecution of the Holy Prophet ‫ ﷺ‬and his companions and how they stood strong. Today’s Muslims
should stay united in these times of peril, displaying courage and patience. Surely, Allah helps his
believers. There is morning light after every night. One must think about their rewards, conferred to
them on the Day of Judgement. “And truly, Hereafter will be better for you than the present.” (93:4)
B. Was it significant that the Prophet ‫ ﷺ‬began preaching the message in secret? [4]
Yes, it was significant that the Prophet ‫ ﷺ‬chose to preach the message in secret first. This is because
Islam was a religion unfamiliar to the idol-worshippers of Makkah, hence he needed to make sure
that the converts could get acquainted with the new faith they had entered into before revealing
it to the public. Additionally, Prophet ‫ ﷺ‬was unbeknownst of what the Quraish reaction to the new
cult would be, thus, just in case it was a negative response, he needed to make sure he had
garnered sufficient support. Furthermore, Prophet ‫ ﷺ‬wanted a sign or command from Allah to
initiate public preaching. The early, discreet preaching also is an indicator of the importance of
spiritual and mental Jihad.
A. Write an account of the first migration of Muslims to Abyssinia. [10]
In 613 AD the Messenger of Allah ‫ ﷺ‬received the command to preach the message of Allah to the
public. With the following revelation the Prophet ‫ ﷺ‬of Allah ‫ ﷺ‬stood on the mount of Safa and invited
the people of Makkah to Islam, “Expound openly what you are commanded and turn away those
who join false gods with Allah.” Muslims were facing torture at the hands of Makkans. These
persecutions were increasing day by day. Sumayya and her husband Yasir died due to these
persecutions.
Allah in the time of such extreme difficulties, supported the idea of migration in the following
revelation, “Good is for those who do good in this world, and Allah’s earth is spacious. Only those
who are patient shall receive their rewards in full, without reckoning.” (39:10)
It was 615 AD, 5th year of the Prophethood, when some followers asked Holy Prophet ‫’ﷺ‬s permission
to migrate. Prophet ‫ ﷺ‬suggested them to go to Abyssinia where a just king, called Negus ruled. First
group included 11 men and 4 women. The group included Hazrat Usman RA and his wife Ruqqaya
RA (daughter of the Holy Prophet ‫)ﷺ‬, Hazrat Saudah RA and her husband Zubair RA, Abdullah,
Ubaidah bin Jarrah RA and Abdur Rehman bin Auf RA.
The King welcomed them and treated them kindly. They found freedom there, however, false news
about the conversion of all the Muslims of Makkah made them return back. This was when Surah
Najm was revealed and the Makkans got so affected by it that they prostrated, though they hadn’t
accepted Islam. This time the persecutions were increased even more.
Prophet ‫ ﷺ‬allowed a second group of 83 men and 19 women to migrate to Abyssinia and in this
group Hazrat Jaffar RA (son of Abu Talib) was included. The King welcomed them. They left secretly,
but as soon as the leaders of Makkah came to know about it, they were enraged. They planned to
talk with the King Negus and discredit Prophet ‫ ﷺ‬and his religion.
They sent a delegation of two men; Amr bin Aas RA and Abdullah bin Rabiyyah RA with gifts for the
King Negus to convince him that he would hand the Muslims back to the Quraish. Negus upon
listening to the request of the Quraish decided to know about the truth about the religion called
Islam and so he called upon the Muslims, to his court.
Hazrat Jaffar RA, speaking on behalf of the Muslims told the truth to the King saying, “Your Majesty,
the King, we were ignorant people. We worshipped the idols. We ate dead animals. We did bad
actions and abandoned our relatives. We mistreated our neighbours. The strong oppressed the
weak. So, Allah has sent us an Apostle. We know his ancestors and his truthfulness. We know that he
is pure and trustworthy So, he has invited us to worship the Only Allah. He has ordered us to avoid
what we and our fathers had worshipped. He has ordered us to be truthful and to give the trusts to
their owners. He has ordered us to visit our relatives, to be good neighbours, to stop bad actions and
shedding blood. He has prevented us from atrocities, falsehood, taking the orphan's money and
speaking evil of the married women. He has ordered us to worship Allah only and not to be
polytheists. He has ordered us to pray, to give alms, and to fast. Your Majesty: The King, we've
believed him and followed what he has brought from Allah. So, we've worshipped Allah only- we're
not polytheists. But our people have aggressed against us. They've tortured us. They've prevented
us from our religion to worship the idols again. After they had persecuted us, we came to your
country. We've preferred you to others. We want to live in your country. Thus, Your Majesty, the King,
we ask you to treat us justly.”
Abdullah bin Rabiyyah RA after seeing Negus getting inclined towards the Muslims told him that
Muslims commit blasphemy against Hazrat Isa AS. Upon which Hazrat Jaffar RA said it was not true,
in fact Quran has a whole chapter regarding it. Al-Najashy said politely: “Have you anything of what
your Prophet ‫ ﷺ‬has brought.” JaffarRAbegan reading some verses of the Surah Maryam which
brought tears to the King’s eyes. “He said: I am only a messenger of your Lord: That I will give you a
pure boy. She said: When shall I have a boy and no mortal has yet touched me, nor have I been
unchaste? He said: Even so; your Lord says: It is easy to me: and that We may make him a sign to
men and a mercy from us; and it is a matter which has been decreed…” The King after hearing
these verses said, “By God this and Gospel are the lights of one candle.” Najashi returned the gifts
of Quraish and turned them away and warmly accepted the Muslims.
A. Give an account of the boycott of Banu Hashim. [10]
During 616 AD and 619 AD, the 7th to 10th year of the Prophethood, Prophet Muhammad ‫ ﷺ‬and his
family were economically and socially boycotted. Ever since on the mount of Safa in 613 AD the
Prophet ‫ ﷺ‬publicly preached about the message of God, the pagans had made every possible
effort to discourage the spread of Islam through intense persecution and opposition of the Holy
Prophet ‫ ﷺ‬and his followers; and when Hazrat Hamza RA and Hazrat Umar RA accepted Islam in the
6th year of Prophethood, the Makkans knew they had to do something to contain the spread of this
religion. Murdering Prophet ‫ ﷺ‬was not an option as it would fuel tribal warfare. Abu Jahl convinced
his fellow pagans and asked Abu Talib to let them kill Prophet Muhammad ‫ ﷺ‬or to agree to a total
boycott of the tribe of Banu Hashim so that they would suffer and renounce the faith. Every member
of Banu Hashim agreed to protect Prophet ‫ﷺ‬, except Abu Lahab, and so they agreed to bear a
boycott.
Ikrima bin Amir wrote the boycott document with terms that included that; no one was to marry in
the clan of Banu Hashim, and nobody was to do trade with them. Also, anyone providing them with
food, or anything would be treated in same way. All sorts of interactions were to be terminated. The
treaty allowed them to enter Makkah only in the days of Hajj, after which they were to return. This
document was signed by 40 members and it was hung inside the Ka’aba. Many condemned it such
as Mutam bin Adi, Abu ul Bakhtari bin Hashim, Zamah bin al-Aswad, Adi bin Qais and Zuhair bin Abi
Umayyah.
Banu Hashim and Banu Muttalib’s people including the non-Muslims (to put pressure on them) were
made to retreat in a small valley owned by Abu Talib, called the Shib-e-Talib. The valley was a
deserted place outside Makkah. Abu Jahl thought that they would die of hunger and thirst in the
heat of desert with nothing to survive. People suffered these hardships for 3 whole years. They would
rely on leaves of plants and burnt leather for survival. The whole valley echoed with cries of children.
Hazrat Saad ibn Waqas RA is reported to have said that for 3 days, he could not stand properly due
to the intensity of his hunger. He then found a piece of leather which he cleaned, put in a fire, and
ate, and he thanked God for this provision.
In these tough times, some people would sneak out and smuggle some food back to the valley.
Hazrat Khadijah RA too tried to help by making use of her contacts outside of the clan of Banu
Hashim. Hazrat Abu Bakr RA also tried to gather food.
Hakim ibn Hazim was caught by Abu Jahl while he was trying to smuggle a sack of wheat. Their
fought publicly and Hakim gathered like-minded people to protest against the boycott. Hashim ibn
Amr along with Prophet ‫’ﷺ‬s cousin, Zuhair RA, also gathered people to protest outside Ka’aba and
decided to not give up until the matter was solved. Chiefs of the tribe of Banu Hashim, along with
the relatives of the besieged, stood up against the boycott and demanded for the ban to be lifted.
In the month of Muharram, 619 AD, Abu Jahl finally saw that he could no longer continue this. When
they went inside the Ka’aba, they found out that the terms of treaty written on the parchment paper
were no longer there, as they had been eaten up by termites. Only the word ‘Allah’ remained. By
the end of the boycott, the news of it had spread across the Arabia, and Islam had become much
more well-known. More people were now converting due to this.
But in the 10th year of Prophethood, Khadijah RA died due to the implication of the 3-year long
boycott. The Quraish made an offer of compromise through Abu Talib to the Prophet ‫ﷺ‬. They asked
Prophet to accept their Gods for one year, and they would accept Allah for a year. When the
Prophet ‫ ﷺ‬rejected, they decreased the condition of exchanging religions from, 1 year, to just one
time, though all in vain, for Allah revealed to His Prophet ‫ﷺ‬: “You have your religion and I have my
religion” (109:6). Thereafter, Abu Talib also died and the leadership of his tribe was bestowed onto
Abu Lahab. Due to the loss of two prominent members of Prophet ‫’ﷺ‬s family in the 10th year of
Prophethood, thise year came to be known as, “Am-ul-Huzn”, or, “Year of Grief”.
A. Describe events of Prophet ‫’ﷺ‬s visit to Taif. [10]
After 10 years of Prophethood in 620 AD, and after the passing of the Holy Prophet ‫’ﷺ‬s wife Hazrat
Khadijah RA and Uncle Abu Talib, the persecution in Makkah for the Muslims increased tenfold. As
the 11th year of the Prophethood began, Makkah became very inhospitable for the few Muslims that
lived there and Prophet Muhammad ‫’ﷺ‬s life was in constant danger and to make the conditions
even worse the Quraish would interfere in any attempt of propagation of Islam by the Holy Prophet
‫ ﷺ‬and his followers. The underlying reson behind all this was the fact that Abu Lahab, after assuming
leadership of Banu Hashim, had withdrawn the tribe’s protection over Prophet ‫ﷺ‬, entailing that, there
was no tribe to fight in defense of Prophet ‫ ﷺ‬and he was exposed to all perils. By virtue of the
distressing climate of Makkah, the Prophet ‫ ﷺ‬chose to go elsewhere to seek protection. Taif had the
greatest number of people belonging to the second largest clan, Banu Thaqeef. He had high hopes
regarding the people of Taif – if they were to convert to Islam it would open a new chapter in the
history of Islam. Holy Prophet went to Taif alongside Zayd bin Harith.
Holy Prophet ‫ ﷺ‬talked to three chiefs Abd Yalail, Masud and Habib, and their father Amr Bin
Ummaya Ath Thaqafi, asking them to accept the word of God. All three of them responded with an
answer that was not favourable. They said, "In case you are the chosen one of Allah it will be inviting
torture to refute you and if your claim is false you are not fit to be talked to". Upon their refusal, he
did not lose hope; instead he kept preaching the common people of the town, and this continued
for for 10 days.
When the elders of Taif came to know about this they became angry and they asked the boys in
the street to mock Prophet ‫ ﷺ‬and abuse him. These teenagers pelted Holy Prophet ‫ ﷺ‬and his
companion, Zayd RA, with stones mercilessly. Zayd RA tried to shield Prophet ‫ ﷺ‬but was also injured.
Their wounds were such that their shoes were filled with blood.
They left and when they reached the outskirts of the town, they took refuge in an orchard. In his
weak condition Prophet Muhammad ‫ ﷺ‬prayed to Allah "O Lord! I present my weakness and lack
of strength before You. You are the kind Nourisher. You are the Helper of the Weak. To whom are
You abandoning me?” Although the garden belonged to two non-Muslim brothers, named Utaba
and Sheba, the condition of Prophet ‫ ﷺ‬and his companion softened their hearts. As a display of
sympathy, they allowed them shelter in their orchard and sent some grapes to them, through their
slave Addas. Addas accepted Islam after a conversation with the Prophet ‫ﷺ‬, and his ancestors also
were followers of Deen-e-Ibrahim.
In that garden, Hazrat Jibrael AS appeared to the Holy Prophet ‫ ﷺ‬and said “Allah has heard what
your people said to you and how they replied to you. Allah has sent the angels of Mountains to you
so that you may order him to do whatever you wish to these people.” Then the angels of Mountains
appeared and addressed the Holy Prophet ‫ﷺ‬, “O Muhammad! Order what you wish, if you like, I
shall cause mountains surrounding Al-Taif, to fall upon them and crush them into pieces.” To this the
Holy Prophet ‫ ﷺ‬replied to the Angels, “Why should I pray for their destruction, for I hope that there
shall be among their children those who will worship Allah alone, and will worship none beside him.”
Following this, the Messenger of Allah ‫ ﷺ‬prayed to Allah: “O Allah forgive them and guide them…
for they know me not.”
On the way back to Makkah, Prophet ‫ ﷺ‬stopped to pray at, Nakhla. A company of Jinns heard
overheard the Namaz, and joined them. Afterwards, knowing that he had no one to protect him,
Holy Prophet ‫ ﷺ‬ordered Zayd bin Harith RA to seek refuge from the nobles of Quraish. They asked a
few nobles including Abd Yalil ibn Abd Kalal, Akhnas ibn Shariq and Suhail ibn Amr who rejected
him, but the fourth one, Mutim ibn Adi agreed to give Prophet ‫ ﷺ‬protection and make him reach
Ka’aba safely. Mutim asked his sons, nephews and other young men of his clan to put on their
armour, and then marched towards Ka’aba-displaying that any action against him would be an
invitation to war, implying that he had given protection to Prophet ‫ﷺ‬. Prophet ‫ ﷺ‬performed the
Tawaf, after which he was safely brought to his home.
B. How can Muslims practically apply lessons learnt by Prophet ‫’ﷺ‬s conduct in Taif? [4]
The Prophet ‫’ﷺ‬s visit to Taif was an epitome of tolerance that set a precedence for his Ummah, to
reflect the same patience in times of difficulty. Muslims should take away from his behaviour in Taif,
that they too, have to remain faithful during hardships and should have complete trust in what Allah
has planned for them, for, “Allah is the best of planners” (8:30). A good example of Muslims who
should have Tawakul in Allah are those in Kashmir, Palestine, Syria, Xinjiang, Yemen etc. who should
remember that, “with every difficulty there is relief” (94:5). Prophet ‫ ﷺ‬also prayed for the forgiveness
of those who stoned him till he bled, even when he had the option to curse them and ask the angels
to take revenge. This goes to show that believers should not seek vengeance, but instead, should
supplicate to Allah that He guides the wrongdoers on to the right path.
A. Give an account of the events of the Prophet ‫’ﷺ‬s Night Journey and Ascension (Isra wa Mi’raj).
[10]
One of the greatest miracles of the Prophet ‫ ﷺ‬is the miracle of Night Journey (Isra) and Ascension
(Miraj). This event took place in the 11th year of the Prophethood, on 27th Rajab. Acting upon the call
from God Almighty and guided by Gabriel (Jibrael AS), the Prophet ‫ﷺ‬, went from the Ka’aba in
Makkah to Masjid Al-Aqsa in Jerusalem (Isra) and then to the sky, to the high realms (Miraj) and to
the presence of God. It all happened in one night. Holy Quran mentions these events in Surahs Al-
Isra: “Glory to (Allah) Who did take His Servant for Journey by night from the Sacred Mosque to the
farthest Mosque whose precincts We did bless― in order that We might show him some of Our Signs:
for He is the one who hears and sees (all things).” And Surah Al-Najm states: “While he was in the
highest part of the horizon: Then he approached and came closer, and was at a distance of but two
bow-lengths or (even) nearer; So did (Allah) convey the inspiration to His Servant (conveyed) what
He (meant) to convey…”. Isra and Miraj started from the house of Umm-e-Hani where Prophet ‫ﷺ‬
was sleeping.
Before embarking on the journey, Prophet ‫ ﷺ‬had the 2nd Shaq-e-Sadr, when his chest was cut open,
heart was washed and re-sealed back into the chest. According to the Ahadith which narrate this
event, the Holy Prophet ‫ ﷺ‬reported, “while I was lying in Al-Hatim, suddenly someone came to me
and cut my body open… then he took out my heart. Then a gold tray full of belief was brought to
me and my heart was washed and was filled and then returned to its original place. Then a white
animal smaller than a mule and bigger than a donkey was brought to me. It was Buraq. The animal’s
step reached the farthest point within the reach of its sight…”. This Hadith also decribes Buraq, the
animal that Prophet ‫ ﷺ‬rode during his divine journey. Buraq was a heavely creature, bejewelled,
with wings and white in colour. One individual step of his was so big, that it made him land on the
horizon (or till the eye-sight reaches). On their way Prophet ‫ ﷺ‬and Jibrael AS made 3 stops, praying
2 Rak’ahs at each place. First, they stopped at Taiba (Yathrib, the future destination after the Hijrah
of Muslims). Then they went to Koh-e-Tur (Tur-e-Sina), where Allah spoke with Hazrat Musa AS. The
3rd place was where Hazrat Isa AS was born. While on their way, Prophet ‫ ﷺ‬was shown nations who
had done wrong. Amongst them was a nation who had committed adultery and they were being
punished by only being able to eat rotten food, despite having amazing food to eat. The other
nation had big stomachs and they were putting hot burning coal in it. Upon inquiring, Prophet ‫ﷺ‬
was told that these people were the ones who indulged in usury (Riba). Furthermore, another nation
was cutting on their own tongue and lips repeatedly, for preaching Islam falsely for their vested
interests. After watching all this, they reached Jerusalem where Jibrael AS tied Buraq with a ring on
the door of Masjid-e-Aqsa, used by other Prophets. Further, Prophet ‫ ﷺ‬was presented with two
bowls; one had wine and the other had milk. Prophet ‫ ﷺ‬reached for the bowl with milk, at which
Angel Jibrael AS said, "You chose the natural one; if you had chosen the wine, your Ummah would
have gone astray after you. You were led to the natural state by choosing the milk; your Ummah
was led to the natural state, too. Wine was rendered haram for you!”
As Prophet ‫ ﷺ‬entered the Masjid-al-Aqsa, he saw all the other Prophets in wait for him and he led
the prayer there. This earned him the title of “Imam-ul-Anbiya” (Imam of all Prophets). Here he also
heard the words of Azan. In the present world there is a dome at the place where he had led the
prayer. They furthered their journey by going to a mosque called, Sakhara, which had a ladder
reaching out to heavens. This is the point at which the journey of ascension starts.
Direct speech with the guardian angels firstly takes place. Upon arrival Jibrael AS asked for the gate
of the heavens to be opened. It was asked, “Has Muhammad ‫ ﷺ‬been called?” Upon affirmation it
was said, “He is welcomed. What an excellent visit his is.”
The gate was opened to the first heavens where Prophet ‫ ﷺ‬saw a man weeping. On his left with a
large group of people and the Holy Prophet ‫ ﷺ‬was told that the man weeping was Hazrat Adam
AS. The large group of people were his descendants who were condemned to hell. When Prophet
Adam AS would see towards his left, he would cry for those in hell, and when he would look at his
right, he would laugh out of joy for his descendants in heavens. Prophet Muhammad ‫ ﷺ‬met with
Prophet Adam AS and greeted him. Theareafter, he went to the 2nd heavens where he met Hazrat
Yahya AS and Isa AS. He then proceeded to the 3rd heavens where he met Hazrat Yusuf AS. Further,
he met Hazrat Idrees AS, Hazrat Harun AS, Hazrat Musa AS and Hazrat Ibrahim AS on the 4th, 5th,
6th and 7th heavens, respectively. Hazrat Ibrahim was leaned against the Bait-ul-Mamur (Ka’aba
of the Heavens). Last point was Sidra-tul-Muntaha (extreme point where anyone has ever been).
Here, Angel Jibrael AS left Prophet ‫ ﷺ‬to continue further on his own, as he could not traverse beyond
this point, for it would burn his wings. This was also when Prophet ‫ ﷺ‬saw Jibrael AS in his true angelic
form.
Prophet ‫ ﷺ‬met Allah here and was given 3 divine gifts. Firstly, the last 2 verses of Surah Baqarah were
revealed. Secondly, Allah promised that He would forgive all the major sins of the Muslims if they did
not commit Shirk. Moreover, Allah gave the Prophet ‫ ﷺ‬the gift of 50 obligatory prayers.
On his way back Prophet ‫ ﷺ‬told Hazrat Musa AS about this gift. Learning this, Prophet Musa AS asked
the Prophet ‫ ﷺ‬to get the number of obligatory prayers reduced, as his Ummah would not be able
to pray as much. Prophet ‫ ﷺ‬made 5 revisits to Allah, and each time 10 prayers were reduced. Finally,
when the number was reduced to 5 obligatory prayers a day and Musa AS still told him to revisit
Allah, Prophet ‫ ﷺ‬said, “I have asked my Lord till I am ashamed to face him.”
Prophet ‫ ﷺ‬also got to see the heavens and hell, and the 2 rivers of Paradise. After which he returned
to earth to his room. This has all happened so fast that Holy Prophet ‫’ﷺ‬s bed was still warm; the way
he had left it. The lock on his door was still moving as if he had never left the house, and no time has
passed at all. Next morning, Prophet ‫ ﷺ‬narrated this miracle to the people of Quraish who did not
believe him and made fun of him, calling him a madman. However, he also told them about the
trade caravan returning to Makkah from Syria, which was later proved true. Amongst all the people,
Abu Bakr RA was the first one to testify this experience due to which he was given the title of Siddique
(the truthful).
B. How did this journey help the Prophet ‫ ﷺ‬in his mission? [4]
This journey was of utmost importance to the mission of Holy Prophet ‫ ﷺ‬in spreading the word of
Allah to all the people. This event gave a new direction to Holy Prophet ‫ ﷺ‬and strengthened his
motivation to continue the mission. Holy Prophet ‫ ﷺ‬realized that God had not forsaken him,
especially when he was in the midst of mounting hardships, on account of the death of Khadijah
RA and Abu Talib, and the ever increasing persecutions. This journey made him realize his
importance in the Muslim world and the rest of all Allah’s Prophets for he was the one to lead them
in prayer, being the Last Messenger or the, “Seal of Prophets”. The 5 Farz prayers, reassured him that
his followers would be incentivised to stick to the right path every time they prayed. The divine gifts
renewed his and all Muslims’ hope to strive for Islam even more then before and spread the
message of Islam. This miraculous journey was a display of affection of Allah towards Prophet ‫ ﷺ‬too.
A. Describe events following the death of Abu Talib that led to Prophet ‫’ﷺ‬s migration to Madinah
from Makkah (Pledges of Aqabah). [10]
Ever since the Holy Prophet ‫ ﷺ‬began preaching Islam publicly in 613 AD, the pagans had been
enraged and so began persecuting the Prophet ‫ ﷺ‬and his followers. Due to the intensity of
persecution, Sumayya and even her family became the first martyrs of Islam. Some Muslims in the
5th year of the Prophethood travelled to Abyssinia to seek refuge under the protection of King
Negus however, the Quraish tried bringing them back to Makkah but failed. In the 7th year of
Prophethood, Prophet Muhammad ‫ ﷺ‬and his clan Banu Hashim, were boycotted to the valley
outside Makkah for 3 years, up till the 10th year of the Prophethood. With the death of Abu Talib and
Hazrat Khadijah RA, in the 10th year of the Prophethood, Messenger of Allah ‫ ﷺ‬had no one to save
him from physical harm, and so he went in search for a new place to preach Islam. Also, conditions
in Makkah for the other Muslims as well became harsh. In search for a new place, he went to Al-Taif
and invited the leader and the elders of the Banu Thaqeef tribe, but they not only rejected him but
also persecuted him and so the Messenger of Allah ‫ ﷺ‬came back to Makkah and continued
preaching Islam. Prophet ‫ ﷺ‬received protection from Mutim ibn Adi, from the Banu Nawfil clan.
To console the Prophet ‫ﷺ‬, Allah planned a blessed journey of Isra and Miraj after which Prophet ‫ﷺ‬,
with renewed devotion, planned to invite people coming from outside Makkah, to Islam. He started
to sit in the outskirts of Makkah at a place called Aqabah (near Mina) where people from Madinah
(old name: Yathrib) used to pass and enter Makkah.
In 620 AD, 6 pilgrims of the Khazraj tribe from Yathrib came to Makkah. There they heard the Holy
Prophet ‫ ﷺ‬spreading the message of Islam. They immediately recognized him as the Prophet
mentioned in the Jewish scriptures, because they used to discuss the coming of the Last Prophet
with their fellow Jewish citizens. Upon further education from the Holy Prophet ‫ ﷺ‬about Islam, they
accepted it. When they went back to Yathrib, those 6 pilgrims spread the message of Islam and
invited their friends and family to join them in new faith. In this way Islam spread outside Makkah. In
621 AD, 12th year of the Prophethood, the First Pledge of Aqabah took place; 12 people from Yathrib
came to the Holy Prophet ‫ ﷺ‬in Makkah and accepted Islam and took the oath (Bait-e-Nisa) to
believe in Tauhid and abstain from all vices and Shirk and defiance of the Prophet ‫ ﷺ‬and Allah.
They vowed that they will not associate partners with Allah, in any aspect whether it be in worship
or His attributes. They would not steal or rob anyone; they won’t commit adultery, fornication, or
indulge in any other indecent act. They would not kill infants or children whether a girl or a boy. They
also promised to not utter slander/backbite anyone. Furthermore, they would support and obey
Prophet ‫’ﷺ‬s commands in that which is right, be it easy or difficult or according to their liking or not.
They agreed to follow Prophet ‫ ﷺ‬and other deserving persons in authority even if it were to be not
in their interest. They would always side with truth and justice and would not be afraid of disgrace
or blame for the cause of Allah.
After the First Pledge, Musab bin Umair RA under the instructions of the Holy Prophet ‫ ﷺ‬went with the
12 men and preached Islam in Yathrib as those men had asked for a teacher to tell them all about
Islam.
In 622 AD, the 13th year of the Prophethood, Second Pledge of Aqabah took place when a
delegation of 73 men and 2 women came to Makkah from Yathrib, with their leader, Barra, to meet
the Holy Prophet ‫ ﷺ‬and accepted Islam and pledged to spreading the message of Allah (Bait-e-
Harb). They promised to obey Allah and all His commandments, to refrain from Shirk and all other
sins, to spend in plenty or in scarcity in the way of Allah, to defend the Holy Prophet ‫ ﷺ‬against his
enemies and sacrifice their lives in the name of Islam and not be afraid of anyone except Allah. In
return Prophet ‫ ﷺ‬promised them paradise if they followed all the rules. The delegation also invited
the Prophet Muhammad ‫ ﷺ‬to Yathrib, to live amongst them and preach Islam and they also said
that they would make him their leader, support him unconditionally, and would not abandon them
with the Quraish. Mutim ibn Adi, Chief of Banu Nawfil who had given protection to the Prophet ‫ﷺ‬,
died and the Prophet ‫ ﷺ‬agreed to the offer of protection from people of Yathrib.
Following this, Islam began to spread rapidly in Yathrib. When the Makkans found out about the
invitation of the people of Yasrib to Prophet Muhammad ‫ﷺ‬, they increased the persecution tenfold
and because of this the companions of the Holy Prophet ‫ ﷺ‬had to migrate to Madinah secretly
(family after family). Everyone except the Holy Prophet ‫ﷺ‬, Abu Bakr RA, and Ali RA travelled to
Madinah. Whilst the Quraishites, under Abu Jahl, held a meeting in Dar-un-Nadwa, their council hall,
and made a plan to kill the Holy Prophet ‫ ﷺ‬by selecting one person from each tribe to attack their
victim simultaneously, so that Banu Hashim would later not be able to take revenge from all tribes
at once.
Allah informed his messenger of this plan of the unbelievers in the following words, “Remember how
the unbelievers plotted against you, to keep you in bonds or slay you, or get you out (of the home)
they plot and plan, and Allah too plans. But the best of planners is Allah.” This verse also acted as
the indicator to the Prophet ‫ ﷺ‬that Allah now consented to him migrating (something that Prophet
‫ ﷺ‬was waiting for before he left for Yathrib). Prophet Muhammad ‫ ﷺ‬left in the middle of the night
with Abu Bakr RA to migrate to Yathrib while Ali RA slept in the Prophet ‫’ﷺ‬s bed for the night as a
decoy.
B. In your view why should Muslims provide a safe haven for others? Give reasons to support your
answer. [4]
Muslims are taught by Islam to provide for those in need. Prophet ‫ ﷺ‬said: “Allah will not show mercy
to a person who does not show mercy to other people”. Muslims should hence, care for people like
those fleeing persecution in Burma, Afghanistan etc. Those who have lost livelihoods and families
due to wars or natural disasters should be aided and given shelter. This would be much like what
the Muslims of Madinah did for those of Makkah. It was this helpfulness of the Ansars that they are
mentioned even in the Qur’an, thus proving the prestige of those of the believers who give new
homes to those who have lost their’s in times of hardship. The Prophet ‫ ﷺ‬said: “I and the man who
brings up an orphan will be like this in Paradise”, and he pointed with his two fingers, the index finger
and the middle finger. This Hadith proves that Prophet ‫ ﷺ‬would be in close proximity to the one who
takes care of another individual who is homeless and is fending alone for himself in a time of
difficulty.
A. Give an account of the Hijra from Makkah to Madinah. [10]
The delegation from Yathrib that came to pledge to the Holy Prophet ‫ﷺ‬, known as the Second
Pledge of Aqabah invited Muhammad ‫ ﷺ‬to Yasrib. Mutim ibn Adi, chief of Banu Nawfil who had
given protection to the Prophet ‫ﷺ‬, died and so Prophet ‫ ﷺ‬agreed to the offer of protection from
people of Yathrib. When the Makkans found out about the plans of the Holy Prophet ‫ﷺ‬, they
increased the persecution tenfold, hence the companions had to migrate to Madinah in secrecy.
Abu Bakr RA, Ali RA, and Prophet Muhammad ‫ ﷺ‬were only left in Makkah and the pagans planned
to kill the Messenger of Allah ‫ﷺ‬. They met in their council hall, Dar-un-Nadwa, and plotted to kill the
Holy Prophet ‫ ﷺ‬by selecting 1 person from each tribe for attacking the Messenger of Allah ‫ ﷺ‬at the
same time. They did this so that Banu Hashim would later not be able to avenge as taking revenge
from all tribes simultaneously would be impossible.
Through Divine revelation, Allah informed Prophet ‫ ﷺ‬about his foes’ plans, “Remember how the
unbelievers plotted against thee, to keep thee in bonds or slay thee, or get thee out (of the home)
they plot and plan, and Allah too plans. But the best of planners is Allah.” (8:30) Prophet Muhammad
‫ ﷺ‬left in the middle of the night with Abu Bakr RA to migrate to Yasrib while Ali RA slept in his bed for
the night. Prophet Muhammad ‫ ﷺ‬requested Hazrat Ali RA to return people’s belongings-that the
Holy Prophet ‫ ﷺ‬would keep safe for them-and then join him in Madinah. When the Holy Prophet ‫ﷺ‬
stepped outside his house, the enemies had gathered to kill him, the Prophet ‫ ﷺ‬threw dust at them
and the Quran says about these assassins, “And we have put before them a barrier and behind
them a barrier and covered them, so they do not see.” (36:9) At sunrise the pagans had done
enough waiting, and upon knocking the door, Hazrat Ali RA came out which put all of them in
shock. When they asked Hazrat Ali RA where the Prophet ‫ ﷺ‬was presently, he replied cunningly that
he didn’t know where Prophet ‫ ﷺ‬was at the moment. Abu Jahl angrily went to the house of Abu
Bakr RA, from which his little daughter, Asma RA, appeared and upon being asked rearding the
whereabouts of Abu Bakr RA, she gave a similar reply to that of Ali RA. Abu Jahl slapped her but this
act of his was not approved by the others who surrounded him.
When the Quraish realized that their plan of assassinating the Holy Prophet ‫ ﷺ‬had failed, they
launched a wide search for him setting a reward of one hundred female camels for whoever finds
the Holy Prophet ‫ ﷺ‬alive or dead. During the travel to Madinah, Prophet Muhammad ‫ ﷺ‬and Abu
Bakr RA stayed in a cave known as Thaur for 3 days. Abu Bakr RA swept the cave for the Prophet ‫ﷺ‬.
When the Prophet ‫ ﷺ‬was sleeping in Abu Bakr RA’s lap. He was bitten by something, though he had
tried to fill in every empty hole in the cave. He tried to remain quiet as he stifled his pain, but a tear
from his eye fell on Prophet ‫ﷺ‬. Prophet ‫ ﷺ‬woke up and used his saliva to heal the wound of Abu
Bakr RA. Additionally, while they were in the cave, Hazrat Abu Bakr RA’s daughter, Asma RA would
secretly bring them food and his son, Abdullah ibn Abu Bakr RA would keep them updated about
the news of Quraish. The slave who Abu Bakr RA had freed, Amr bin Fuhaira would provide them
with the fresh milk of sheep, and also erased the footprints of Prophet ‫ ﷺ‬and Abu Bakr RA by herding
his flock of sheep near the cave.
Once, it so happened that the Quraish came just outside the cave of Thaur, but due to the divine
miracles they were oblivious to the fact that the ones they were hunting, hid just nearby! The
miracles were that a spider built its web on the entrance of the cave, a pigeon laid eggs here too
and branches also concealed it. The Quran says, “For Allah did indeed help him when the
unbelievers drove him out; he had no more than one companion. They were two in the cave and
he said to his companion, have no fear Allah is with us.” (9:40) After staying in the cave for 3 days
they set out to travel to Madinah.
Suraqa bin Malik, an expert in tracking people, almost caught up with the Prophet ‫ﷺ‬. His horse stuck
in mud due to divine protection. Realized that it was divine help and made Prophet ‫ ﷺ‬promise
protection, in case he was ever captured in future.
On the way to Madinah, Prophet ‫ ﷺ‬also asked a Bedouin woman named, Umme Mua’bd, if he
could milk her goat to drink it. She replied that the goat hadn’t yielded a drop of milk for years, but
Prophet ‫ ﷺ‬insisted her to let him make an attempt. As soon as Prophet ‫ ﷺ‬started milking the goat,
the amount of milk that was produced wasn’t only drunk by Prophet ‫ ﷺ‬and Abu Bakr but also filled
each dish that Umme Mua’bd owned!
The Holy Prophet ‫ ﷺ‬arrived in Quba, a place near Yasrib, on 23rd September 622 AD, after 6 days of
travel. He stayed in Quba for 14 days and built Islam’s 1st mosque. The Prophet ‫ ﷺ‬actively
participated in the construction of the mosque and Hazrat Ali RA joined the Prophet ‫ ﷺ‬in Quba.
Thereafter, they resumed travel to Madinah. During the migration the Holy Prophet ‫ ﷺ‬prayed the
Friday prayer in congregation in the quarters of Banu Saleem and delivered the 1st Friday sermon.
80 people from the tribe of Banu Aslam also accepted Islam.
Meanwhile, the Ansars eagerly waited for the Holy Prophet ‫ ﷺ‬to reach Madinah. When Prophet
Muhammad ‫ ﷺ‬was close to Madinah he heard the children of Madinah singing, “The full moon
shines down upon us from Thaniyat al Wada. We must all give our thanksgiving all the while praising
Allah; you whom Allah sends among us, what you bring, we will obey, you have ennobled Madinah.
Welcome now! Guide us to His way.” The first person to see him was a Jew, thus fulfilling the
prophecy in the Torah. People of Madinah cheered and enthusiastically invited the Prophet ‫ ﷺ‬to
stay at their place; they grabbed the halter of the camel, Qaswa, to take him to their house. Prophet
Muhammad ‫ ﷺ‬asked them to let it go, “Let it go its own way, it is under orders.” Eventually the camel
came to a stop in front of the house of Banu Malik Ibn al-Najjar. The camel knelt at a place which
belonged to 2 orphan boys, Sahil and Suhail, of Banu-Najjar. The Holy Prophet ‫ ﷺ‬paid the price of
the land and built the Mosque of the Prophet ‫ﷺ‬, which is also known as Masjid-al-Nabwi. While the
mosque was being built, the Holy Prophet ‫ ﷺ‬stayed at the place of Abu Ayyub Al Ansari RA.
B. What was the significance of this journey? [4]
The significance of the Hijrat from Makkah to Madina is reflected in the fact that, this event was
used to marks the beginning of the Muslim Hijri calendar. This migration also changed the fate of
Hijaz for the rest of its existence. After Hijrat was also the time when Prophet ‫ ﷺ‬was truly able to
establish his stronghold and be able to alter the course of history through his preaching of Islam,
from Madinah, or what should be safe to call the Prophet ‫’ﷺ‬s headquarters. Hijrah also reshaped
the Arabian Peninsula socially & politically, through the outreach that Islam had after the settlement
in Madinah. The destination which was reached by the end of the migration was also the place
where the Muslims were able to garner enough support and conversion towards Islam, to be able
to practice their religion in liberty. In the aftermath of Hijrat, many Quranic laws were revealed
which acted as tools the Prophet ‫ ﷺ‬used to organize his followers into a disciplined community. This
journey became the cornerstone for the spread of Islam and Muslims were able to unify into a
nation that became the focal point of growth in all spheres of life.
Life of Holy Prophet ‫ﷺ‬
Life in Madinah
A. Give an account of the events of Prophet ‫’ﷺ‬s first year in Madinah. [10]
When Prophet Muhammad ‫ ﷺ‬was close to Madinah the children of Madinah sang “The full moon
shines down upon us from Thaniyat al Wada. We must all give our thanksgiving all the while praising
Allah; you whom Allah sends among us, what you bring, we will obey, you have ennobled Madinah.
Welcome now! Guide us to His way.” The people of Yathrib, tired of waiting for the Holy Prophet ‫ﷺ‬
for days, returned to their houses and on the day the Holy Prophet ‫ ﷺ‬arrived at Madinah, the first
person to see him was a Jew, thus fulfilling the prophecy in the Torah. People of Madinah cheered
and sang on the arrival of the Holy Prophet ‫ ﷺ‬to Madinah. They enthusiastically invited the Prophet
‫ ﷺ‬to stay at their place, they grabbed the halter of the camel for this reason. Prophet Muhammad
‫ ﷺ‬asked them to let it go, “Let it go its own way, it is under orders.” Eventually the camel came to a
stop in front of the house of Banu Malik Ibn al-Najjar. The camel knelt at a place which belonged
to 2 orphan boys of Banu-Najjar, Sahil and Suhail. The Holy Prophet ‫ ﷺ‬paid the price of the land and
built the Mosque of the Prophet ‫ ﷺ‬which is known as Masjid-al-Nabwi. While the mosque was being
built, the Holy Prophet ‫ ﷺ‬stayed at the place of Abu Ayub Al Ansari RA.
The Holy Prophet ‫ ﷺ‬actively participated in the construction of the mosque, the Quran says, “There
is a mosque whose foundation was laid from the first day on piety; it is more worthy of thy standing
forth (for prayer) therein. In it are men who love to be purified, and Allah loveth those who make
themselves pure.” (9:108)
The Masjid was simply built. Its pillars were palm trunks, roof was palm tree branches, cemented
together by beaten clay and the structure was of unbaked bricks on top of a masonry foundation.
There was an open area and 2 rooms for Prophet ‫ ﷺ‬and his family on the south-eastern corner.
Prophet ‫ ﷺ‬asked his followers for suggestions regarding a system for call to prayers. The suggestion
of blowing a horn as a call to prayer was also made, but this would become a commonality
between Muslims and the Jews, ringing bells would be similar to the Christian tradition and lighting
a fire would not distinguish the Muslims. Hazrat Umar RA suggested the system of Azan to call all the
believers to the mosque at the time of the prayer; it was a dream of Abdullah bin Zayd RA and
Hazrat Umar RA. Hazrat Bilal RA was taught these words of call to prayer and he became first
Muazzin appointed.
Since the migration of the Makkan Muslims to Madinah, 2 types of categories of Muslims emerged
in Madinah; one were the Muhajirin, the Muslims who migrated from Makkah, leaving all their
belongings behind and the other were Ansars, who were from Madinah and gave shelter, food,
water, and support to the Muhajirin.
Allah says, “And hold firmly to the rope of Allah all together and do not become divided. And
remember the favour of Allah upon you -when you were enemies and He brought your hearts
together and you became, by His favour, brothers.” (Surah Al-Imran 3:103). In order to create a
community amongst the Muslims, Prophet Muhammad ‫ ﷺ‬establised brotherhood between the
Muhajirin and the Ansars in the following words, “Those who believe and adopted exile, and fought
for the faith, with their property, and their persons, in the cause of Allah, as well as those who gave
them asylum and aid, these are (all) friends and protector of one another.” As a result of the
brotherhood, even the enmity between the tribes of Madinah, namely Aus and Khazraj, was
dissolved and about this Quran says, “… remember with gratitude Allah’s favour upon you, for you
were enemies and He joined your hearts in love, so that by His grace you became brothers.”
Additinally, before the arrival of Prophet ‫ﷺ‬, Abdullah bin Ubbay was about to be crowned the Head
of State of Madinah. But because the Prophet ‫ ﷺ‬was in actuality conferred with the position of Head
of State, Abdullah and his 300 followers became envious and grew an enmity for the Prophet ‫ﷺ‬,
while outwardly accepting Islam. Hence, why it will not be erroneous to call these new foes,
hypocrites.
At the time of the Prophet ‫ ﷺ‬there were 3 Jewish tribes; Banu Qainuqa, Banu Nadir, and Banu
Quraiza which were settled in the suburban areas of Madinah, each in their own strong fortress.
When the Holy Prophet ‫ ﷺ‬arrived in Madinah, he held a meeting with Jews and the Muslims in which
an agreement was made about the social structure of Madinah. It is called the ‘Charter of
Madinah’. The clauses of history’s first ever written constitution entailed that, everty citizen of
Madinah was to have equal rights, freedom of religion and protection. Propeht ‫ ﷺ‬was to be the
leader and have the final say in all decision-making. All tribes would jointly defend Madinah in case
of attack from foreign foes. There was to be no relation with the Quraish, and financial aid was to
be established for each tribe. And hereafter, the town of Yathrib, was renamed to Madinah-tul-
Nabi.
A. Write about the brotherhood that developed between the new community of Muslims in
Madinah. [10]
When Holy Prophet ‫ ﷺ‬became the messenger and started spreading the message of Allah to
people, the hypocrites started tormenting him, and other Muslims who embraced Islam. After being
brutally tortured, Muslims travelled to Madinah. In Madinah, Holy Prophet ‫ ﷺ‬developed a
relationship between the people of Madinah and the people of Makkah, called the brotherhood
or Mawakhat. The two groups between which the brotherhood was made, were Muhajirin and
Ansar. Quran says: “And hold firmly to the rope of Allah all together and do not become divided.
And remember the favour of Allah upon you -when you were enemies and He brought your hearts
together and you became, by His favour, brothers.” (Surah Al-Imran 3:103)
Muhajirin were the people who migrated to the city of Madinah after being brutally tortured in the
hands of enemies of Islam. They followed Holy Prophet ‫ ﷺ‬and some travelled with him, some before
him and some after him. Holy Prophet ‫ ﷺ‬himself was not called Muhajir, but the other Muslims were.
These people forsook their properties, families, households etc. in Makkah, in the name of Islam.
They had nothing with them when they entered Madinah. Holy Prophet ‫ ﷺ‬said that they would
receive their benefit and mercy from Allah, and they did not even take their things back from
people during the conquest of Makkah, since they were forbidden by Holy Prophet ‫ ﷺ‬to do so. Holy
Prophet ‫ ﷺ‬said about them, “Those who believed and those who suffered exile and fought in the
path of Allah, they have the hope of the Mercy of Allah.”
On the other hand, Ansar were the people of Madinah who helped the Muhajirin and provided
them with shelter, shared their property with them and worked with them. Holy Prophet ‫ ﷺ‬gave
them the name of Ansar-un-Nabi in order to distinguish them from the Muhajirin. The Quran says
about them, “But those who before them had homes (in Madinah) and had adopt the faith, showed
their affection to such as some of them for refuge and entertain no desire in their hearts for things
given to the latter but give them preference over themselves even though poverty was their (own
lot).”
Holy Prophet ‫ ﷺ‬was the one who made them brothers and created this blessed relationship. He
invited all the people after 5 months of their migration, to the house of Anas and explained to the
Ansar the difficult situation of the Muhajirin. He decided to establish brotherhood between 90
Muslims, with 45 from each group. The sole purpose for this relationship was to improve the
conditions of the Muhajirin and get them financially and mentally stable. Moreover, the brothers
were made after closely examining both the groups and making those people brothers, who had
somewhat similar interests, for instance, Salman bin Farsi RA and Abu Darda; Mus’ab and Abu
Ayyub; Jafar bin Abi Talib and Muadh ibn Jabal and Abu Ubaidah bin Jarrah and Muhammad ibn
Maslamah. were made brothers. Holy Prophet ‫ ﷺ‬made Hazrat Ali RA, his brother and said, “You are
my brother in this world and in the hereafter.”
Muhajirin always said these words for their Ansar brothers: “The Ansar brothers gave us
accommodation and subsistence.” However, Muhajirin themselves worked hard and became
stable by not only depending on the Ansar, but also doing the work themselves. As in one example,
Ansar, Sa’ad bin Rabi RA told his Muhajir brother, Abdur Rahman bin Auf RA. that, “I am the richest
of all Muslims of Madinah in terms of money. I saved half of my wealth for you!” On listening to this
offer, Abdur Rehman bin Auf RA replied, “May God make your wealth auspicious for you! I do not
need it. The greatest favour you can do to me is to show me the way to the bazaar where you do
shopping.” Next day, the Ansar brother took his Muhajir brother to the market Qainuqa, and Abdur
Rehman bin Auf RA purchased cheese and oil and started a business. After some time, his financial
position got better. Like him, there were many Muhajirs who got themselves jobs and started earning
money. Abu Bakr RA started earning by farming.
B. What lessons can Muslims learn from the brotherhood that was created in Madinah? [4]
Islam is a faith that promotes fraternity. It establishes human brotherhood on the basis of faith. Allah
describes the Muslims in the following verse: “The believers are but brothers” (49:10). The bond of
brotherhood that was born between the Muhajirin and the Ansars is a beacon of light that sets an
example, and acts as a reminder for present-day Muslims that the sensation of brotherhood is at
the heart of unity. It implies that being Muslims, it is part of our belief that we look out for those in
need and help. Help can be in any form, financial or moral, physical or emotional, educational or
social. E.g Muslims can help refugees and asylum-seekers from Syria, Palestine, Yemen, Kashmir,
etc. by lending them a hand in reintegrating back into the new society that they have just become
familiarised to, giving them education or breadwinning skills, or simply donating to the organizations
that aid these refugees.
A. Describe the main events of battle of Badr. [10]
In 624 AD/ 2nd AH the first battle between the Muslims and the Quraish of Makkah was fought, known
as the battle of Badr. After migration to Madinah the relations between the Muslims and the
Makkans became fragile, more than ever. The Quraish were also displeased at receiving a
rejection, when the Madinites to hand Prophet ‫ ﷺ‬and the Muhajirin.They avenged by starting to
raid outskirts of Madinah, stealing cattle etc. As a result, Prophet ‫ ﷺ‬allied with Bedouin tribes to
disrupt Quraishi caravans passing through trade routes. He also sent patrol parties to the outskirts of
Madinah, and despite not giving any order to kill, once a Quraish was killed, which added fuel to
fire.
Abu Sufyan was passing by Madinah, during a trade trip and suspicious of Muslim intent, called fdor
Makkan security forces to escort him back to safety. An army of 1300 men under Abu Jahl came to
escort the caravan of Abu Sufyan back to Makkah in response to Abu Sufyan’s plea for help. Whilst
the army approached, Abu Sufyan returned to Makkah safely from another route and asked the
army to come back, however some leaders thought this was a good opportunity to attack the
Muslims and so 1000 men stayed to fight the Muslims.
When the Messenger of Allah ‫ ﷺ‬became aware of the Makkan army advancing towards Badr and
encamping there, he consulted his companions and prepared an army of 313 men and camped
at Badr near some wells. “If you believe in Allah and what We sent down on our servant on the day
of distinguishing, the day the two hosts met.” (Surah Al-Anfal 8:41)
The armies were heavily mismatched. The Muslims were only 313 men, whereas, the Quraish were
an army of 1000 men. On top of that, the Muslims army was ill-equipped; they only had 2 horses
and 70 camels, on the other hand, the Quraish army had 200 horses and 700 camels. The battle
ground was sandy and not firm, however, the night before the battle, it rained, making the ground
smooth giving the advantage to the Muslims, the Quran says, “He sent down water from
heavens…to confirm your feet.” (8:11)
The entire night before the battle the Holy Prophet ‫ ﷺ‬prayed to Allah for victory, “O Allah if this small
band of men perishes, there will be no one alive to worship you, and your faith will be destroyed
forever.” (Bukhari) Allah accepted Prophet Muhammad ‫’ﷺ‬s prayer and in reply said, “When you
sought aid from your Lord, He answered you: I will surely assist you with a thousand of the angels
ranks on ranks.” (8:9)
The battle took place on the day of 17th Ramadan, 2 AH/624 AD, on Friday morning. Both armies
arranged themselves in ranks and the battle began when Al Aswad bin Abu Saad, the first person
to step to the battlefield from the disbeliever’s side was killed by Hamza RA. Following this, the duels
took place in which Hamza RA killed Utba, Ali RA killed Waleed bin Utba and then they both assisted
Ubaidah bin Harris RA in killing his opponent Shaiba. Hazrat Ubaidah RA from the side of the Muslims
was the first to be martyred in this battle.
The battle began after this and following the Holy Prophet ‫’ﷺ‬s instruction, the Muslims first shot
arrows, then threw stones at the Makkan men and lastly fought with swords. During the battle
Hanzala bin Abu Sufyan was killed by Hazrat Ali RA following which, he killed Tuaima Bin Adi with his
spear saying, “You shall not dispute with us in God after today.” Hazrat Bilal RA killed Umayya bin
Khalaf, his former master who mercilessly tortured him. Abu Jahl was injured by two Muslim brothers,
Mu’az and Ma’wuz, and was killed by Abdullah bin Masud RA, Abu Bakr RA, Abdur Rehman bin Auf
RA, Talha RA and some other companions formed a ring around the Holy Prophet ‫ ﷺ‬to defend him.
As the battle peaked, Prophet ‫ ﷺ‬took a handful dust and threw it at the faces of the pagans saying,
“May your face be disfigured” (Sahih Muslim), which created a sandstorm and the Quran says
about this in the following verses “It was not you who slew them it was Allah: when you thrust (handful
of dust) was not your act but Allah’s...” (8:17). The Makkans fled in a state of fear and confusion
suffering heavy losses. From Quraish, 70 were dead and 70 captured by the Muslims. The Muslims
gained a huge booty which was distributed amongst the Muslims. Among the prisoners that were
captured was the uncle of the Prophet ‫ﷺ‬, Abbas, Hazrat Ali RA’s brother Aqeel and Prophet ‫’ﷺ‬s
son-in-law, Abdul Aas. On the Muslims’ side, 14 men were martyred, 6 Muhajirin and 8 Ansar.
Prophet Muhammad ‫’ﷺ‬s hospitality to the captured Makkans was surprising for the Muslims and it
set a precedent of how to treat prisoners. He set most of the prisoners free on simple and fair terms
and conditions. The ones who could pay were freed after they paid a certain amount of ransom,
the literate prisoners were freed after a certain period of time during which they each taught 10
Muslims and the old and poor were set free without any conditions.
B. Does Prophet’s conduct during the battle of Badr contain lessons for military leaders? Give reasons
for your answers. [4]
Yes, Prophet ‫’ﷺ‬s conduct acts as a lesson for present-day military leaders in multiple aspects. Firstly,
Prophet ‫ ﷺ‬always displayed courage and put all his faith in the plan Allah had for him, instead of
calling upon worldy resources for Muslim victory in the battlefield. This reflected especially in the
battle of Badr. where the Muslim only numbered, 313. Prophet ‫ ﷺ‬never considered his companions
inferior and undeserving of having their opinions considered at times of crisis, like battles. Instead,
he always used to consult his companions for war strategies. Usually present-day military generals
only guide their foot soldiers in terms of military tactics. In contrast, Prophet ‫ ﷺ‬was physically present
in the battlefield with all other Muslim warriors, and led from within the vanguard. Additionally,
Prophet ‫ ﷺ‬was never the one to initiate a battle, instead he only fought in self-defense of only Islam.
Moreover, he treated prisoners of war with utmost amiability (old and destitute set free without any
terms or conditions), whereas, nowadays, prisioners are tortured and maltreated for the enemies’
vested interests.
A. Write an account on the battle of Uhad. [10]
Due to the victorious result for the Muslims in the battle of Badr, Islam gained a solid ground in
Madinah and its popularity gradually increased. The political strengthening of Madinah worried the
Makkans and they not only felt threatened for their political and commercial interests, but also felt
humiliated by the loss at battle of Badr. Moreover, they wanted to avenge the deaths of their
leaders. Some Jews like Ka’ab bin Ashraf of the Jewish tribe of Banu Nadir-in the aftermath of the
battle-travelled to Makkah from Madinah to join in mourning for those Quraish that were killed in
the battle. The Jews and other factions in Makkah wrote poems on battle of Badr to provoke the
Quraish in waging another war on the Muslims.
These Jews were welcomed by Abu Sufyan, who was the commander of the Quraish army in the
battle of Badr. The Jews promised to help and support the Quraish when they would seek
vengeance for their losses in the battle of Badr. Abu Sufyan vowed not to take a bath until he took
revenge. In order to form a new army, the Makkans held several meetings to collect funds, invite
other tribes to join the war against the Muslims, and organize weaponry and an army. Women also
accompanied the Quraish – Hind (Abu Sufyan’s wife), Umm Hakeem (Abu Jahal’s granddaughter),
Fatimah (Khalid bin Waleed RA’s sister). Eventually, the Makkans had arranged a well-equipped
army of 3000 men and they embarked on their voyage towards Madinah. Upon hearing the news
of the movement of a Makkan army, the Holy Prophet ‫ ﷺ‬consulted his companions. The majority’s
consensus was to meet the Makkan army outside of Madinah. The Prophet ‫ ﷺ‬did not agree with the
plan, but he went along with it due to the majority’s support for it. The Muslims gathered an army of
a thousand men.
3 miles to the north of Madinah, the Quraish camped at the foot hill. On the way to the battlefield,
Abdullah bin Ubbay, the leader of the hypocrites, excused himself and 300 men from the Muslim
army, by stating the reason that he did not agree with Holy Prophet ‫’ﷺ‬s suggestion of fighting the
enemy from inside Madinah. The real reason the hypocrites supported fighting inside Madinah, was
because they could take shelter from the perils of the battle when inside Madinah. Consequently,
with 700 Muslim men, the Holy Prophet ‫ ﷺ‬reached Uhad and set up a camp on the mount of Uhad
itself. This made it difficult for the Quraish army to approach. Muslim women also participated which
included Aisha RA, Umm Salamah RA and Umm Ammer RA who provided water to wounded
soldiers, washed and dressed their wounds
Following the instructions of the Holy Prophet ‫ﷺ‬, 50 archers-under Abdullah bin Jubair RA-protected
the pass in the Uhad Mountains and defended the Muslims from any possible attack from behind.
The Muslim army was given strict orders by the Holy Prophet ‫ ﷺ‬not to leave their assigned positions,
at any rate.
Along with the army of Quraish came some women from Makkah to seek vengeance. There was
Hinda, the daughter of Utba, who was killed in the battle of Badr; Umm-e-Hakeem, the
granddaughter of Abu Jahl, who was also killed in the battle of Badr; and Fatimah, the sister of
Khalid bin Waleed RA. The battle began in full fury, the first attack was by the Quraish and the
Muslims were dominating the battlefield. Talha bin Abi Talha was the one who held the Makkans’
banner and was killed by Hazrat Ali RA. After him, his brother, Usman bin Abi Talha picked up the
banner but was killed by Hazrat Hamza RA.
They killed a few and injured many warriors of the enemy army. When the Muslims saw the pagans
fleeing from the battlefield and leaving a great booty behind, the Muslims left their post to collect
the booty thinking that the war was over. The same was done by 38 of the archers guarding the
mountain pass. The head of the enemy army Khalid bin Waleed RA saw this undefended and
vacant area, and attacked the Muslim army from the rear with full force, this left the Muslims in a
state of confusion.
Musab bin Umair who resembled Prophet ‫ ﷺ‬was killed and the enemy spread the rumour that the
Prophet ‫ ﷺ‬had been killed. This fueled the bewilderment on the battlefield, causing some Muslims
to flee. The Quraish were also able to attack the Holy Prophet ‫ ﷺ‬on the head. As a result, the Prophet
‫ ﷺ‬fell in a ditch, fainted, lost some of his teeth and his helmet’s nail got embedded into his cheek. A
human-shield consisting of his companions was formed around him. Abu Talha defended him.
Abdur Rehman bin Auf RA tried to remove the nail from one side but it didn’t come out, he tried
from the other side and succeeded. At the same time, Hazrat Fatimah RA tried to stop the blood
flowing out from the wounded cheek. Umayyad ibn Kahf too, wearing heavy armour, attacked
Prophet ‫ﷺ‬. The Prophet ‫ ﷺ‬threw a spear at him, which came just in contact with him and narrowly
missed him. He got scared and fled.
Prophet Muhammad ‫ ﷺ‬called back his companions, when they saw their leader standing firm and
fearless, they returned. With more support from the companions, some companions moved
Messenger of Allah ‫ ﷺ‬to a well-protected area at the foot of the mountain. The battle now became
less one-sided, tables turned and the Muslims returned with a new spirit. However, the battle began
to die down as both sides got very exhausted and both armies began to leave. While leaving the
battlefield Abu Sufyan challenged the Holy Prophet ‫ ﷺ‬to another battle, the following year, in Badr,
which Prophet Muhammad ‫ ﷺ‬accepted.
In the battle of Uhad the Muslims lost 70 brothers and 40 of them were injured whereas only 30
people were killed on the Makkan side. Hazrat Hamza RA, the uncle of the Prophet ‫ ﷺ‬was killed by
a slave hired by Hinda, wife of Abu Sufyan. Hinda mutilated the corpse of Hamza RA and she tried
to chew his liver to avenge the death of her father, Utba, who died at the hands of Hamza RA
during the battle of Badr. After this battle for the very first time, Muslim ladies went to the battlefield
for provision of water and treatment of the injuries of the warriors.
Allah says, “Those of you who turned back on the day the two hosts met, ---it was Satan who caused
them to fail...” (3:155). About this battle the Quran also says, “Allah did indeed fulfil His Promise to
you, when ye with His permission were about to annihilate your enemy, until ye flinched and fell to
disputing about the order and disobeyed it after He brought in sight (of the booty) which ye covet.
Among you are some that hanker after this world and some that desire the Hereafter…” (3:152).
Quraish on the way back reached at Abwa and there they realized that they had not achieved
anything from the war, neither Prophet ‫ ﷺ‬was killed nor the senior companions and they were
unable to capture Madinah, so they decided to attack again. When Prophet ‫ ﷺ‬learnt about this,
he ordered Muslims who fought in Uhad to get ready again and left to chase the Quraish. Abdullah
bin Ubbay also wanted to join but the Prophet ‫ ﷺ‬refused to let him and told him he was no longer
needed, as he deserted the Muslims in Uhad. A Quraishi spy came to Prophet ‫'ﷺ‬s camp to inquire
about what Muslims were up to. Prophet ‫ ﷺ‬asked him about the situation of the Quraish, to which
he replied that they are ready to attack. When the Muslims heard about this, rather than getting
scared. it is narrated that they shouted, “Allah Hu Akbar” and their desire to fight the Quraish
increased. This scared the spy and he went back and told this to Abu Sufyan which made them flee
back to Makkah.
A. Give an account of the battle of Khandaq (Trench). [10]
The battle of Trench took place in 627 AD/ 5 AH as the result of growing bitterness of the Makkans
against the growth and expansion of Islam and its followers. After the humiliating defeat at Badr,
narrow escape in the battle of Uhad, and the frustration of losing much of their trade routes to the
Muslims, the Quraish were fuming with anger. Alongside the Makkans, the exiled Jewish tribe of Banu
Nadir settled in Khyber wanted to take revenge for their humiliation. They thought due to victory of
Uhad they could wipe out the Muslims with ease. From Khyber’s tribe of Banu Nadir, Huyayy bin
Akhtab-who planned to kill the Prophet ‫ ﷺ‬in 625 AD, year of battle of Uhad-went to Abu Sufyan in
Makkah and instigated him further towards fighting the Muslims together. He went to Banu
Ghatafan, Banu Thaqeef, Banu Salaim, Banu Salim, Banu Fazara, Ahabish amongst others, to gather
army against Muslims. The hostility towards them made them all united against Muslims and they
planned an attack. Holy Prophet ‫ ﷺ‬was informed about this situation from the people of Banu
Khuza.
An army of 10,000 men with 600 horses and some camels was prepared in order to attack the
Muslims. When the army began to mobilize towards Madinah, horsemen from Banu Khuza travelled
to Madinah to warn the Holy Prophet ‫ ﷺ‬of imminent attack of the enemy of Islam on Madinah.
Acting upon the news, the Holy Prophet ‫ ﷺ‬with the consultations of the companions, implemented
the idea of Salman al Farsi RA of digging a trench. The ditch was built on the northern side of
Madinah in 20 days, where they were vulnerable from an attack and 300 Muslims helped. When
the enemy reached Madinah, they could not enter because of the trenches. Following this was a
27-day siege on Madinah by the Makkans. But when enemy reached, they were surprised as they
had never encountered a trench and were confused how to cross and fight, so they camped there.
For few days nothing happened between the two sides except a few people trying to cross it e.g.
Amr ibn Bud, Ikrima bin Abu Jahl, and a few others who died as Muslims attacked and chased them
away. Ikrima managed to go back safely, Amr ibn Bud (known to be as powerful as 1000 soldiers)
was killed by Hazrat Ali RA, Nawfil was killed by Zubair bin Awwam RA, and the rest were killed too.
This is the only war in which Prophet ‫ ﷺ‬and companions were not able to pray on time as they had
to guard the trench from the enemy and later prayed Qaza. In the meantime, the hypocrites, the
cowards they were, made excuses that they feared that their houses and their families inside were
not safe, and fled to their homes. The Quran says about this, “And when a faction of them said, "O
people of Yathrib, there is no stability for you [here], so return [home]." And a party of them asked
permission of the Prophet ‫ﷺ‬, saying, "Indeed, our houses are unprotected," while they were not
exposed. They did not intend except to flee.” (33:13) Huyayy bin Akhtab was told by Abu Sufyan to
go talk to Banu Quraiza, guarding Madinah from the back side, in order to let them enter.
Ka’b bin Asad agreed to join hands with the pagans and allowed the enemy to enter through and
broke their treaty with the Prophet ‫ﷺ‬. The news reached the Prophet ‫ ﷺ‬timely and he sent a Muslim
army to guard the city from the back. During the siege, Nuaym ibn Masud, an Arab head of Banu
Ghatafan, who was admired by all the people, including Muslims as well as all the hypocrite tribes,
visited Holy Prophet ‫ ﷺ‬in secrecy and accepted Islam (during night-time). He planned to instigate
a discord among the enemies so that they ended the blockade of Madinah.
He was successful in doing this by telling both, Banu Quraiza and Quraish, that the latter and the
former were both going to desert each other. Nuaym suggested Ka’b bin Asad, leader of Banu
Quraiza, to ask Abu Sufyan for 10 leaders of Quraish and to cut their heads off if the Quraish deserted
the people of Quraiza, because he had heard that the Quraish were planning to flee. He also told
Abu Sufyan on the other hand that Banu Quraiza will not give Quraish way to enter the city through
their forts and will ask him for 10 of his tribe’s leaders to slay them and present them to the Prophet
‫ ﷺ‬as a sign of loyalty and to keep their peace treaty with Muslims intact. This way he managed to
create a rift among the alliances.
As the days passed by in the siege, the weather grew stormy and cold making it difficult to continue
the siege on Madinah for the Makkans, and at last, they withdrew in humiliation and disgrace.
Angels also seeded fear into their hearts. Their strength diminished forever and, hence, came the
end to the battle of Khandaq also known as battle of Tribes (Ahzab). About this Allah says in the
Quran, “…. Remember Allah’s blessing on you when hosts came down on you to overwhelm you,
but we sent against them a hurricane and forces you saw not, but Allah sees all that you do.” After
the siege ended, the Holy Prophet ‫ ﷺ‬besieged Banu Quraiza for 25 days and for their betrayal they
received the punishment of treachery according to their book, Torah, and 600-7000 men were slain.
This verdict was presented by Saad bin Mu’az of Aus tribe. The women and children were taken
captive.
B. What can Muslims learn from Prophet ‫'ﷺ‬s involvement in the digging of the trench? [4]
Prophet ‫ ﷺ‬was the Head of State of Madinah, but he did not exploit this to his own advantage, as a
distinguishing factor from his followers and subjects. Instead, he led by example and himself took
part in the digging of the trench. He laboured with his own bare hands like the other Sahabis in
intense hunger (to the point that they had to tie rocks to their waists in order to subdie the pain from
the cramps). This was the epitome of humility, which teaches Muslims that everyone is equal
(especially in front of God) and having authority does not mean one is superior, and others, inferior.
Prophet ‫ ﷺ‬put in the same effort as all others and he is indeed loved by God, because the Quran
says: “For Allah loveth not the arrogant, the vainglorious” (4:36).
A. Give an account of Treaty of Hudaibiyyah. [10]
Treaty of Hudaibiya between the Muslims of Madinah and Quraish of Makkah is a turning point in
the Islamic history. In 6 AH the Holy Prophet ‫ ﷺ‬saw a dream of visiting Ka’aba after which he decided
to perform Umrah, “Certainly has Allah showed to His Messenger the vision in truth. You will surely
enter al-Masjid al-Haram, if Allah wills, in safety, with your heads shaved and [hair] shortened, not
fearing [anyone]. He knew what you did not know and has arranged before that a conquest near
[at hand].” (Surah Al-Fath 48:27)
1400 unarmed Muslims went along the Messenger of Allah ‫ ﷺ‬to Makkah in February, 628 AD clothed
in 2 sheets of unstitched fabric known as Ihram which they wore at Dhul Hulaifa. 70 camels were
taken for sacrifice, and as the ritual stated, the pilgrims were allowed to perform Umrah without
carrying any arms. However, the Quraish leaders stopped the entering of the pilgrims after looking
at the huge number of Muslims. They sent Khalid Bin Waleed RA and 200 fighters with him in order
to stop them from rebelling against the centuries-old Arab ritual.
The Holy Prophet ‫ ﷺ‬altered his route so that any dispute could be avoided and reached a place
called Hudaibiya on the western edge of the city. For negotiations with the Quraish, 2 messengers
were first sent but as both got detained in Makkah, Hazrat UsmanRAwent on behalf of the Muslims.
When even Hazrat Usman RA did not return and a rumour of him being dead spread, the Holy
Prophet ‫ ﷺ‬called his companions to take a pledge on his hand to sacrifice their lives for Islam and
retaliate the blood of Hazrat Usman RA. On this pledge Allah said, “Allah indeed was pleased with
the believers, when they swore allegiance to you under the tree, and He knew what was in their
hearts, so he sent down peace on them and rewarded them with clear victory.” (48:18) This pledge
was taken under a tree and is known as Bait-e-Rizwan as this oath was taken for God’s pleasure.
After Quraish’s awareness about the pledge, they sent the messengers and Hazrat UsmanRAback
after which a treaty was signed between the two parties.
There were certain terms regarding the treaty which included peace agreement and no war
between the two parties for the next 10 years. Moreover, any person or tribe wishing to join the
Prophet Muhammad ‫( ﷺ‬in alliance) had free will to do so. Likewise, any person or tribe wishing to
join the Quraish had free will to do so. Furthermore, Muslims were required to send back any Makkan
who goes to Madinah; however, any Madinite going to Makkah was not to be returned. Along with
this, any young person joining Prophet Muhammad ‫ﷺ‬, without the permission of his father or
guardian, was to be returned. Nonetheless, if anyone went to Makkah, they were not to be returned.
Lastly, the Muslims could spend 3 days and perform Umrah next year, but in this year, after signing
treaty they had to leave without entering Makkah.
The agreement was clearly not in the interest of the Muslims, but actually, it was considered as a
sign of great victory for them. Many Muslims including Hazrat Umar RA were not happy about it,
however he was reassured by Hazrat Abu Bakr RA and Prophet Muhammad ‫ﷺ‬. Hazrat Ali RA was
selected to write the treaty. Prophet ‫ ﷺ‬told him to start with “In the name of Allah, the Most Merciful
and Compassionate and that the Prophet ‫ ﷺ‬was the Messenger of Allah.” Sohail objected to it and
had Hazrat Ali RA write, “Muhammad the son of Abdullah” instead. This created anger between
the Muslims, and they protested. However, the document was completed. Abu Jandal RA, Sohail’s
son came to Prophet ‫ ﷺ‬to be freed however, Prophet ‫ ﷺ‬keeping his promise according the terms
of treaty asked him to be patient. He was killed by his father, Sohail bin Amr which enraged Muslims
as Sohail bin Amr was the one who made sure that Holy Prophet ‫ ﷺ‬will follow the requirements and
finalized the treaty and convinced Holy Prophet ‫ﷺ‬.
The Muslims completed obligations of Umrah. After Prophet Muhammad ‫’ﷺ‬s return from Hudaibiya,
Almighty Allah put a seal of honour on this treaty and called it "Fatah Al-Mubeen" (Manifest Victory)
in the Qur'an, “Surely we have granted you a manifest victory.” (48:1).
Following the Treaty of Hudaibiya, Banu Bakr joined hands with the Quraish and, Banu Khuza formed
an alliance with the Holy Prophet ‫ﷺ‬.
B. From the event of the Treaty of Hudaibiya being signed, what can Muslims learn about the
importance of keeping their word? [4]
Prophet ‫ ﷺ‬and the Muslims, abided by all clauses of the Treaty of Hudaibiya while it was signed,
even though most of them were unfavourable for Muslims. Not only this, Prophet ‫ ﷺ‬kept his word
even before the Treaty was written down, and only the verbal agreement was made. This shows in
how he sent back Abu Jandal (an escapee from Makkah who was to be returned back according
to the Treaty), despite the Treaty not having been formally signed and enacted. All our words and
actions are recorded by angels (Kiramun Katibeen), if not humans, and God the All-Knowing, is
aware of the pledges we have made and whether we fulfilled them in actuality. Pragmatically,
people like politicians, should also implement the promises they make during election campaigns,
and if we promise e.g. to give our friend something they need, we should not take back our word.
Quran says: “And keep the covenant. Lo! Of the covenant it will be asked.” (17:34)
A. Give an account of the Khyber Expedition. [10]

In 629 AD/ 7AH the Jewish tribe of Banu Nadir, who had been exiled from Madinah, wanted to
avenge and plotted to uproot Muslims from Madinah and mistook the Treaty of Hudaibiya as a sign
of weakness of the Muslims. After the Messenger of Allah ‫ ﷺ‬came to know of their plan to attack
the Muslims, he gathered an army of 1600 Muslims and marched to Khyber.
The arrival of the Muslim army forced the tribes to retreat to their fortresses. There were about 20,000
Jews in 7 fortresses in Khyber, of which the strongest fort was, Qamus. Whenever the Muslims
attempted to come near, from one of the fort the Jews would hurl stones and shoot arrows at them.
Prophet Muhammad ‫ ﷺ‬wished to end the battle quickly, so he ordered an attack on fortresses and
one by one each fortress, except Qamus, was captured. Na’im was the first to be conquered, since
it was a small fort.
The siege on Qamus continued for 20 days after which the Prophet ‫ﷺ‬-while chosing the next leader
of the campaign towards Qamus said: “I will give the banner to one who loves Allah and the
Prophet, and whom Allah and the Prophet love” (Sahih Muslim). He then sent Hazrat Ali RA to attack
Qamus. Hazrat Ali RA killed the enemy’s famous warrior, Marhab, due to which he was given the
title of “Lion of Allah”. Hazrat Ali RA singled-handedly wrenched out the gate of Qamus and used it
as a shield though it was such a very heavy one that later, even 50 couldn’t move it. Qamus was
now under Muslim hegemony.
Following this a battle took place between the Jews and the Muslims in which the Jews were
defeated and forced to surrender. The gardens of Khyber now belonged to Muslims and Jews
made a plea to Prophet ‫ ﷺ‬to forgive them and allow them to take shelter at Khyber. Prophet ‫ﷺ‬
accepted this request, on the condition that the Jews had to send half of their yearly agricultural
produce to the Muslims. Ibn Umar narrates: "The Prophet ‫ ﷺ‬made a deal with people of Khyber that
they would have half the fruits and vegetation of the land they cultivated."
Spoils of war fell into the hands of the Muslims. Besides vast stores of dates, oil, honey and barley,
flocks of sheep and herds of camels, treasure and jewels were in abundance as well. This event is
known as Khyber Expedition.
B. Explain why it was important for the Muslims of Madinah to perform the Khyber Expedition. [4]
The Jews of Banu Nadir had not only harassed a Muslim woman and been exiled but also, conspired
with the Makkans (violating the Covenant of Madinah) during the battle of Trench. Once again, the
had gathered the might to fight the Muslims, during the Khyber Expedition by allying with tribes like,
Banu Ghatafan amongst others. As peaceful settlements were not accepted, the Prophet ‫ﷺ‬
deemed it more important to carry out a military campaign against the Jews, instead of partaking
perpetually in minor skirmishes, since this had become a matter of survival and sustainability of the
Muslim community. Had the belivers not fought, it could have led to insecurity as they would have
been unbeknown of when the next Jewish assault would occur. It was also important to emply
military intervention, as God had promised them abundant spoils from this campaign. The Quran
says, "Allah has promised you abundant spoils which you shall acquire. He has instantly granted
you this (victory) and has restrained the hands of people from you that it may be a sign for the
believers and He may guide you to a Straight Way." (48:20) Hence, Khyber Expedition was a
campaign that was indispensable for the Muslims to fight in, for the sake of the entirety of the Muslim
body.
A. Write a detailed note on the battle of Mu’tah. [10]
The battle of Mu’tah took place in 8 AH/629 AD. Battle of Mu’tah was, named after the city that
was situated on the boundaries of Syria. This battle initiated as a result of the murder of Al-Harith bin
Umair Al-Azdi, who was sent by Holy Prophet ‫ ﷺ‬to deliver his letter of invitation to Islam, to the leader
of Basra. Al-Harith was brutally murdered by the supporter of Caesar-Byzantine Emperor-Sharhabeel
bin Amr Al-Ghassani, who was also the governor of Al-Balqa. On receiving this news, Holy Prophet
‫ ﷺ‬ordered the Muslims to prepare an army of three thousand men. On the other hand, the enemies
prepared an army of a hundred thousand troops of Heraclius and hundred thousand men of
Byzantine supporters, including Lakham, Judham and Balqain.
Holy Prophet ‫ ﷺ‬instructed the Muslims to first offer the enemy an invitation to accept Islam, if they
agreed, there would be no need for the fighting. But if they refused, then war would occur. At this
moment, Holy Prophet ‫ ﷺ‬words were, “Fight the disbelievers in the name of Allah, neither breach a
covenant nor entertain treachery, and under no circumstances a new born, woman, an ageing
man or a hermit should be killed; moreover, neither trees should be cut down nor homes
demolished.”
The planning for the battle was done ahead of time. In the planning, three men were appointed to
replace each other, one after the other, for the leadership. First, Zayd bin Harith RA had to take the
charge and hold the white flag. If he got killed, Jaffar bin Abu Talib RA was to take the charge and
after him, Abdullah bin Rawaha RA. After all the planning, they bade farewell to their fellow-Muslims
and the battle occurred in Jumada Al-Ula 8AH/ September 629 AD.
Muslim army moved towards northern Syria. They were shocked to see the huge army of Byzantine.
They brainstormed their next moves while they watched their opponents for 2 nights. However, after
this, Zayd bin Harith RA led the Muslims to battle and fought fearlessly until he was stabbed to
matrydom. After him, came Jaffar bin Abi Talib RA, who fought undauntedly against the Byzantine
armies, but his right hand was cut off. He held the banner in his left hand and it also got cut off.
Then, he held the banner through both his arms, until a Byzantine soldier halved him. Thereafter,
came Abdullah bin Rawaha RA, who again fought courageously until he was killed.
After the death of the three leaders, Thabit bin Al-Arqam, an individual from Bani Ajlan came
forward and asked the Muslims to vote upon another leader. They all voted for Khalid bin Al-Waleed
RA for his brave fighting and his clever strategizing skills. It was reported by Bukhari, that he broke 9
swords, while fighting the enemy. He was then titled “Saifullah” or “Sword of Allah”, by Prophet ‫ﷺ‬.
Nonetheless, after some time into the fighting, he realized that the situation of Muslims was weak,
and it needed some new planning. So, he switched positioning of the men fighting on the right and
left flanks, and placed them in the vanguard as well, so as to deceive the Byzantine army into an
illusion that more men were reinforcing the Muslims. Indeed, this was the thought in enemy’s mind,
and it demoralized them. They started backing off, which gave Muslims chance to get back to
Madinah before the loss of life increased.
Muslim army lost 12 of their men in the battle. On the other hand, enemy’s army lost uncountable
men. However, Muslim army was not satisfied with the battle’s result, as they believed this revenge
of Al-Harith's death was not sufficient. Despite the dissatisfaction, the battle enhanced the Muslims’
image towards the world, in terms of fighting wars in the battlefield.
A. Describe the events of the Conquest of Makkah. [10]
The conquest of Makkah was a result of series of events, which initiated after the Treaty of Hudaibiya
when Banu Khuza joined hands with the Messenger of Allah ‫ ﷺ‬and Banu Bakr joined forces with the
Quraish tribe.
Banu Bakr attacked Banu Khuza after 2 years of the signing of the Treaty, with the help of Quraish,
who provided arms and weapons as well as fought with them during the darkness of night. Banu
Khuza lost a few of their men, and the rest of the 40 men sought protection with Holy Prophet ‫ﷺ‬.
After that, Hazrat Muhammad ‫ ﷺ‬offered Quraish three options, which are as follows.
a. To pay blood-money to the families of Banu Khuza’s killed men;
b. To end their alliance with Banu Bakr;
c. To end the Treaty of Hudaibiya.
The Quraish opted for the third option and agreed to dissolve the Treaty of Hudaibiya, but they
eventually realized that they did not have the capacity to compete with the Holy Prophet ‫ﷺ‬, so
they sent Abu Sufyan to convince the Messenger of Allah ‫ ﷺ‬to re-enter the Treaty and stop the
fighting. Abu Sufyan first reached to his daughter Umm-Habiba, who was also Hazrat Muhammad
‫’ﷺ‬s wife and failed to convince her to talk to her husband. Then, he went to Hazrat Abu Bakr RA,
secondly to Hazrat Umar RA, thirdly to Hazrat Usman RA and lastly to Hazrat Ali RA, but they all
refused to intervene. Also, Abu Sufyan publicly announced in Holy Prophet ‫’ﷺ‬s Mosque that no one
would be harmed but all in vain.
On the other hand, Hazrat Muhammad ‫ ﷺ‬prepared an army of 10,000 men while maintaining
complete secrecy in order to prevent any other alliance of Quraish. He left for Makkah on the 10th
of Ramadan 8th AH/630 AD. The army surrounded Makkah and stayed there. They lit up their fires in
order to magnify their quantity, which proved to demotivate the Quraish men. Abu Sufyan went to
spy on the Muslims but was caught and presented to Holy Prophet ‫ﷺ‬. He accepted Islam on the
spot.
Holy Prophet ‫ ﷺ‬divided the army into 4 groups and one of them was under Khalid Bin Waleed RA.
He ordered them to enter Makkah, but announced that three kinds of people would not be
harmed:
a. Those who stayed in their homes;
b. Those who stayed in Ka’aba;
c. Also, those who stayed in the house of Abu Sufyan, had accepted Islam.
Holy Prophet ‫ ﷺ‬guided his army not to hurt women, children and aged people and only attack
those who initiate an attack on them.
Eventually, the army entered Makkah, and the group under Khalid Bin Waleed RA got attacked. In
this fight, 14 Quraish men were killed and 2 Muslims were martyred. Afterwards, Hazrat Muhammad
‫ ﷺ‬went to Ka’aba and destroyed all 360 idols and performed Tawaf. He purified the Ka’aba
alongside Hazrat Ali RA, and recited: “And say the truth has come and falsehood has banished.
Surely falsehood is bound to parish.” (Al-Isra 17:81). The Quraish waited for him to come out and
after he did so, he said, “There is no God but Allah alone. He has no partner. He has made good His
promise. He has helped his servant and He alone has put all allies to flight. Every claim of privilege,
property or bloodline is abolished the haughtiness of the Jahiliyyah and its veneration of ancestors.
People all spring from Adam and Adam came from dust.” He also recited the following verse: “O
mankind we have created you male and female, and appointed you races and tribes that you may
know another. Surely the noblest among you in the sight of Allah is the most God-fearing of you.
Allah is All-Knowing, All-Aware.”
Later, he gathered all of them near the mount of Safa and delivered a sermon in which he talked
about the Oneness of Allah, eradication of ignored customs and exercises by the Quraish, and
stressed on the implementation of an individual duty towards mankind and Allah. He asked them,
“O people of Quraish what do you think I will do with you?” And they replied that he would treat
them well. He replied, “I shall speak to you as Yusuf [Joseph] spoke to his brothers there is no
reproach against you today; God will forgive. He is the Most merc Merciful and the Most
Compassionate” (Yusuf 12:92), he also added, “no more responsibility burdens you today, Go, for
you are free” (Ibn Ishaque). This shocked the people of Quraish and most of them embraced Islam.
Then, Hazrat Bilal RA proceeded to give Azan from Ka’aba. Holy Prophet ‫ ﷺ‬stayed for 19 days in
Makkah, before returning to Madinah and laid guidelines for the administration of Makkah and
created a boundary using pillars.
Many of the Makkans accepted Islam, including many of the former enemies, like, Hinda, Wahshi
and Ikrima bin Abu Jahl. These series of events were known as conquest of Makkah in the Holy book
of Quran as stated in this verse, “When comes the help of Allah and victory and see people entering
the religion of Allah in throngs” (Al-Nasir 110:1-2).
B. Can Muslims today learn from the Prophet ‫’ﷺ‬s treatment of his former enemies? Give reasons for
your answer. [4]
Yes, Muslims can learn multiple lesson from the way Prophet ‫ ﷺ‬treated his worst enemies after
defeating them in the Conquest of Makkah. Prophet ‫ ﷺ‬and all his followers had been persecuted
in their native city to the point that they had to leave it and find shelter in Madinah. Now that the
enemies of Prophet ‫ ﷺ‬had surrendered and he had earnt back Makkah after years of Jihad, Prophet
‫ ﷺ‬had the golden chance to avenge for every hardship that he had to face at hands of the
Makkans. Instead, he chose to forgive all of them (except those who killed his family members).
From this example of utmost mercy, Muslims learn not to hold grudges against their foes. Forgiveness
is always a better option to opt for and even if we have the capacity to take revenge, we should
not avenge, for only Allah is sooverign enough to hold the wrongdoers accountable.
A. Give a descriptive account of the battle of Hunain. [10]
The triumph of the Madinites astounded both the Arabs and other clans. Though, the ruling elite of
Ta'if, Banu Thaqeef and warrior clans of Banu Hawazin were still adversaries of Islam. Other than
them, Banu Nasr, Banu Jusham and Banu Saad bin Bakr and individuals of Banu Hilal, every one of
them were disturbed by the fall of Makkah at the hands of the Muslims and their religion posed an
extraordinary threat to them.
Malik bin Auf the general chief decided to march and battle the Muslims. Alliance forces were
prepared, and they camped outdoors in Awtas (towards the southeast of Makkah). The Banu
Hawazin and Banu Thaqeef camped in the valley of Hunain and posted their archers in the pass in
the valley which the Holy Prophet ‫ ﷺ‬and his forces had to cross before they could reach the other
side.
The Muslims’ armed force was 12,000 in number, including 2000 newly converted Makkans. The Holy
Prophet ‫ ﷺ‬marched towards the valley of Hunain. Considering how great in number the Muslims
had set out on this expedition, they had extreme confidence that transitioned into overconfidence.
Some of them said, “We shall not be defeated.” This statement was disliked by Allah, it is said in The
Holy Quran, “Truly Allah has given you victory on many battlefields, and on the Day of Hunain
(battle) when you rejoiced at your great number, but it availed naught and the earth, vast as it is,
was straitened for you, then you turn back in fight. Then Allah did send down His Sakinah (calmness,
tranquillity, and reassurance) on the Messenger (Muhammad), and on the believers, and sent down
forces (angels) which you saw not and punished the disbelievers. Such is the recompense of
disbelievers.” (09:25-26)
As the Muslims proceeded, they were met with showers of arrows from all sides, while Hawazin's
military attacked from the front. The Muslims couldn't stand the fierce assault, so they fell back. It
caused a horrible disorder among the Muslim army due to which, they fled from the combat zone
and a small band of adherents stood their ground alongside the Holy Prophet ‫ﷺ‬. At that moment,
the Holy Prophet ‫ ﷺ‬said as loud as possible: “Truly saying, I am the Prophet ‫ ;ﷺ‬I am the (grand) son
of Abdul-Muttalib.” (Al- Tabari)
These words had desirable impacts. Muslims uttered "Labbaik!" (Here we are at your service. Here
we are). They threw themselves off their camels and horses and attacked the foe in all wrath. Both
armies stood fast and battled wildly. The Holy Prophet ‫ ﷺ‬threw a handful of sand at the face of the
enemy saying, “May your faces be shameful.”
Their eyes were thick with dust and they began to retreat in utter perplexity. They fled and left their
women, children and cattle. A large booty comprised of 24,000 camels, 40,000 Uqias (ounces) of
silver and 40,000 sheep was left behind. Around 70 men of Banu Thaqeef were killed and 6000 were
kept prisoners. The goods were sent to Wadi al Jiranah and the Prophet ‫ ﷺ‬chased the fleeing foe.
Holy Prophet ‫ ﷺ‬along with other Muslims followed the enemies to the city of Taif. The enemies along
with Malik bin Auf, stayed there for about a month, as Muslims surrounded them. The hypocrites
attacked them with stones and arrows which injured the Muslims and 12 of them were also
martyred. At this moment, Holy Prophet ‫ ﷺ‬prayed to Allah, “O Allah! Give guidance to the tribe of
Banu Thaqeef and send them to me.” (Ibn-Qayyim, Zad al-Maad)
After some time, some people from the tribe of Hawazain arrived and requested Holy Prophet ‫ ﷺ‬to
return their money and people who were taken as slaves. Holy Prophet ‫ ﷺ‬agreed for the slaves to
be returned and asked his people to free them. The tribe of Banu Thaqeef came to Holy Prophet ‫ﷺ‬
later, and accepted the message of Allah in 9th Hijri. In this way, the prayer of Holy Prophet ‫ ﷺ‬was
accepted.
A. Give a descriptive account of the Tabuk Expedition. [10]
In the 9th year of the Hijrat (360 AD), the Holy Prophet ‫ ﷺ‬received information that the Roman
Emperor had organized a huge armed force, and that this force was one the Emperor himself was
commanding, and that this force had arrived near the frontier. The Prophet ‫ﷺ‬, therefore, ordered
that arrangements be made to meet this challenge. At that time there was famine in Hijaz and
scarcity of water in Madinah and the neighbouring areas. The weather was extremely hot as well.
It was also the harvestation of fruits and dates due to which some did not want to engage in warfare.
Moreover, arms and equipment for battling the large armed force of the Romans were not
available.
The Holy Prophet ‫ ﷺ‬made a request for donations. On this occasion, Hazrat Usman RA donated 900
equipped camels, 100 horses and 10,000 gold coins, to bring the total number of animals to 1000.
Hazrat Usman RA financed 2/3 of the Expedition. Hazrat Umar RA contributed half of all his wealth,
household goods and cattle and Hazrat Abu Bakr RA donated everything that he had. The Muslim
ladies too gave their ornaments and jewellery as donations. However, many hypocrites and other
Arabs made excuses for not accompanying the Muslim army, stating they were fearful of the enemy
and the heat. They also spread discontentment and fear of the enemy, amongst the rest of the
Muslims as well. Qurans says about them: "Those who were left behind rejoiced in staying behind
the Messenger of Allah and were against struggling with their possessions and their selves in the way
of Allah. They said go not forth in the heat, say the fire of hell is hotter, did they but understand"(9:81).
Hazrat Ali RA was appointed Prophet ‫'ﷺ‬s deputy in Madinah but he did not like staying back so he
came to the Prophet ‫ﷺ‬, when he was leaving for Tabuk and told him of his dissatisfaction. Prophet
‫ ﷺ‬replied: "Are you not satisfied to be to me like Harun to Musa except that there shall be no Prophet
after me?"
The Holy Prophet ‫ ﷺ‬departed from Madinah with an army of 30,000 men (biggest Muslim army ever
gathered) and camped at Tabuk. It was a difficult journey because of the exceptional heat and
the scarcity of food and water. However, the Muslims persisted and endured. The Holy Prophet ‫ﷺ‬
remained at Tabuk for 20 days, and waited for the Romans, during which various tribes came to the
Holy Prophet ‫ ﷺ‬and embraced Islam and some entered into treaties. News spread inside and
outside Arabia that the world superpower, Romans, did not show up to fight the Muslims after which
many tribes from all across came to Madinah to accept Islam (like the northern tribes of Bedouins)
and enter into alliances with the Prophet ‫( ﷺ‬including monks from St. Catherine in the valley of Sinai).
Dauma-tul-Jandal, a strategic post between Medina and Syria, was acquired as new territory.
At the point when the Holy Prophet ‫ ﷺ‬returned to Madinah, those individuals who had not joined
the expedition (mostly hypocrites) came to make their excuses. 3 genuine believers, however
admitted their mistake. They were forgiven by Allah and the Prophet ‫ ﷺ‬while the others were
denounced by the Holy Quran. The hypocrites even conspired to kill the Prophet ‫ ﷺ‬on his way back
to Madinah from Tabuk. They planned to unsettle Prophet ‫' ﷺ‬s animal and steer it to the edge of
the hill he would be passing by, so he would fall down a ravine, and be killed. Abu Qatadah and
Huzaifa bin Yaman took note and helped his animal away from the edge. Hazrat Huzaifa timely saw
these people with their faces covered and when he was going near them they fled in fear of being
recognized. Quran says regarding this: "They swear by Allah that they said nothing (evil) but indeed
they uttered disrespect and they did it after accepting Islam and they meditated a plot which they
were unable to carry out."(9:74)
The Tabuk expedition was the last military expedition in which the Holy Prophet ‫ ﷺ‬personally
participated.
B. The battle of Tabuk became a mission of peace instead of war. What can Muslims learn from
this? [4]
During the Tabuk Expedition, it so happened that when the Byzantine Empire heard of the 30,000
Muslims, advancing towards them, they did not show up to the battlefield. At this moment Prophet
‫ ﷺ‬could have pursued them, deliberately fought with them and took them out of their shelters. But
Islam never teaches Muslims to initiate war, only to act in defense if they are assaulted on the basis
of their faith. Acting in accordance to this, Prophet ‫ ﷺ‬also didn’t compel the Byzantines to fight.
Prophet ‫ ﷺ‬chose peace over warfare and as an added benefit, Prophet ‫ ﷺ‬got to make alliances
with people who resided near Tabuk. These agreements made with neighbouring tribes, further
increased the chances of prevalence of peace in that region, and decreased the probability of
wars taking root in the whereabouts of Tabuk.
A. Write an account on the events of the last year of Prophet ‫’ﷺ‬s life. [10]
In the last year of Prophet ‫’ﷺ‬s life, he went for the Farewell Pilgrimage. He announced his intentions
to his companions and Muslims from all over Arabia gathered around the Prophet ‫ﷺ‬. The Prophet ‫ﷺ‬
along with one hundred and fourteen thousand of his followers departed for Makkah on 25th Dhul
Qadah, 10 AH. He recited Talbiyah, “At your service O Allah! At your service praise and blessings
are yours and the kingdom. You have no partner. At your service.” The Prophet ‫ ﷺ‬reached Makkah
on 4th Dhul Hajj after a journey of 9 days. There he performed Tawaf of the Ka’aba and Sa’ee
between Safa and Marwa. On 8th Dhul Hajj, he went to Mina and performed Rammi. On 9th Dhul
Hajj, he came to Arafat (Mount of Mercy/ Jabal-al-Rahma). It was Friday and the Prophet ‫ﷺ‬
delivered his farewell sermon, during which he mentioned his impending death and the essence of
all his preachings.
He told people to convey the teachings of the sermon to future generations as well, “Let him who
is present tell it to him who is absent.” The Prophet ‫ ﷺ‬said, “O people! Just as you regard this day,
this month, this city as sacred, do regard the life property and honour of every Muslim as a sacred
trust.” The Prophet ‫ ﷺ‬also warned Muslims, “Beware of Satan for the safety of your religion. He has
lost all hope in leading you astray in big things, so beware of him in small things.” He also stressed
on the unity of the Muslim Ummah: “Learn that every Muslim is a brother to every Muslim and that
the Muslims constitute one brotherhood.”
In the sermon, he also talked about rights of Allah: “Behold, worship your Lord; after praying five
times a day; observe fast in the month of Ramadan; pay Zakat on your property; and perform
pilgrimage to the house of Allah.” The Prophet ‫ ﷺ‬also laid great stress on the equality of all. “O
people, you are all sons of Adam, therefore no Arab has any superiority over any non-Arab, and no
non-Arab over any Arab. No white has any superiority over any black nor any black over a white.”
Prophet ‫ ﷺ‬also categorically condemned Riba or usury (interest) in the farewell sermon.
The Prophet ‫ ﷺ‬discussed the rights of women and slaves, “O people, your wives have some rights
over you. Do be kind to them as they are your partners and committed helpers. It is true that you
too have some rights over them. Verily you have taken them on the security of Allah and made
them lawful to you by the words of Allah.” Regarding slaves, he said, “O people, treat your slaves
with kindness, clothe them as you clothe yourself and feed them as you feed yourself. If they commit
a fault that you are unwilling to forgive, then sell them.”
The Prophet ‫ ﷺ‬reiterated his finality and role as the Seal of the Prophets. He commanded Muslims to
follow Islam truly, “O people, I leave behind me two examples, the Quran and my example, the
Sunnah. If you adhere to them, you will never go astray.” Then he looked at the sky, asking Allah to
be witness to the fact that he had completed his mission. While the Muslims were in Arafat, the last
verses of Surah Maidah were revealed to the Prophet ‫ﷺ‬: “This day have I perfected your religion for
you and completed My favour unto you and chosen for you Islam as your religion.” After this, the
Prophet ‫ ﷺ‬completed his pilgrimage and then returned to Madinah.
In Madinah, the Prophet ‫ ﷺ‬made some administrative reforms. He appointed officials for Zakat
collection and systemized the provincial and tribal communities. Additionally, he organized an army
under the command of Uthama bin Zayd RA to lead an expedition to Syria for avenging the death
of his father. The Prophet ‫ ﷺ‬systemized the provinces and received many deputations either for
conversion to Islam or alliances. This year hence, came to be known as the Year of Deputations or
Aam-ul-Wafood.
After 2 months, however, the Prophet ‫ ﷺ‬fell ill with headache and fever. The Prophet ‫ ﷺ‬remained ill
for about 2 weeks. Hazrat Jibrael AS reviewed the Quran twice with him. He called upon Fatimah
RA, Hassan RA, Hussain RA and his wives. Initially, he used to carry out his duties as usual. But on the
5th day of his illness, with the consent of all his other wives, he retired to the apartment of Aisha RA.
The Prophet ‫ ﷺ‬appointed Abu Bakr RA to lead the prayers.
Prophet ‫ ﷺ‬summoned his daughter Fatimah RA and his grandsons. Thereafter, he told Fatimah RA
that she would be the first (from amongst the family) to meet him in paradise. Learning this Fatimah
RA started smiling. On the last day of his life, the Prophet ‫ ﷺ‬came to the mosque, supported by his
attendants. Abu Bakr RA who was leading the prayer, tried to retreat as he heard the approach of
the Prophet ‫ ﷺ‬but was ordered to carry on by the Prophet ‫ﷺ‬. The Prophet ‫ ﷺ‬sat on his left and led
the prayer while sitting. After the prayer, the Prophet ‫ ﷺ‬gave a sermon and said, “Allah gave one
of his servants the option of a life on this earth or a life with Him and this servant accepted the latter.”
Abu Bakr RA understood the meaning of this and wept. Holy Prophet ‫ ﷺ‬also said regarding rights of
Ansars: “I admonish you to be good to al-Ansar (the Helpers). They are my family and with them I
found shelter.” He warned the Muslims not to worship his grave and instructed Aisha RA to distribute
all the money he owned among the destitute. Hazrat Aisha RA narrates: "His last act was cleanings
of his mouth with a brush made of a soft branch of a tree (Miswak) and his last words were, ‘now,
none but he the companions on high is needed.’”
The Prophet ‫ ﷺ‬distributed the small amount of money that he had, to the destitute. The Prophet ‫ﷺ‬
passed away on Monday, 8th June, 12th Rabi-ul-Awal 632 AD 11 AH. At the time, his head was in the
lap of Hazrat Aisha RA.
The Prophet ‫’ﷺ‬s funeral prayers were performed individullay. The companions of the Prophet ‫ ﷺ‬were
greatly grieved. The Prophet ‫’ﷺ‬s body was washed and lowered into the grave by Ali bin Abu Talib
RA and Abbas bin Abdul Muttalib RA, in Aisha RA’s apartment.
Prophet ‫’ﷺ‬s demise upset the Sahaba and some were unable to fathom out what had transpired.
Hazrat Umar RA brandished his sword and affirmed that he would kill anyone who mouthed the fact
that Prophet ‫ ﷺ‬had died. Hazrat Abu Bakr RA took charge and said, "O People! Lo as for him who
worshipped Mohammad, Muhammad is died but as for him who worshiped Allah, Allah is alive and
dies not.” Then he recited the following words of Quran, "Muhammad is no more than an apostle….
Many were the apostle that passed away before him. If he died or were slain will you then turn back
on your heels?" (3:144)
B. The Farewell Sermon delivered by the Prophet ‫ ﷺ‬contains teachings for Muslims of all times.
Explain how two of these teachings can be applied today. [4]
The last sermon delivered by Prophet ‫ﷺ‬, included all the most important elements of Islam, and its
teachings. Prophet ‫ ﷺ‬talked about the importance of the Five Pillars of Islam and through them,
learning how to bring about equality and foster good morals. These preachings of Prophet ‫ ﷺ‬about
morals and equality can be applied in many situations of the present world. Firstly, racism can be
combatted by promoting an environment that treats everyone the same, regardless of colour,
race, status etc. By encouraging men and women to be treated as equals, we can prevent women
being stripped of their human rights. Banks and financial institutions can be reformed in order to
terminate dealings in interest, and take off monetary burdens off the poor. Adultery was also
discouraged by Prophet ‫ ﷺ‬and hence, we learn to be loyal to our spouses. Applying the teachings
of the sermon, we ought to take responsibility of our actions, and even if they were a crime we have
to confess and make up for them. Muslim Ummah should consider each other, brothers of one
another, and desire for them what they desire for themselves (like the Ansar and Muhajirin). We
should give same food and clothes to our servants, as we would want for ourselves. And finally, if
we want to implement the preachings of the farewell Khutba, we should worship our Creator and
Provider and fulfil His rights, for he fulfils more than just our rights.
A. Write about the Prophet Muhammad ‫’ﷺ‬s interaction with non-Muslims (Jews and hypocrites) in
Madinah. [10]
At the point when the Holy Prophet ‫ ﷺ‬migrated to Madinah in 622 AD, he equally treated everyone
from different backgorunds and cultures.
He also established Muwakhat between the Ansars and the Muhajirin, this also ended the enmity
between the Aus and Khazraj tribes of Madinah.
After the construction of the mosque, Masjid-e-Nabwi, he formally established the Covenant of
Madinah, with 3 Jewish tribes in which privileges and responsibilities were stated. The agreement
stated that the law of Allah would be the law of land and granted complete religious freedom.
Madinah would be a city of peace for both parties and both would enjoy the same security and
equal rights. It further stated that the Muslims and the Jews would be allies and would not fight
against each other. Moreover, in case of an attack on Madinah, both would assist each other to
defend it. The Holy Prophet ‫ ﷺ‬will decide all the disputes and his decision would be final.
Holy Prophet ‫ ﷺ‬also had some dealings with the Jews. He used to borrow money from them when
there was need and also in some situations, lend them. Once, there was a Jew who once grabbed
Holy Prophet ‫’ﷺ‬s collars and asked him to give back the lent money (though the date of repayment
had not yet arrived). This shocked Hazrat Umar RA and he reprimanded the Jew. Holy Prophet ‫ﷺ‬
stopped him and offered to pay the Jew money and also pay extra money as he had been scolded
by Hazrat Umar RA.
However, the Jews gradually separated themselves from the Holy Prophet ‫ﷺ‬. They persistently
ridiculed the revelations he received from God and questioned his claim to Prophethood. They
straightforwardly ridiculed him especially when the Qibla was changed and attempted to mortify
him in various manners.
The relationship between the Jews and the Muslims deteriorated when a Muslim woman was
publicly harrassed by a Jew of Banu Qainuqa who pinned her skirt to a tree, in a marketplace. He
was slaughtered by a Muslim and other Jews murdered that Muslim. When this news reached the
Holy Prophet ‫ﷺ‬, he laid siege to their fortress. This siege proceeded for 15 days after which the Holy
Prophet ‫ ﷺ‬expelled them from Madinah in 624 AD.
Another setback to the relationships between the two, was when Banu Nadir attempted to kill the
Holy Prophet ‫ ﷺ‬by throwing a huge mill stone on him when he went to take some blood money in
accordance to the treaty. They were asked to leave within 10 days. However, they left after the
siege of 14 days, with as much as they could carry, in 626 AD.
At last Banu Quraiza, the last significant Jewish tribe left in Madinah, demonstrated treachery in the
battle of Trench in 627 AD. They broke the treaty with the Muslims, conspired with the Quraish and
planned to attack the Muslims from the rear. A siege was laid on their fortresses that lasted for 25
days. After the siege, as a punishment of their treachery decided by Saad Bin Mu’az-according to
their religious scripture, Torah-around 600-700 men from Banu Quraiza were executed and their
spouses and children were taken as slaves. The Quran refers to this incident in these words, “And
those of the People of the Book who aided them-Allah did take them down from their strongholds
and cast terror into their hearts, (so that) some you slew, and some you made prisoners. And He
made you heirs of their lands, their houses and their goods---” (33:26-27)
Apart from the Jews remained the Madinites who did not become sincere adherents. Quran Says,
“When it is said to them, come to what Allah has revealed and the messenger, you see that the
Hypocrites avert their faces from you disgust.” (4:61) They were the hypocrites whose leader was
Abdullah bin Ubayy. They showed their disloyalty most unequivocally by withdrawing three hundred
pf their men before the battle of Uhad in 625 AD. Abdullah Bin Ubbay justified his action by stating
that Prophet ‫ ﷺ‬dismissed his advice of fighting from within the city. The hypocrites abandoned their
posts in the battle of Trench in 627 AD saying their homes were not safe, and that their families were
exposed to danger. Furthermore, they provided secret information of the Muslims to the Makkans
and the Jews. They did not make any financial contribution in Tabuk expedition 631 AD. After
Abdullah bin Ubbay’s demise in 631 AD many of the hypocrites repented and became genuine
Muslims.
Moreover, Holy Prophet ‫ ﷺ‬also sent a lot of letters to various empires’ kings to invite them to Islam.
Also, he signed a peace treaty with the Najran Christians, and allowed them to worship in the
Muslims’ mosque, according to their own religious rituals.
Just before leaving Tabuk Prophet ‫ ﷺ‬also signed a treaty with the monks of St. Catherine in the valley
of Sinai. The pact stated that Muslims would protect Churches and Monasteries and would not
demolish them for interests of the Muslims. All ecclesiastical property (Churches, Monaestries etc.)
was to be exempted from all taxes and no priest or pastor was to be removed from his post by
Muslims. In addition, Christians would not be forced to convert and if a Christian woman married a
Muslim man, she was to have liberty to follow her religion.
Q. Write about Prophet ‫ ﷺ‬as a role model of excellence. [10]
Holy Prophet ‫ ﷺ‬had plenty of excellent qualities, including forgiveness, humility, trustworthiness,
justice and fairness, generosity and patience. He is an excellent model for the Muslims to follow in
all walks of life. Even Allah testified to his ideal character: "And you stand on an exalted standard of
character” (68:4). Qur’an also states: “You have indeed in the Apostle of Allah a beautiful pattern
of conduct." (33:21), and, "He who obeys the messenger obeys Allah" (4:80). The Prophet ‫ ﷺ‬himself
knew it was his duty to be the role model for the humanity, because he said: "Allah sent me to
complete the excellent virtues and to perfect the good manners.” Hazrat Aisha R.A also was witness
to the excellence in the nature of her husband and when asked about the habits of Prophet ‫ﷺ‬, she
replied, "His habits were in accordance with teachings of Quran." Muslims should take the Prophet
‫ ﷺ‬as a model for themselves in every sphere of life and should mold their character and personality
according to it.
Forgiveness:
The Prophet ‫ ﷺ‬was very merciful and forgiving. The Prophet ‫ ﷺ‬said, “Allah does not show mercy to
those who do not show mercy to others.” Once the Prophet ‫ ﷺ‬was told by a man how he (the man)
buried his daughter alive in the pre-Islamic time. The child cried “father, father,” but the man did
not stop dropping the stones and earth on her. Hearing this, the Prophet ‫ ﷺ‬wept till his beard
became wet.
Once children of non-Muslims came to fight in battle. These children were slain. When the Holy
Prophet ‫ ﷺ‬heard of this, he was very depressed. He said, “Even children of non-Muslims are better
than you.” The Prophet ‫ ﷺ‬went to invite the people of Taif to Islam. The leaders of the city Masud,
Habib and Abd Ya Lail told the slaves to chase the Prophet ‫ ﷺ‬out of the city. The Holy Prophet ‫ﷺ‬
was pelted with stones, so much so that, Prophet ‫’ﷺ‬s shoes were filled with blood. When in a garden,
Angel Jibrael AS came along with angel in charge of the mountains. The angel said, “If you would
like, I will crush these people between these mountains.” The Prophet ‫ ﷺ‬said, “No, but I hope Allah
will create from their seed those who will worship none but Allah the One.” And he further prayed:
“O Allah forgive them and guide them, for they know me not”.
The Prophet ‫ ﷺ‬was persecuted very harshly by the people of Makkah. Their persecution intensified
to the point that the Prophet ‫ ﷺ‬had to leave his city. At the time of the conquest of Makkah in 8 AH,
however, the Prophet ‫ ﷺ‬declared a general amnesty. “O sons of Quraish what do you think I will do
to you.”, “You are a noble brother and a son of a noble brother” they said. Holy Prophet ‫ ﷺ‬said, “I
will speak to you as Yousaf spoke to his people. Go you are free. No blame on you be this day.”
The Prophet ‫ ﷺ‬even pardoned his worst enemy Hinda and Wahshi, who had killed his uncle, Hamza,
in the battle of Uhad.
At the time of the siege of Taif, the companions came to the Prophet ‫ ﷺ‬and asked the Prophet ‫ﷺ‬
to curse the people of Taif. They said, “O apostle of Allah. Thuqaif’s arrows have scorched us. So,
supplicate Allah to punish them.” The Prophet ‫ ﷺ‬instead prayed for the Banu Thuqaif, “O Allah! Give
guidance to Thuqaif and send them to me.” The Prophet ‫ ﷺ‬even forgave Wahshi who had killed the
Prophet ‫ ﷺ‬beloved uncle Hamza RA in the battle of Uhad. Prophet ‫ ﷺ‬also prayed the funeral of
Abdullah bin Ubbay despite many of his companions, telling him not to do so and Allah saying that
he would not forgive Abdullah.
Quran mentions about his mercy in the following verse: “Hold to forgiveness; command what is right”
(7:199).
Humility and Simplicity:
The Prophet ‫ ﷺ‬was very humble and modest. The Prophet ‫ ﷺ‬forbade the companions from standing
up when they sensed his presence. He said, “Do not stand up for me as the foreigners do to show
respect.” The Prophet ‫ ﷺ‬never considered himself above anyone. He took part in all the battles
alongside the Muslim warriors. The Prophet ‫ ﷺ‬took part in the construction of the Masijd-e-Nabwi, in
Madinah as an ordinary labourer. The Prophet ‫ ﷺ‬took part in the digging of the trench in the battle
of Trench. The Prophet ‫ ﷺ‬once went to gather sticks for the Muslim army when it was camping. He
also said: “Do not praise (worship) me as the Christians praised the son of Mary, I am a servant of
God, call me a servant and messenger of God.” As he entered Makkah, during its Conquest, he
had his head down in humility, so much so that his beard touched the animal he rode.
The Prophet ‫ ﷺ‬did his chores himself. He used to milk his sheep, sew his garment, collect wood.
Hazrat Aisha RA (his wife) narrates: “The Prophet ‫ ﷺ‬of Allah used to sew his garment, patch his
sandals and conduct himself at home as any of you does. He was a human being, searching his
garments for lice, milking his sheep and doing his own chores.” He used to eat simple food and his
clothes used to have patches.
Honesty and Trustworthiness:
The Prophet ‫ ﷺ‬was known for his honesty and trustworthiness. He was given the titles of “Sadiq” and
“Ameen” for these qualities respectively. The Prophet ‫ ﷺ‬was very honest in his trade and day to day
dealings. It was his honesty and trustworthiness which impressed Khadijah RA to the extent that she
proposed to marry him. Maisara, who had been sent on the trade journey to accompany the
Prophet ‫ ﷺ‬spoke very highly of the Prophet ‫ ﷺ‬character and told Hazrat Khadijah RA how the
Prophet ‫ ﷺ‬had sold the defective grain at a lower price and informed the buyers of the fault.
In 605 AD, a dispute arose amongst the Quraish-after the Ka’aba had been reconstructed-of the
placement of the Black Stone. All the tribes eager to have the honour of placing it, threatened to
go to war, if their chief wasn’t made to put the Black Stone in its assigned position. An old man
suggested accepting the arbitration of the first person to enter the Haram the next day, which
happened to be, Hazrat Muhammad ‫ﷺ‬. The Prophet ‫ ﷺ‬placed the stone on a white sheet and told
the chieftains of all the tribes to hold the corners of the sheet. When at the right height, the Prophet
‫ ﷺ‬positioned the stone with his own hands. The Prophet ‫’ﷺ‬s trustworthiness is proved by the fact that
everyone was ready to accept his arbitration on the matter. Holy Prophet ‫ ﷺ‬also kept his word in
the Treaty of Hudaibiya and sent back all Makkans who had come to Madinah without seeking
consent to leave (despite the vice versa not being true). He even sent back Abu Jandal-who was
an escapee, bound in chains by his non-Muslim father-even though the Treaty hadn’t been
recorded in writing at that point in time.
The Prophet ‫ ﷺ‬was entrusted with the belongings of the Quraish even after he started preaching
Islam. At the time of migration to Madinah in 627 AD, the Prophet ‫ ﷺ‬entrusted the belongings to Ali
RA to return them to their owners, demonstrating his trustworthiness. Abu Jahl once said,
“Muhammad I do not say you are a liar but what you say, I do not think right.” Even Abu Sufyan
(while he was still an enemy of the Messenger of Allah ‫)ﷺ‬, testified in front of Heraclius that Prophet
‫ ﷺ‬never told lies or broke promises.
Earlier in 613 AD, when the Prophet ‫ ﷺ‬called all the people of Makkah at the hill of Safa and asked
them, “O people, if I tell you that an army is standing on the other side of this hill, would you believe
me.” The people said, “Yes, because we have never heard you tell a lie.”
Justice, Fairness and Equality:
The Prophet ‫ ﷺ‬was very just. He was the leader of Madinah and as decided in the Charter of
Madinah, his decision over disputes was final. Once a woman from the reputable tribe of Banu
Makhzoom, stole. The Prophet ‫ ﷺ‬ordered her hand to be cut off as the amount of the stolen items
exceeded the Nisab. Usama Bin Zayd RA, intervened for her and requested the Prophet ‫ ﷺ‬to forgive
her as she was from a noble clan, the clan of the Prophet ‫ﷺ‬. Hearing this, the Prophet ‫ ﷺ‬spoke
furiously, “The people before you were destroyed because they used to inflict the legal punishment
on the poor and forgive the rich. By Him Whose Hand my soul is, if my daughter, Fatimah did this, I
would have cut off her hand.” The Prophet ‫ ﷺ‬did not revise his decision demonstrating justice. He
treated equally all prisoners of Badr, even his own uncle, cousin & son-in-law (who were also
amongst prisoners of war). He took part in the digging of the trench in battle of Trench, in
construction of Masjid-e-Nabwi, and also went to collect wooden sticks for camping during the
wars.
The Prophet ‫ ﷺ‬used to borrow money from the Jews at times when some destitute would come and
the Prophet ‫ ﷺ‬would be short of money. Once a Jew came to the Mosque of the Prophet ‫ ﷺ‬and
grabbed him by his collar and shook him, demanding his money back even though the agreed
day for this had not yet come. Seeing this, Umar RA who was sitting nearby got angry and scolded
the Jew. The Prophet ‫ ﷺ‬stopped him and returned the Jew’s money and paid some extra amount
for the scolding of Umar RA.
Once some Jews of Khyber killed a Muslim in the city. The sons of the deceased brought the matter
to the light of the Prophet ‫ﷺ‬, asking for justice. The Prophet ‫ ﷺ‬said, “If you swear as to who committed
the murder you shall be able to take your right from them.” The sons said, “How can we swear when
we did not witness the murder.” There was no doubt that the Jews had killed the Muslim as Khyber
was inhabited by the Jews only. However, as there was no witness to the crime, the Prophet ‫ ﷺ‬payed
the blood money from the state treasury, to the victim’s family and did not demand anything from
the Jews.
Generosity:
The Prophet ‫ ﷺ‬was very generous. He never saved money for himself. He once received 70,000
Dirhams but distributed it all amongst the poor. He used to give a lot in charity especially during
Ramadan. Whenever he received some money from expeditions, he would give most of it away in
alms to the poor and the destitute. Prophet ‫ ﷺ‬once donated goats to a needy person, from the
spoils of war. The goats were so many that they could occupy an entire valley. Even if the Prophet
‫ ﷺ‬had no money to give and a poor man would come for aid, the Prophet ‫ ﷺ‬would not send him
away empty-handed, but would borrow some money from his companions and give it to the
needy. He said: “I would not like to have gold equal to this mountain of Uhad, unless nothing of it,
not even a single Dinar of it remains with me for more than three days, except something which I
will keep for repaying debts.”
At the time of the death of the Prophet ‫ﷺ‬, he gave away all the money that he had in charity, that
is to say that Prophet ‫ ﷺ‬did not leave behind any inheritance. Once a Bedouin came to the Prophet
‫ ﷺ‬and asked for something to satisfy his hunger. The Prophet ‫ ﷺ‬gave him the milk of a goat but the
Bedouin’s hunger persisted. The Prophet ‫ ﷺ‬gave him the milk of 7 goats to satiate his hunger. At
another occasion, a Jew came to Prophet ‫ ﷺ‬asking for repayment of the money he had lent to
him, though the due date hadn’t yet been surpassed. He misbehaved and even held Prophet ‫ﷺ‬
from the collar. But Prophet ‫ ﷺ‬gave him not only the amount he borrowed but extra money too!
Once a hungry, destitute man came to the Prophet ‫ ﷺ‬saying that he had nothing for him and his
family to eat. The Prophet ‫ ﷺ‬himself only had sack of flour which he gave to this man. The Prophet
‫ ﷺ‬himself did not eat anything that night. He wasn’t only generous with material possessions but also
with his supplications. He even prayed for his enemies.
Patience and Perseverance:
The Prophet ‫ ﷺ‬was persecuted harshly during his stay in Makkah. However, the Prophet ‫ ﷺ‬was
patient and did not give up preaching Islam. The leaders of the Quraish ridiculed the Prophet ‫ﷺ‬.
They called him a magician, a soothsayer. In order to prevent people from converting to Islam, they
spread the rumours that Muhammad ‫ ﷺ‬was such a powerful magician that he could separate a
husband from wife, a son from father and a man from his tribe.
Leaders of the Quraish persecuted the Prophet ‫ ﷺ‬physically and psychologically. Uqba bin Muayt
placed camel intestines on his back, as he prostrated. Abu Lahab called the Prophet ‫ﷺ‬, “Abtar”-
one who had no son to carry forth his name-after the death of the Prophet ‫’ﷺ‬s second son,
Abdullah. Abu Lahab’s wife Umm-e-Jameel used to tie brambles and throw them in the path of the
Prophet ‫ ﷺ‬to injure him. After the revelation of Surah Lahab, Abu Lahab made his sons, Utba and
Utaiba, divorce their wives, Ruqayya RA and Umm-e-Kulthoom RA, respectively, who were the
daughters of Holy Prophet ‫ﷺ‬, in order to put him in distress. Muhammad ‫ ﷺ‬instead continued his
mission of spreading Islam. An old woman regularly, threw rubbish in his path but instead of seeing
red, Prophet ‫ ﷺ‬went to care for her during her illness.
The Quraish even came to Abu Talib and pressurized him to surrender Muhammad ‫ ﷺ‬to them. When
Abu Talib told about this to his nephew, Allah’s Apostle said, “O uncle, even if they place the sun
on my right hand and the moon on my left, I will not renounce my mission unless Allah fulfils my
mission or kills me in the process.” Hearing the Prophet ‫’ﷺ‬s determination, Abu Talib refused to the
Quraish. He rejected the alluring bribes that the Quraish offered him and even endured the 3-year
boycott of Banu Hashim. He waited until God commanded him to migrate, in spite of the
heightening persecutions.
After the Prophet ‫ ﷺ‬was also persecuted by the people of Taif but despite this, the Prophet ‫ﷺ‬
continued trying to preach his religion in the city for some days. Even after the death of Abu Talib
which resulted in the Prophet ‫ﷺ‬, losing the protection of his clan, the Prophet ‫ ﷺ‬tried to preach in
Makkah. When no more conversion came into effect, the Prophet ‫ ﷺ‬did not lose hope and started
preaching to the pilgrims who came to Makkah from Yathrib, at a place called, Aqabah. The
people of Taif stoned the Prophet ‫ ﷺ‬till his blood filled his footwear, but he prayed for them: “O Allah
forgive them and guide them, for they know me not”. He was also patient during the pauses
between each revelation.
Prophet ‫’ﷺ‬s companions asked to curse the enemy during battle of Uhad, but he replied: "I have
not been sent to lay a curse upon men but to be a blessing to them”. In battle of Hanain he prayed
for his opponents, "O Allah! Give guidance to the tribe of Banu Thaqeef and send them to me.”
First Islamic Community
Wives
Hazrat Khadijah RA
Hazrat Khadijah RA belonged to a Quraish family. Her father Khuwalid ibn Assad left her a fortune
since he was a wealthy businessman. She continued his business after his death and used to send
products to other countries. She had 3 children from her past 2 marriages. The children were Harith,
Hinda, and Hind. She rejected several marriage proposals after her husbands’ death.
Holy Prophet ‫ ﷺ‬was famous for his truthfulness and honesty, and because of this, someone
recommended his name to Hazrat Khadijah RA for carrying out business. She sent her merchandise
with him to Syria, which returned huge profits. Moreover, Hazrat Khadijah RA’s servant Maisara also
praised the Holy Prophet ‫ ﷺ‬in front of her. Hazrat Khadijah RA was so impressed with his nature that
she sent him an offer to marriage, through her friend Nafeesa. Holy Prophet ‫ ﷺ‬consulted his uncle,
Abu Talib on this offer and accepted it. They got married when she was forty years old and he was
25 years old. They had 6 children from the marriage, 2 sons who died in infancy, and 4 daughters.
The eldest son was Qasim RA, for which Holy Prophet ‫ ﷺ‬was known as ‘Abu Qasim’. The younger son
was Abdullah RA, who was given the title of ‘Al-Tahir’ and ‘Al-Tayyab’. Four daughters of Holy
Prophet ‫ ﷺ‬and Hazrat KhadijahRAwere Zainab RA, Ruqayya RA, Kulthoom RA, and Fatimah RA.
Hazrat Khadijah RA was beloved to Holy Prophet ‫ ﷺ‬and he respected her very much. She always
stood by him in times of need. She was present for him when he received the first revelations and
came home terrified, she comforted him and assured him that Allah would never do something
harmful to him. She took him to her cousin Waraqa bin Naufil and he told him that he is now the
Messenger of Allah. Holy Prophet ‫ ﷺ‬was facing financial instability, and she resolved it. She put all
her wealth at his disposal, which is also stated in Quran, “And He found you in need and He made
you independent.” (93:8). She faced all the criticism for supporting him, but she never backed out.
She was also the first person ever to accept Islam.
The year she passed away was called the ‘Year of Grief’, which is the 10th year of Prophethood. Holy
Prophet ‫ ﷺ‬always thought highly of her and kept her in his memories. He once said, “The noblest
woman of the world are Maryam and Khadijah.” Hazrat Jibrael AS used to send greetings to her
through the Holy Prophet ‫ﷺ‬.
Once Holy Prophet ‫ ﷺ‬was with Hazrat Aisha RA, when Hala, Hazrat Khadijah RA’s sister visited him.
Holy Prophet ‫ ﷺ‬recognized her from her voice, as it resembled that of Hazrat Khadijah RA. He said,
“this must be Hala; her voice is just like that of Khadijah.” Hazrat Aisha RA replied, “How is it that you
always think of the old woman, who is no more living, when Allah has given you much better wives.”
Then Holy Prophet ‫ ﷺ‬said, “Never better.” “She was the wife who believed in me when others
rejected me. When people refused to believe me, she affirmed my truthfulness. When I stood
forsaken, she spent her wealth to lighten a burden of my sorrow.” His love for her was so immense
that it even sometimes caused Hazrat Aisha RA to become jealous. He never married anyone else
while Hazrat Khadijah RA was alive. She is referred to as the “Mother of Believers”, by the entire
Muslim Ummah.
B. Taking two aspects of their relationship, explain how the marriage of the Prophet ‫ ﷺ‬and Khadijah
RA sets a good example for Muslim marriages today. [4]
Prophet Muhammad ‫ ﷺ‬and Hazrat Khadijah RA's relationship was that of love and understanding,
which is an inspiration for all. Prophet ‫ ﷺ‬also did not object to Hazrat Khadijah RA conducting her
business. In turn, Hazrat Khadijah RA supported her husband throughout the difficulties that hindered
the course of his life. This teaches couples today to stand with each other even during hardships
and times of distress. She consoled him when Prophet ‫ ﷺ‬received the first revelation and was anxious
and fearful. Khadijah RA accepted Islam there and then, and never stopped believing in the
honesty of Prophet ‫ﷺ‬. This acts as an example for spouses to prop up each other when disheartened
because that is the true essence of marriage as shown by Khadijah RA and Prophet ‫ﷺ‬.
Hazrat Saudah RA
When the Holy Prophet Muhammad ‫’ﷺ‬s first wife, Hazrat Khadijah RA, passed away, her death left
him bereft. It is reported that when Hazrat Khaulah bint Hakimra RA–the wife of Hazrat Uthman bin
Maz’un RA commented, “O Messenger of Allah! You have become so lonely and saddened after
Hazrat Khadijah RA’S demise,” the Holy Prophet ‫ ﷺ‬responded, “Of course – after all, she was the
mother of my children and supervisor of the house.” Hazrat Khadijah RA had managed the
operations of her household so well that it allowed the Holy Prophet ‫ ﷺ‬to fully focus on carrying out
his religious obligations and responsibilities. Her death also left a vacuum in the communal life of
the Muslims and in the education and moral training of Muslim women. And so, Prophet
Muhammad ‫ ﷺ‬decided to marry Hazrat Saudah RA, a widow.
Hazrat Saudah RA’s father, Zama’ah bin Qais, was from a branch of the Quraish clan, whereas, her
mother, Shammus bint Qais, belonged to the tribe of Banu Najjar in Madinah. Following the
Messenger of Allah ‫’ﷺ‬s claim to Prophethood, Hazrat Saudah RA had the honour of accepting Islam
during the early period of Islam. She was married to her cousin, Hazrat Sukran bin ‘Amoro Al-
Qarshira’ RA. He had the privilege of being a companion of the Holy Prophet ‫ﷺ‬, and also had the
distinction of migrating to Abyssinia (2nd group). Hazrat Saudah RA accompanied him throughout
the migration, although, according to some narrations, Hazrat Sukran RA passed away during the
journey to Abyssinia. Therefore, in addition to having performed migration, Hazrat Saudah RA also
earned the distinction of becoming the widow of a Muhajir (migrant) Companion.
Hazrat Khaulah bint Hakimra RA, an esteemed female companion, went to the Holy Prophet ‫ ﷺ‬as
a representative for the rest of the Muslims and offered some suggestions to him regarding suitable
marriage partners. They found the environment in the Prophet ‫’ﷺ‬s home to be forlorn, with no one
to care for his children, other than him. Out of these suggestions, the Holy Prophet ‫ ﷺ‬expressed a
preference for Hazrat Saudah RA, who was a relatively older widow. Hazrat Khaulah RA then spoke
to Hazrat Saudah RA. Her response was, “I have believed in the Messenger of Allah ‫ ﷺ‬and I am
within his Bai’at; what could be a greater privilege for me than this marriage proposal?” Hazrat
Khaulah then went to Hazrat Saudah RA's father. He responded, “What could be a better and more
honourable marriage proposal for Saudah than this?” And so, they tied the knot during the Makkan
period. The marriage happened 1 month after the death of Khadijah RA and Saudah RA was 50
years of age at the time. The Messenger of Allah ‫ ﷺ‬fixed her jointure at 400 Dinars and Hazrat Saudah
RA along with children from her first marriage joined the household of Prophet Muhammad ‫ﷺ‬. She
had the privilege of becoming the first wife of the Prophet ‫ ﷺ‬after the tragic death of his most
beloved wife, Khadijah RA.
Before her marriage to the Holy Prophet ‫ﷺ‬, Hazrat Saudah RA had a few dreams regarding the
Messenger of Allah ‫ﷺ‬, which she narrated to her husband, one of which Hazrat Saudah RA reported:
“Long before marrying the Holy Prophet ‫ﷺ‬, I saw in a dream that the Holy Prophet ‫ ﷺ‬had come and
placed his feet upon my neck. I related this dream to my husband. He remarked, ‘If this dream is
true then after my death, you shall tie the knot with the Holy Prophet ‫ﷺ‬.”
She was the one who accompanied Prophet ‫’ﷺ‬s daughters, Umme Kulsoom RA and Fatimah RA to
Madinah (622 AD). The first house to be built in Madinah was hers as she was the only wife of Prophet
‫ ﷺ‬at that time.
In the Madinan era, around 6th or 7th AH, Saudah began to feel that the Prophet ‫ ﷺ‬might divorce
her. Muhammad ‫ ﷺ‬had allocated different nights to his wives so each of them was given the same
level of attention and love. Saudah RA gave a portion of time that was allotted to her, to Aisha RA.
Saudah RA was very generous and spent a lot in the way of Allah.
Due to Hazrat Saudah RA’s endearing simplicity and straightforwardness, she would at times
unintentionally amuse the Holy Prophet ‫ﷺ‬. E.g. when she found out about the appearance of Dajjal
she became so scared that she hid under the bedding and this incident has been narrated by
Hazrat Aisha RA. Hazrat Saudah RA was of a very simple and pious disposition. Her faith was
unquestioning, so much so that whenever she heard something pious or beneficial, even once, she
would adopt the practice resolutely. Upon the occasion of the Last Pilgrimage to Makkah, the Holy
Prophet ‫ ﷺ‬mentioned to his companions that, “This may be my last Pilgrimage. After this, obstacles
shall be created.” Hazrat Saudah RA, in her simplicity, stuck to these words of the Holy Prophet ‫ﷺ‬
and took them literally! During the Farewell Hajj Prophet ‫ﷺ‬, asked his wives not to leave their houses
after his death. Saudah RA followed this command very strictly and didn’t even leave for Hajj or
Umrah.
Hazrat Saudah RA had a particular love for the Holy Prophet ‫ﷺ‬. In his last illness, the Holy Prophet ‫ﷺ‬
said, “Among the pure wives of the Prophet ‫ﷺ‬, the first wife to meet me there will be the one with the
longest hands.” After hearing this, the Prophet ‫’ﷺ‬s wives began measuring their hands to check who
was most fortunate enough to have the longest hands and thus be the first to reach her beloved!
Hazrat Saudah RA, who was also tall, turned out to have the longest hands. She was very pleased
and said, “This good fortune will fall to my lot first and I will be the first to be reunited with my
beloved.” She died in 22 AH and was buried in Jannat-ul-Baqi.
Hazrat Aisha RA
Hazrat Aisha RA was the daughter of Hazrat Abu Bakr RA and she knew the Holy Prophet ‫ ﷺ‬since
childhood. Holy Prophet ‫ ﷺ‬married her when she was 9 years old. It was reported that one of the
reasons why Holy Prophet ‫ ﷺ‬married her was to make his relationship with Hazrat Abu Bakr RA
stronger. She was the 3rd wife of Prophet ‫ﷺ‬.
She did not start living with Hazrat Muhammad ‫ ﷺ‬till 2 AH/624 AD. Hazrat Aisha RA was so full of life
that she always attracted Holy Prophet ‫ﷺ‬, and became dear to him. She was always considered
his primary wife. He always supported her and was fond of her. She accompanied Prophet ‫ ﷺ‬to the
battle of Uhad and nursed and gave water to the wounded. There was also, one event which
humiliated the Holy Prophet ‫ ﷺ‬because falsity surfaced regarding the character of Hazrat Aisha RA.
The incident that was the root of the rumours, was when she went on an expedition with Holy
Prophet ‫ ﷺ‬and got lost while looking for her misplaced necklace. Holy Prophet ‫ ﷺ‬proceeded without
noticing her absence. She was waiting for the Holy Prophet ‫ ﷺ‬to find her or some help so that she
gets back to Madinah. While she was sitting in the desert waiting, a handsome young man, Safwan
ibn Muattal, passed by her and helped her to get back to Madinah. On seeing her, coming back
with some strange man, rumours were spread against her. The leader of the hypocrites, Abdullah
ibn Ubayy, was so inimical towards the Holy Prophet ‫ﷺ‬, that he made a huge issue about this event,
which grew to imply adultery. However, Hazrat Aisha RA’s innocence was proved in verses which
were revealed to the Holy Prophet ‫ﷺ‬. The verses stated: "Indeed, those who came up with that
outrageous slander are a group of you. Do not think this is bad for you. Rather, it is good for you.
They will be punished, each according to their share of the sin. As for their mastermind, he will suffer
a tremendous punishment.” (24:11-19) This verse clearly showed that Hazrat Aisha RA was not at
fault. Moreover, this verse also showed Allah’s opposition towards false allegations levelled against
her. This verse clearly shows that Allah dislikes people who spread false news about someone.
However, Holy Prophet ‫ ﷺ‬continued loving and respecting his wife, Hazrat Aisha RA. The verses of
Tayammum were also revealed at a place where water was scarce and the time for the Salah was
about to end, but Prophet ‫ ﷺ‬and the Sahaba were busy looking for a lost piece of jewellery
belonging to Aisha RA. The verses stated: "But if you are ill, on a journey, or have relieved yourselves,
or been intimate with your wives and cannot find water, then purify yourselves with clean earth,
wiping your faces and hands. And Allah is Ever-Pardoning. All-Forgiving." (4:45)
Holy Prophet ‫ ﷺ‬even wished to spend his last days in Hazrat Aisha RA's apartment, where she took
care of her. He was also buried in her apartment. At the age of 18, she became a widow.
She was one of the most learned wives of the Prophet ‫ﷺ‬. She memorised the Qur’an during Prophet
‫’ﷺ‬s lifetime. Many Muslim leaders came to consult her on religious matters. She was known to report
numerous of Ahadith. It was said that she reported a total of 2210 traditions. In Musnad, by Ahmed
ibn Hanbal, he included a lot of her traditions. Also, 300 of her Ahadith were included by Al-Bukhari
and Muslim, in their Sahih.
She was always known for her knowledge and beauty. She lived during Hazrat Abu Bakr RA, Hazrat
Umar RA and Hazrat Usman RA’s caliphate. She stayed out of social activities, during Hazrat Abu
Bakr RA and Hazrat Umar RA’s time, but opposed some policies of Hazrat Usman RA. However, she
was in total opposition to the brutal murder of Hazrat Usman RA. She fought in a battle called the
battle of Camel. The battle was lost by the Muslims, and she went back to Madinah with great
respect. After this event, she stayed out of all the politics. She lived 47 years after the demise of the
Messenger of Allah ‫ ﷺ‬and spent this time preaching what he preached. She died in 58 AH/ 678 AD
and was laid down in Jannat-ul-Baqi.
B. How can Hazrat Aisha RA be seen as a role model for Muslims now? [4]
Hazrat Aisha RA was a competent teacher of Sunnah and Islam as a whole. She was also one who
was consulted by many companions of the Prophet ‫ ﷺ‬like Hazrat Umar RA, when they needed
guidance regarding the religion. Her verdicts on Islamic matters were also trusted by the whole
community. She was a Haffiza (memorized the whole Quran by heart). Aisha RA was considered
more learned than many men of her time. This should inspire Muslims and especially those who are
female, to gain religious education and teach it to others as well. She displayed perseverance
during hardships and was generous with her financial assets. She took part in public life, including
battles. This should encourage present-day Muslim women, to partake actively in nation-building
by acquiring education and necessary skills in e.g. medicine, teaching, research, nursing, and all
other kinds of careers. Hazrat Aisha RA was a living example of an empowered woman and defies
all norms of today's patriarchal society that promotes the stripping of women's rights, like those to
education and freedom of expression.
Hazrat Hafsa bint Umar RA
Hazrat Hafsa RA was the daughter of Umar RA and Zainab bint Mazun RA. She was born 5 years
before the Holy Prophet ‫’ﷺ‬s Prophethood. She belonged to the tribe of Banu Adi and was first
married to Khunais. She entered into the religion of Islam, along with her parents and husband. She
travelled to Abyssinia with her husband. She was one of those who travelled to Madinah, as well
(with her father). Khunais fought in the battle of Badr and was martyred. After her Iddat period was
over, Holy Prophet ‫ ﷺ‬offered to marry her. She agreed, and they got married. Holy Prophet ‫ﷺ‬, also
wanted to strengthen his ties with Hazrat Umar RA and his family.
Hazrat Hafsa RA once got jealous of the fact that Holy Prophet ‫ ﷺ‬went to another one of the wives’
house and ate honey from there because he liked it. Hafsa RA told Prophet ‫ ﷺ‬that his mouth didn’t
smell nice after consuming and in response, he said he wouldn’t ever eat honey again. Allah
revealed (66:01) that Prophet ‫ ﷺ‬shouldn’t make Haram for himself something Allah had made lawful
for him. Hafsa RA. Thereafter, sought forgiveness from Prophet ‫ﷺ‬.
Hazrat Hafsa RA was one of the most devoted and pious ladies. She spent 8 years with Prophet ‫ﷺ‬,
as his wife. She had the honour of memorizing the Quran by heart, after Hazrat Aisha RA. When the
Quran was compiled, one of the copies was conferred to Hazrat Hafsa RA for safe-keeping, which
is known as, ‘Mushaf-e-Hafsa’. Hazrat Usman RA took the copy for bringing the Quranic copies in
unanimity. She is known to have narrated 65 Ahadith. She died when she was around 65 years old.
Hazrat Zainab bint Khuzayma RA
Hazrat Zainab bint Khuzayma RA belonged to the tribe of Banu Hilal and was born 13 years before
Prophethood. Stepsister of Umm-Al-Fadhl, wife of Prophet ‫’ﷺ‬s uncle, Abbas. Also the stepsister of
Hazrat Maymuna RA (Mother of the Faithful). They were half-siblings. She became Muslim when
Islam was a fairly new religion. Abdullah bin Jahsh RA was her first husband, who got martyred in
the battle of Uhad. After 1 year of his death, Holy Prophet ‫ ﷺ‬offered to marry her, because of her
husband’s services towards Islam, and she accepted the proposal. Holy Prophet ‫ ﷺ‬offered her to
marry because he wanted to provide for her a house to live in and, protection so that she does not
fall into the hypocrites’ hand. She married the Holy Prophet ‫ ﷺ‬in 3 AH. She was 30 years old while
the Prophet ‫ ﷺ‬was 55 years old at the time of their marriage.
She was a very generous and unselfish person. She was known as, ‘Umm al-Masakin’, or, ‘Mother of
the Destitute’. She died 3 months after her marriage. She was laid down in Jannat-ul-Baqi and Holy
Prophet ‫ ﷺ‬conducted her funeral prayers and lowered her corpse into the grave.
Hazrat Umme Salamah RA
Umme Salamah RA was the daughter of Abu Umayyah. She belonged to a noble family and was
amongst the first people to move to Abyssinia along with her husband, Abu Salamah RA. He died
while defending Islam in the battle of Uhad. After her husband’s death, Hazrat Abu Bakr RA and
Umar RA first offered her to marry him, but she refused. Hazrat Umar RA said, at this occasion, that
she was not drawn to anyone, in comparison to her husband, but then Holy Prophet ‫ ﷺ‬sent her a
marriage proposal. She accepted the proposal and they got married in 4 AH.
She was among the very first converts of Islam and the first woman in Islam, to have migrated to
Madinah. She was a devoted and pious woman. She was a Hafiz-e-Quran and took part in
numerous expeditions. It was reported that at Hudaibiya when Holy Prophet ‫ ﷺ‬asked everyone to
sacrifice something, she asked Holy Prophet ‫ ﷺ‬to sacrifice something first so that people would
follow him, because he had observed that they weren’t responding to his commandment of
sacrifice. It was known that she reported the traditions of Holy Prophet ‫ﷺ‬, Hazrat Fatimah RA, and
her first husband Abu Salamah. She reported about 378 Ahadith. She was the last among the wives
to die at the age of 84.
Hazrat Zainab bint Jahsh RA
Hazrat Zainab bint Jahsh RA was Holy Prophet ‫’ﷺ‬s cousin, being the daughter of his paternal aunt,
Umayya bint Abdul Muttalib. Her real name was, Barra, but the Prophet ‫ ﷺ‬gave her the name of
Zainab, as he preferred it. The Holy Prophet ‫ ﷺ‬tried to convince her to marry Hazrat Khadijah RA’s
former slave, Zayd RA, whom Holy Prophet ‫ ﷺ‬had freed and treated as his own son. Hazrat Zainab
bint Jahsh RA initially refused the offer, but at last, agreed and married Zayd RA, on account of the
following Quranic verse: "It is not fitting for a believer man or woman when a matter has been
decided by Allah and His Messenger, to have any option about their decision: if anyone disobeys
Allah and His Messengers he is clearly on the wrong path." (33:56) She never treated him as his
equal and always reminded him about the disparity in their status. After 1 year, Zayd RA got
separated from her, even after the Holy Prophet ‫’ﷺ‬s persuasion against it. After their separation, the
Holy Prophet ‫ ﷺ‬proposed to her for marriage, after receiving a Quranic injunction to do so (following
the Iddat period). She agreed to the proposal and they got married. This was one of the most
important events in Islam, as stated in Quran, “Behold! You said to one Who had received the grace
of Allah and your favour: ‘Retain your wife, and fear Allah.’ But you hid in your heart what Allah was
about to make manifest: You feared the people, but it is more fitting that you should fear Allah. We
joined her in marriage to you.” (33:40)
This verse allowed Holy Prophet ‫ ﷺ‬to marry his stepson’s wife, as he would not be allowed to marry
his real son’s wife since she would have become like her daughter. “Muhammad is not the father of
any of your men, but the Messenger of Allah and the Seal of Prophets. And Allah has full knowledge
of all things.” (33:40) This verse clearly stated that there is a difference in the treatment of biological
and adopted sons.
Hazrat Zainab RA used to say to the other wives of the Prophet ‫ﷺ‬, "You were given in marriage by
your families while I was married (to the Prophet ‫ )ﷺ‬by Allah from over seven heavens.” She
extremely God-fearing and was known as Umm al-Hikma (Mother of Wisdom), due to her intellect.
Zainab RA was also called 'one with the long arm' because she was generous when it came to
spending for noble causes. She died in 20 AH/ 641 AD during the reign of Umar RA as Caliph. Holy
Prophet ‫ ﷺ‬had predicted that she was to be the first one to die after him.
Hazrat Juwariyya bint al-Harith RA
Hazrat Juwariyya bint al-Harith RA was one of the Holy Prophet ‫’ﷺ‬s wives. She was the daughter of
the head of Banu Mustaliq. She was captured by the Muslims during the expedition against Banu
Mustaliq, in 5 AH/ 627 AD. She was given as a reward to Thabit bin Qays, but she did not want to
stay with him and wanted to be free. She approached the Holy Prophet ‫ﷺ‬, some months later, and
converted to Islam. She also informed him of her inability to buy herself liberty. Prophet ‫ ﷺ‬gave her
freedom and proposed to her. They were married in 628 AD. She also asked the Holy Prophet ‫ ﷺ‬to
free all of her tribal people, and he agreed to it. Later her father and tribesmen entered Islam as
well. She used to offer lengthy prayers and was regular in fasting. She learned recitation of Qur’an
from Hazrat Aisha RA and used to spend lots of time in recitation of the Holy Book. Aisha RA stated
about her: “She was a pleasant woman. No one saw her except he became captivated by her”.
She died after some years after 50 AH/ 670 AD.
Hazrat Umme Habiba RA
Hazrat Umme Habiba RA was the daughter of Abu Sufyan, who was the enemy of Islam initially. She
entered into the religion of Islam, along with her first husband, Ubaidullah bin Jahsh (brother of
Hazrat Zainab bint Jahsh RA). She travelled to Abyssinia with her husband and gave birth to her
daughter, named Habiba RA. Hence, she came to be known as, Umme Habiba.
Later, her husband moved to follow the teachings of Christianity and left Islam. After this incident,
Hazrat Umme Habiba RA got separated from her husband. The people of Madinah convinced Holy
Prophet ‫ ﷺ‬to marry her so that she can start a new life and she can be protected from the enemies
and her father. After her Iddat period got completed, Holy Prophet ‫ ﷺ‬proposed to her and she
accepted the offer. They were married in the 7th year of Hijrah.
She was one of the most God-fearing and pious ladies. She always followed the path of Allah and
taught others to do so. She was a firm believer of Islam. She always helped the people including
orphans and widows. She was respectful towards the Holy Prophet ‫ ﷺ‬and she never allowed anyone
to disrespect him, not even her father. When Abu Sufyan visited for the renewal of the Treaty of
Hudaibiya, she did not allow him even to sit on Prophet ‫’ﷺ‬s bed, because he was still a non-believer
at the time.
She was the one to take food and water for everyone trapped in Hazrat Usman RA’s house. She
was stopped, however, by the opponents. She died during her brother Mu'awiyah RA's governance
and is laid down in Jannat-ul-Baqi in 44 AH.
Hazrat Safiyya bint Huyayy RA
Hazrat Safiyya bint Huyayy RA was the daughter of Holy Prophet ‫ ﷺ‬opponent, from the tribe Nadir.
Nadir tribe was evicted from Madinah after the war erupted between the pagans and Muslims. The
tribe settled in Khyber. But during the Khyber expedition, numerous people of the Nadir tribe were
taken as hostages by the Muslims and she was part of Dahia’s share of the war prisoners. Prophet ‫ﷺ‬
bought her freedom and proposed to her. She married him in 628 AD and accepted Islam. When
Holy Prophet ‫ ﷺ‬saw her, he threw his cloak over her, which indicated that she was the Holy Prophet
‫’ﷺ‬s chosen one. This strengthened Jewish and Muslim relations. She was known to report a lot of
Holy Prophet ‫ ﷺ‬Ahadith. She was intelligent, charitable, and fiercely loyal to Prophet ‫ﷺ‬. Saffiya RA
accompanied her husband to the Farewell Pilgrimage. She outlived him by 38 years and died at 60
years of age, in Ramadan of 50 AH/ 670 AD. She was buried in Jannat-ul-Baqi.
Hazrat Maymuna bint al-Harith RA
Hazrat Maymuna bint al-Harith RA was living the life of a widow after the death of her husband. She
was living in Makkah when Holy Prophet ‫ ﷺ‬went for the Umrah of 3 days. Hazrat Abbas RA, Holy
Prophet ‫ ﷺ‬uncle, who also was Hazrat Maymuna RA’s brother-in-law, convinced him to marry her.
He agreed and proposed to her. She agreed to the proposal. The Messenger of Allah ‫ ﷺ‬invited all
the Makkans in the event of their marriage, but Holy Prophet ‫ ﷺ‬was required as per the rules of
Treaty of Hudaibiya, to leave Makkah in 3 days. So, they had a ceremony outside Makkah in 629
AD. She was settled with the Holy Prophet ‫’ﷺ‬s other wives. She was the last one of his wives to accept
Islam. Her original name was, Barrah, but the Prophet ‫ ﷺ‬wished to change it to, Maymuna, meaning
“The Blessed” as the marriage with her marked the end of the long period when he was deprived
to even have a glimpse of his hometown, Makkah. She died in 61 AH/ 681 AD and was laid to rest
in Jannat-ul-Baqi.
Hazrat Rehana bint Sham’oon RA
Hazrat Rehana bint Shamoon RA was Holy Prophet ‫ ﷺ‬another wife. She was from the tribe of Banu
Nadir and had married a man from Banu Quraiza. Rehana RA was captured by the Muslims when
the tribe was attacked. Holy Prophet ‫ ﷺ‬offered her to accept Islam and marry her. She initially
refused and lived in her own apartment in solitude. She entered Islam after a couple of years but
wasn’t ever part of the ‘Mother of the Faithful’. Some accounts say that the Holy Prophet ‫ ﷺ‬married
her, but these were untested claims. She died soon after the Farewell Hajj, almost 10 years after
Holy Prophet ‫’ﷺ‬s death.
Hazrat Maria Qibtia RA
After the Treaty of Hudaibiya, Holy Prophet ‫ ﷺ‬preached about the message of Allah to a lot of
people. He also sent letters to various country leaders persuading them to enter into the religion of
Islam. One of the letters of invitation was sent to the leader of Egypt. The Egyptian leader did not
accept Islam, but he treated the messenger who delivered the letter with great respect. He also
sent gifts to the Muslims in 628 AD, amongst which Hazrat Maria Qibtia RA and her sister were sent
as per their tradition. She accepted Islam on her way to Madinah when they heard about Islam
and its teachings from their escort, Hatib. She was married to Holy Prophet ‫ﷺ‬. She was the humblest
and most righteous person. She was beloved to Holy Prophet ‫ﷺ‬, since after Hazrat Khadijah RA she
had the privilege of giving birth to Holy Prophet ‫ ﷺ‬son, Hazrat Ibrahim RA. Later, he died in infancy,
which made both the parents upset. All sources affirm her being a part of the ‘Mothers of the
Faithful’. She was regarded by Hazrat Umar RA and Hazrat Abu Bakr RA. After Holy Prophet ‫ ﷺ‬death,
she was also given the pension. She was buried in Jannat-ul-Baqi after her death 5 years after that
of the Prophet ‫ﷺ‬.
B. "The best of you is the one best to his wife." Explain what the Prophet ‫ ﷺ‬meant by this statement
and how it is relevant to Muslims now. [4]
This Hadith teaches one that the measure of how good a person is none other than how that person
treats his wife. Prophet Muhammad ‫ ﷺ‬treated his wives with love, compassion, and kindness, which
reflects in his Hadith as well, which teaches Muslims to compete not in wealth or careers but in how
they behave with their wives. Those who prize their wives are those who deserve the most respect
and praise. Presently, many Muslims do not treat their wives well, they emotionally and/or physically
torture them as if they were their slaves. But all these actions contradict what the relationship of
Hazrat Muhammad ‫ ﷺ‬with his wives teaches us.
Descendents/Children of Prophet Muhammad ‫ﷺ‬
Daughters
Zainab RA
Hazrat Zainab RA was the eldest daughter of the Prophet Muhammad ‫ ﷺ‬and was born in the 5th
year of his first marriage, when he was 30, in 598 AD. She was married to Abu Al-Aas bin Rabi RA,
Khadija RA’s nephew, and had two children, Ali RA and Umaymah (who was married to Hazrat Ali
bin Abu Talib RA later). Moreover, she entered into the religion of Islam, as soon as her father, Holy
Prophet ‫ ﷺ‬became the messenger and started spreading the message of Allah. Despite her
husband not becoming Muslim, unlike her, she did not leave her husband alone and kept
persuading him to accept Islam.
Her husband, Abu Al-Aas RA was a pagan and fought against Holy Prophet ‫ﷺ‬. He participated in
the battle of Badr, against the Muslim forces. In the battle, he was taken as a prisoner of war. His
wife, Hazrat Zainab RA sent her mother’s necklace as ransom to free her husband. Upon receiving
the necklace, Prophet ‫ ﷺ‬got nostalgic, as the necklace belonged to Hazrat Khadijah RA, so he
freed Abu Al-Aas RA on the condition that he would send his daughter to Madinah after returning
to Makkah. Abu Al-Aas RA kept his word and sent her to Madinah to live with her father. She was
attacked on her way and got injured by the Quraish. Later Abu Al-Aas returned the debts and
anything he owed back to their respective owners in Makkah and announced his acceptance of
Islam (because he was deeply affected by how Holy Prophet ‫ ﷺ‬had treated the prisoners of war of
Badr). He came back to Madinah and asked for permission of Holy Prophet ‫ ﷺ‬to live again with his
wife, which the Prophet ‫ ﷺ‬accepted. She died after one year of living again with her husband, in 8
AH.
Ruqayya RA
She was born 3 years after the birth of Hazrat Zainab RA when the Prophet Muhammad ‫ ﷺ‬was 33
(601 AD). She was married to Utba, son of Abu Lahab, the Prophet Muhammad ‫'ﷺ‬s uncle, but had
not yet started living with him when Surah Al-Lahab was revealed. Abu Lahab called his sons Utba
and Utaiba (to whom Umme Kulsoom RA, another daughter of the Prophet Muhammad ‫ ﷺ‬was
married) and said to them, “Unless you both divorce the daughters of Muhammed, I am not going
to see your faces.”
They divorced their wives. Later, upon the fall of Makkah, Utba embraced Islam. Hazrat Ruqayya
RA after this divorce was married to Hazrat Usman RA. The couple migrated to Abyssinia twice.
Hazrat Usman RA and Hazrat Ruqayya RA had also migrated to Madinah before the Prophet
Muhammad ‫ ﷺ‬arrived in the town. At the time of Badr, Hazrat Ruqayya RA was ill. Usman RA was,
therefore, asked by the Prophet Muhammad ‫ ﷺ‬to stay in Madinah and look after her. She died
subsequently of this illness in 2 AH/ 624 AD. The news about the victory in Badr was received in
Madinah when people were returning from Ruqayyah RA’s funeral. The Prophet Muhammad ‫ ﷺ‬was,
therefore, not present at her burial. Her only son died at the age of 6 after her death.
Umm-e-Kulsoom RA
She is the 3rd daughter of the Prophet Muhammad ‫ ﷺ‬and was born in 603 AD. She was married to
Utaiba, son of Abu Lahab, but had not yet started living with him when Utaiba divorced her after
the revelation of Surah Al-Lahab. After divorcing her, Utaiba came to the Prophet Muhammad ‫ﷺ‬
and used most insolent words to him. The Prophet Muhammad ‫ ﷺ‬cursed him by praying: “O, Allah!
depute one of Your dogs to punish him."
She endured the 3 years of Boycott of Banu Hashim, in the valley, Sh’ib Abi Talib. She migrated to
Madinah with her stepmother, Hazrat Saudah RA. After the death of Hazrat Ruqayya RA, Hazrat
Umme Kulsoom RA was also married to Hazrat Usman RA in Rabi-ul-Awwal, 3 AH. The Prophet
Muhammad ‫ ﷺ‬said: “I have given Umme Kulsoom in marriage to Usman by command."
She died issueless in Sha’ban, 9 AH/ 630 AD. After her death, the Prophet Muhammad ‫ ﷺ‬is reported
to have remarked: “Even if I had one hundred daughters, I would have given all of them in marriage
to 'Usman (one after the other), if each one had died." She had no offspring.
Hazrat Fatimah RA
Hazrat Fatimah RA the 4th and the youngest daughter of the Prophet Muhammad ‫ﷺ‬, and the "Head
of the ladies in Paradise" was born 5 years before Prophethood. She was married to Ali RA in 2 AH
and began to live with him 7 and a half months later. She was around the age of 18 and Ali RA was
about 23 years old, at the time of their union. Of all the daughters, she was the most loved by the
Prophet Muhammad ‫ﷺ‬. Her father used to stand up whenever she marked her presence. Whenever
he went out on a journey, she was the last one to a part and when he returned home, she was the
first one to meet him. She worried about her father during the time of the Makkans’ persecution.
She was also the one who aided the Prophet ‫ ﷺ‬when Uqba bin Muayt placed camel intestines on
his back while her prostrated. When Ali RA intended to marry Abu Jahl's daughter, she was very
grieved and expressed her grief to the Prophet Muhammad ‫ﷺ‬. The Prophet Muhammad ‫ ﷺ‬said to
Hazrat Ali RA: "Fatimah is a part of my body. Whoever grieves her, grieves me. Ali RA gave up the
idea of a second marriage during her lifetime. She was accompanied by Hazrat Saudah RA, her
stepmother, at the time of Hijrat.
At the time of Prophet ‫’ﷺ‬s last illness, she became very upset, but when Prophet ‫ ﷺ‬told her she
would be the first one out of his kin to meet him in paradise she smiled out of joy. It was about 6
months after the death of the Prophet Muhammad ‫ ﷺ‬that Hazrat Fatimah RA fell ill. One day she
said to her maid: "I want to take a bath. Arrange some water for me." She took a bath and changed
her clothes. She then desired her bed to be placed in the middle of the room. She laid herself down
on the bedding, with her face towards Qibla and her right hand under her right cheek, and said, "I
am now going to die." The next moment she was no more. She died in 632 AD. The Prophet
Muhammad ‫'ﷺ‬s progeny continued through her and her sons, Hassan RA and Hussain RA, and shall
continue through their children. She had 3 sons and 2 daughters. Hazrat Hassan RA and Hazrat
Hussain RA were born in the 2nd and the 3rd year after the marriage, respectively. Her other son was
named Mohsin and her daughters were Zainab and Umme Kulsoom.
B. What can we learn from Prophet ‫’ﷺ‬s bond with Fatimah RA? [4]
Muslims can learn a lot from the Holy Prophet ‫’ﷺ‬s bond with Fatimah RA and his treatment with
daughters. He always regarded his daughters and never treated them with disgrace and contempt.
He never lets them feel that they are not wanted. Muslims should treat their daughters the same,
never consider them less in any area as compared to their sons. Holy Prophet ‫ ﷺ‬always stood in
respect of Fatimah RA. Muslims should treat their daughters just like they would treat their sons, in
terms of education and other necessities. They should never curse their daughters and wish that
they should have sons instead of daughters because Holy Prophet ‫ ﷺ‬never did.
Descendents/Grandchildren of Prophet Muhammad ‫ﷺ‬
Imam Hassan RA
The eldest son of Imam Ali RA and Lady Fatimah al-Zahra RA, and second of the Twelve Imams,
Imam al-Hassan RA was born in the year 3 AH, three years after the migration to the city of Madinah.
Hassan RA, (born 624 AD - died 670 AD, Madinah), was the grandson of the Holy Prophet ‫ ﷺ‬and
elder son of Prophet ‫’ﷺ‬s daughter Fatimah RA. He belonged to the group of the five most holy
persons of Shiah, those over whom Muhammad spread his cloak while calling them “Ahl-e-Bait”
(The People of the House). After his father, Ali RA, he was considered by many of his contemporaries
to be the rightful Caliph. Both the grandsons were extremely dear to Holy Prophet ‫ ﷺ‬and he was
very happy and joyful about them. Holy Prophet ‫ ﷺ‬used to let both of the grandsons sit on his back
while he was prostrating and instead of bothering his grandsons, he used to prolong his sujood.
Prophet ‫ ﷺ‬loved them a lot, Hazrat Barra reported, “I saw the Prophet ‫ ﷺ‬while Hassan RA was upon
his shoulder saying, “O Allah! I love him so love him.””
Also, he was referred to on numerous occasions as the “Son of the Holy Prophet Muhammad ‫ﷺ‬.” This
title is also affirmed by the Qur’an in the Ayah associated with the incident of the Mubahala (3:61),
in which Imam Hassan RA was amongst those whom the Prophet ‫ ﷺ‬considered his son (alongside
his brother Hussain RA). Hazrat Anas reported, “Nobody resembled the Prophet ‫ ﷺ‬more than Hassan
RA, son of Ali RA”.
Imam Hassan bin Ali RA had the misfortune of witnessing many of the early tragedies that befell
Islam including the denial of his father’s leadership, and then the turbulent period which
encompassed his father’s rule as Caliph, in which three separate civil wars were fought.
As a child, Hassan RA lived with Muhammad ‫ ﷺ‬for 7 years, and after the latter’s death in 632 AD he
was politically inactive until the end of the caliphate of Usman Ibn Affan RA. Hazrat Usman RA was
murdered in 656 AD. Hazrat Ali RA became the next caliph, and in the civil wars that soon broke
out, Hassan RA was sent to the important Iraqi city of Kufa to secure acceptance of Ali RA’s rule
and, if possible, obtain military reinforcements. When Hazrat Usman RA was tortured by his enemies
and was sieged in his house, Imam Hassan RA along with his brother was directed by Hazrat Ali RA
to take water for him and guard the main gate against the insurgents. Later he fought in the battle
of Siffin, which, although not a defeat, did mark the beginning of a steady deterioration in Hazrat
Ali RA’s position. After Ali RA’s martyrdom in 661 AD, never having chosen a successor, many of his
followers pledged their loyalty to Hassan RA.
Following the death of Hazrat Ali RA, Hassan RA became responsible for the leadership of the
Ummah both spiritually (as the 2nd Imam) and politically (as caliph). He encountered rampant
corruption which had overwhelmed the Muslim Empire and entered into a peace treaty with
Mu’awiyah RA, Governor of Syria. Hassan RA was not a warlike person and although some of his
followers resented it fiercely, he opened peace negotiations and later in 661 AD abdicated the
caliphate to Mu’awiyah RA proving the Hadith of the Prophet ‫ ﷺ‬in which it was said that Hassan RA
will bring peace among two big groups of Muslims, “This son of mine is Sayyid (i.e. chief) and I hope
that Allah will help him bring about reconciliation between two Muslim groups.” Hassan Ibn Ali RA
obtained a generous pension and could live peacefully in Madinah.
Hassan RA died in 50 AH/ 670 AD at the age of 45. Many early sources say his death was the result
of poisoning by one of his wives, Jaudah bint al-Ashʿath.
Imam Hussain RA
Imam Hussain RA, the 3rd Imam was born on 3rd of Shaban, 4 AH and was named by Prophet ‫ﷺ‬. in
Madinah. On his birth, the Holy Prophet Muhammad ‫ ﷺ‬prophesied that the faith of Islam would be
rescued by his second grandson Hussain RA. He was the second son of Hazrat Ali RA and Hazrat
Fatimah RA. He was born in 4 AH/ 626 AD. Holy Prophet ‫ ﷺ‬was fond of him, just as he was of his elder
brother, Imam Hassan RA. Holy Prophet ‫ ﷺ‬also allowed him to sit on his back while offering prayer.
Prophet ‫ ﷺ‬said, “Hassan and Hussain are my flowers in the world” Anas bin Malik reported that when
Allah’s messenger ‫ ﷺ‬was asked which member of his family was dearest to him, he replied, “Al-
Hassan and Al-Hussain”. He would usually ask Fatimah RA, “Call my two sons to me” and then would
sniff and cuddle them. Prophet ‫ ﷺ‬said about Hussain RA, “Hussain is from me and I am from Hussain.
Allah loves him who loves Hussain.” He resembled the Prophet ‫ ﷺ‬a lot.
Imam Hussain RA was not happy when his brother abandoned the caliphate to Mu’awiyah RA. He
was 44 years old (50 AH/ 670 AD) when Hazrat Hassan RA died. He was always open about his dislike
towards tyranny, and refuse to accept Mu'awiyah RA’s son, Yazid, as the caliph. Yazid was known
for his devilish character and brutish conduct. He was known as the most licentious of men. The
people having known and understood the character of Yazid formed a covenant by which
Mu’awiyah RA could not appoint Yazid as his successor.
Yazid demanded allegiance from the Holy Imam Hussain RA, who could have never agreed to it
at any cost. The people, fearing death and destruction at the hands of the tyrant, had yielded to
him out of fear. Imam Hussain RA said that come whatever may, he would never yield to the devil
in place of God and undo what his grandfather, the Holy Prophet ‫ ﷺ‬had established.
The refusal of the Holy Imam RA to pay allegiance to this fiend marked the start of the persecution
of the Holy Imam RA. As a result, he had retired to Madinah where he led a secluded life. Even here
he was not allowed to live in peace and was forced to seek refuge in Makkah where also he was
badly harassed and Yazid plotted to murder him in the very precincts of the great sanctuary of
Ka’aba.
To safeguard the great sanctuary, Imam Hussain RA decided to leave Makkah for Kufa just a day
before the Hajj (pilgrimage). When asked the reason for the mysterious departure from Makkah,
fore-going the pilgrimage which was to be held only the next day, Imam Hussain RA said that he
would perform the year’s pilgrimage at Karbala, offering the sacrifice, not of any animals, but his
kith and kin and some faithful friends.
On the way, he was discouraged by a lot of people from going to Kufa as they were renowned for
disloyalty, but he did not stop. His motivation ignited when he learned that enemies are coming
with an army to attack and that Muslim Ibn Aqeel and other supporters were also killed. Ubaidullah
bin Ziyad sent an army of 4000 men under Umar bin Sa’ad. They intercepted Hazrat Hussain RA on
his way to Kufa at a place called Karbala. He camped at Karbala, on 1st Muharram 61 AH/680 AD.
The enemy’s army sieged them and prevented them from even drinking water from River Euphrates.
Both parties conversed to end the conflict, but both were not ready.
When the Holy Imam RA with his entourage had reached Karbala, he declared: “This is the land,
the land of sufferings and tortures." He alighted from his horse and ordered his followers to encamp
there saying, "Here shall we and our children be martyred. This is the land about which my
grandfather, the Holy Prophet ‫ ﷺ‬had foretold, and his prophecy will certainly be fulfilled."
At the dawn of 10th Muharram, the Imam RA glanced the army of Yazid and saw Ibn Sa’ad ordering
his forces to march towards him. He gathered his followers and addressed them thus: "Allah has,
this day, permitted us to be engaged in holy war, and He shall reward us for our Martyrdom. So,
prepare yourselves to fight against the enemies of Islam with patience and perseverance. O sons
of the noble and self-respecting persons be patient! Death is nothing but a bridge which you must
cross after facing trials and tribulations to reach the Heavens and its joys. Which of you do not like
to go from this prison (world) to the lofty palaces (Paradise)?"
Having heard the Imam RA’s address, all his companions were overwhelmed and cried out, "O our
Master! We are all ready to defend you and your Ahlul-Bait, and to sacrifice our lives for the cause
of Islam."
Imam Hussain RA sent out from his camp his followers, one after another to fight and sacrifice their
lives in the way of the Lord. Lastly, when all his 72 men and children had laid down their lives, Imam
Hussain RA brought his 6-month-old baby son Ali Asghar RA and holding him in his own hands,
demanded some water for the baby, dying of thirst. The thirst of the baby was quenched by a
deadly poisoned arrow from the brute forces, which pinned the baby’s neck to the arm of the
helpless father. At last, when the 6-month-old baby was also killed, Imam Hussain RA addressed
God: "O Lord! your Hussain has offered in your way whatever you had blessed him with. Bless Your
Hussain, O Lord, with the acceptance of this sacrifice. Every thing Hussain could do till now was
through your help and by your grace." Lastly, Imam Hussain RA came into the field and was killed.
The details of his merciless slaughter are heart-rending. The forces of Yazid, having killed Imam
Hussain RA, cut and severed his head from his body and raised it on a lance. The severed head of
the Holy Imam began glorifying God from the point of the lance saying, "Allahu Akbar", All glory be
to God Who is the Greatest. Imam Hussain RA was buried in presently southern Iraq, previously
known as Karbala.
Twelve Imams:
Imamat is a concept which, according to Shia beliefs is an entitlement sent upon a member of Holy
Prophet ‫’ﷺ‬s family with a pure soul, who then further confers the title to another family member,
which he believes is pure and deserving, not necessarily, the eldest one. Hazrat Imam Hussain RA
received the title of Imamat from his brother Hazrat Imam Hassan RA. The office of Imamat started
from Holy Prophet ‫ ﷺ‬and then moved to Hazrat Ali RA and then moved to his male offspring, which
he had with Holy Prophet ‫’ﷺ‬s daughter, Hazrat Fatimah RA. There are in total Twelve Imams, which
is an important factor in Shia beliefs. These Twelve Imams, along with Holy Prophet ‫ ﷺ‬and Hazrat
Fatimah RA, are known as Fourteen Pure Souls.
Ali Zayn Al Abidin RA:
Hazrat Zayn Al Abidin RA was the son of Imam Hussain RA, who was the only one to survive the
battle of Karbala. He went to fight along with his father, but because he was sick, he was not able
to take part and stayed back and survived the slaughtering.
He was born on 15th Jumada Al-Awl 36 AH. His real name was Imam Sajjad, but he was given the
title of Zayn Al Abidin and Sajjad. He was given the title of SajjadRAbecause he used to prostrate
every time he thought about Allah and the benefits provided by Him to mankind. He used to shake
with fear of Allah whenever he prayed.
He was married to the Iranian king, Yazdgard’s daughter. After the battle of Karbala, he was taken
to Damascus with all the women and children, but later could go to Madinah because Yazid
wanted to avoid any kind of backlash from the public. However, after some time, he was brutally
tied and was again, sent to Damascus by the orders of the Umayyad Caliph, Abdul Malik. He later
came back and retired from all kinds of public affairs. He only stayed in touch with few people who
were taught under the guidance of Imams, including Abu Hamza Thumali and Abu Khalid. He was
a God-fearing man and always ready to help anyone in need. His writings include Sahifah-
Sajjadiyah which included 57 supplications (duas). He was poisoned by Walid Bin Abdul Malik on
the orders of Hashim and died in 25th Muharram 95 AH/713 AD.
Muhammad Al-Baqir RA:
Imam Muhammad Al-Baqir RA was born in 57 AH/667 AD. He was born to the Fourth Imam, Imam
Ali Zayn Al-Abidin RA, and Fatimah RA, the daughter of Imam Hassan RA. He was given the title of,
Imam, by his father. He was 4-years-old at the time of the battle of Karbala, so fortunately he stayed
alive during this battle.
During his Imamat time, there was chaos and fighting caused by the unjust rule of the Umayyad
Caliphs. However, the Umayyad Caliphs were going through some family issues, which was
beneficial for the family of the Holy Prophet ‫ﷺ‬, as the Umayyad stayed away from them. He took
the charge during the four Umayyad Caliphs' time, including Waleed Bin Abdul Malik, Sulaiman bin
Abdul Malik, Umar Bin Abdul Aziz, and Hasham Bin Abdul Malik. He was considered as someone
with a lot of knowledge regarding religious matters. The battle of Karbala caused people to pay a
lot of attention to the Imams. He was known to report numerous Ahadith.
It was stated by Muhammad bin Muslim, “There was nothing which flashed across my mind and did
not ask Muhammad Baqir till I asked him thirty thousand questions.” He was poisoned by Ibrahim
Ibn Walid on the instructions of Caliph Hisham Ibn Abd-al Malik and died in 114 AH/ 732 AD.
J’affar Sadiq Ibn Muhammad RA:
He was the son of Fifth Imam, Muhammad al-Baqir RA, and was born in 83 AH/702 AD. He was given
the title of Imam from his father and was there as Imam, during the Umayyad and Abbasid
Caliphate.
He had extensive knowledge regarding spiritual and religious matters. During his time, he had the
opportunity of spreading the Islamic teachings to the people around him, because the situation
was better in his lifetime, due to the fighting in the duration of the Muslim Empire. He had countless
followers, both from Shia and Sunni sects. The followers from the Sunni sect, included, Imam Abu
Hanifah, the founder of the Hanafi school of law, Sufyan Thauri, and Quadi Abu Bukhtar. The followers
from the Shia sect were inclusive of, Muhammad bin Muslim, Jabir bin Hayan, the alchemist,
Zararah, Mu’min Taq, and Hisham. There were about 4000 Hadith followers produced in his time. He
generated the Ja’ffariah jurisprudence. It was said that the Ahadith reported in the time of Holy
Prophet ‫ ﷺ‬and the rest of the Ten Imams' time, were less than the Ahadith reported in Fifth and Sixth
Imams’ time in office.
He was such a humble person, that he used to wear patchy clothes. He was always used to help
poor people and ate simple food. He was tortured during the Umayyad Caliphate and was sent to
Iraq during the Abbasids' Caliphate, but then he could come back. After coming back, he stayed
low and reduced his public affairs. He was killed by poison on the orders of Abbasid Caliph Mansur
in 148AH/ 785 AD.
Musa Ibn J’affar Kazim RA:
He was born in 128 AH/744 AD, in the house of the Sixth Imam, Imam J’affar Sadiq RA. He was the
Imam during the time of Abbasid Caliph Mansur, Mehdi, and Harun. He was known as, Al-Kazim,
because of his control over his anger. He was a very humble and devoted person. He was always
ready to help the poor and do charity. The Abbasid Caliph, Harun tortured the Imam during his
reign.
Harun seized the Imam RA while he was praying in Holy Prophet ‫’ﷺ‬s mosque, and sent him to Basra,
then to Baghdad and for 14 years, he was detained in jail. He was known for his long prostrates, and
he was always recalling Allah and reading Quran. His death happened while he was prostrating
because he was poisoned by Harun, in 188 AH/799 AD. He was laid down in a graveyard in
Kazimiyah city.
Ali Ar Raza RA:
Imam Raza RA was the Eighth Imam, who received the title of Imamat from his father Imam Musa
Ibn J’affar Kazim RA during the time of Caliph Harun, and his sons Ameen and Mamun. He was born
in 148 AH/765 AD.
Caliph Mamun inflicted a lot of hardships upon the Imams. He developed a proposal in which he
offered to become a successor of the Eight Imams and include them in politics. Mamun believed
that this will reduce their popularity among the people as they would be as they would become a
part of politics, and would not criticize the government. However, Imam Raza RA was invited by
Mamun to Marwa to make the offers. Two offers were made, including Mamun becoming the
successor of the Eight Imams and Imam Raza RA becoming the Caliph. Imam Raza RA refused to
both but eventually agreed to him becoming the successor. Nonetheless, Mamun realized the
growing popularity of the Shia sect and plotted to kill Imam Raza RA.
Imam Raza RA used to hold a lot of debates and discussions regarding religious matters and scholars
always presented their opinions. All the Eight Imams before Imam Raza RA attended this event and
its points were recorded in the Shia literature. He was always known to be respectful and generous.
After Mamun understood Imam’s popularity, he poisoned him and he was buried in the city of
Mashhad, in Iran previously known as Toos. He died in 203 AH/817 AD.
Muhammad Al-Jawad (Taqi) RA:
He was born in 195 AH/ 809 AD, to the Eighth Imam, Imam Raza RA. He was famous for his generous
and humble personality and how open-handed he was in helping others in need. He was in
Madinah, at the time his father died. After the death of his father, he was invited by the Caliph
Mamun to visit Baghdad. In Baghdad, Mamun behaved very nicely and portrayed that he cared
about Imam Taqi RA. He even offered to marry his daughter with him. After staying for some time
and marrying Mamun’s daughter, he returned to Madinah. However, after the death of Caliph
Mamun, Caliph Mautasim took the charge and invited Imam Taqi RA again to Baghdad. On this
trip, he was poisoned by his wife, as per the instructions of Caliph Mautasim. He was laid down in
the shrine of Kaznain, in Baghdad in the time 220 AH/ 835 AD.
Ali Al-Hadi RA:
He was the Tenth Imam, son of Imam Taqi RA, born in 212 AH/827 AD. His original name was Ali Ibn
Muhammad Naqi. He was the Imam during times of 7 Abbasid Caliphs, including, Mamun,
Mautasim, Wathiq, Mutawaqil, Muntasir, and Mutazz. Al-Hadi was the title given to him.
He was known for his generosity and God-fearing nature. He was always ready to do charity. There
was one event in which he received 30,000 Dirhams from the Caliph and, instead of saving it for
himself, he divided it among people and said, “Go and pay your debts and spend it for your children
and dependents and forgive me.”
After the death of Caliph Mamun, Mutawaqil took up the throne. He had a distaste for the family
members of Holy Prophet ‫ ﷺ‬and was always trying to create difficulties for them. He even removed
the mausoleum of Imam Hussain RA and frequently said bad words about Hazrat Ali RA. He called
Imam Ali al-Hadi RA to Samarrah and tried to mock him.
The Imam RA was present in Madinah at the time of his father’s death. He was known to spread the
teachings of Islam to all the other people around him.
He was poisoned in the time of M’utazz, and he died in 254 AH/ 868 AD. He was laid down in
Samarrah Mosque, al-Askari.
Hassan al-Askari RA:
He was the Eleventh Imam, born in 232 AH/845 AD, in the house of the Tenth Imam, Imam al-Hadi
RA. He held the office of Imam for about 7 years but spent most of it in seclusion. There were strict
commandments imposed over him and he was always being watched over. It was according to
the Hadith, that his son would be, Mehdi RA, so he was always under scrutiny, due to the Caliph’s
fear, of him having a male heir. Even when the news about his sickness came around! The Caliph
was always informed about his condition and when he died, all the slaves in the house were
checked by the midwives if any one of them was having his child. He was a pious and giving person.
He spent most of his time in prison and only maintained relations with the known Shia people and
not all the common people.
He was poisoned on the orders of Abbasid Caliph, Mutamid, and died in 260 AH/872 AD.
Imam Muhammad Mehdi RA:
Imam Mehdi RA was born in 255 AH in Iran, in the house of Hassan al-Askari RA. He was remembered
with a lot of titles, including Hujja - The proof of truth, Al Imam Al Muntazar – The Awaited Imam,
Sahib Al-Zaman – The Lord of the Age, and Al-Mahdi – The Guided One. In his time as Imam, he was
mostly staying away from social activities, and in Ghayba (occultation). After some time, there
came a period, where the situation was not extremely bad, so Imam Mehdi RA interacted with 4 of
his deputies and conveyed his message through them to the public. But he did not talk to anyone
from 329 AH/941 AD, till the current time. It is believed that he will come back to defeat the evil
army-under the guidance of Dajjal-at the time when the world ends, and the final Judgement Day
comes. It is also believed that he is looking over everything happening in the world.
According to the Shia beliefs, he is the Twelfth Imam, and according to all the Muslims, he will come
back at the end of time.
First Islamic Community
Ten Blessed Companions
Hazrat Abu Bakr RA (Abdullah bin Abu Quhafa)
Abu Bakr Siddiq RA was the first Caliph after the Prophet Muhammad ‫ﷺ‬, one of the first people to
accept Islam and one of the Ten Blessed Companions (Ashra Mubashra). He was born in Makkah
in the year, 573 AD, 2 years and some months after the birth of the Prophet Muhammad ‫ﷺ‬, in a
highly respected family of Banu Tamim of the tribe of Quraish in Makkah. He was a childhood friend
of the Holy Prophet ‫ﷺ‬. His original name used to be Abdullah Ka’aba (servant of Ka’aba) but was
changed to Abdullah bin Abi Quhafa, by Holy Prophet ‫ﷺ‬. Later the more widely spoken name of his
became, Abu Bakr, meaning father of young camels, since he was quite fond of them.
In his early life, Abu Bakr Siddiq RA was a merchant in Makkah and he was well known for his honesty
in dealings due to which people used to keep their belongings with him having faith in his
trustworthiness. He earned a considerable amount of wealth through this commerce, which was
made possible with the help of his great character. It is said that Abu Bakr RA gave more material
support to Muhammad ‫ ﷺ‬than anyone else, and it was immensely beneficial to the cause of Islam.
Abu Bakr RA is said to have personality traits like that of the Holy Prophet ‫ ﷺ‬as he was also truthful,
honest, kind, and compassionate. Regarding his compassionate behaviour towards others, the
Prophet Muhammad ‫ ﷺ‬is narrated by Anas Ibn Malik, to have said: “The most merciful of my Ummah
towards my Ummah is Abu Bakr.” His empathy for others reached such an extent that he used to
free slaves from his own earnings, the most prominent one being Hazrat Bilal RA.
Before the beginning of Islam, Abu Bakr RA was already in search of the true religion. He not only
questioned the religion his father and forefathers practiced, but he never once worshipped any
idol. For most of their early lives, Hazrat Abu Bakr RA and Prophet Muhammad ‫ ﷺ‬were close friends
and were mostly in each other’s company so when the Holy Prophet ‫ ﷺ‬invited him to Islam, Abu
Bakr RA became the first free, adult, male to embrace Islam and their steadfast friendship grew into
a beautiful companionship. The Holy Prophet ‫ ﷺ‬was overjoyed as Abu Bakr RA could aid him in
preaching Islam to the Quraish and soon Usman bin Affan RA, Abdul-Rahman bin Awf RA, Talha bin
Ubaidullah RA, Sa’ad bin Abi Waqas RA, Al-Zubair bin Al-Awwam RA, and Abu Ubaydah bin AI-
Jarrah RA accepted Islam after consulting him. About the acceptance of Islam of Hazrat Abu Bakr
RA, The Prophet ‫ ﷺ‬once said: ''Whenever I offered Islam to anyone, he always showed
reluctance….Abu Bakr was the only person who accepted Islam without any reluctance”.
He too faced persecution from the Quraish and his own family after converting to Islam; he was
pulled by his beard and beaten in public. Moreover, he was also once tied with Hazrat Talha RA
while praying with a rope which mysteriously untied by the help of Allah. After the event of the Night
Journey of Prophet ‫ﷺ‬-Isra and Miraj, no one believed Prophet Muhammad ‫ﷺ‬, but Hazrat Abu Bakr
RA did not only believe, but insisted to others that the Holy Prophet ‫ ﷺ‬is not lying about this incident.
Due to his unwavering faith in the Holy Prophet ‫ ﷺ‬and the message of Islam, Muhammad ‫ ﷺ‬gave
him the title of As Siddiq. During the boycott of the Banu Hashim tribe, Hazrat Abu Bakr RA provided
material support to the clan of the Holy Prophet ‫ ﷺ‬until he had no more to give. During the migration
to Madinah, Abu Bakr RA was constantly with the Holy Prophet ‫ﷺ‬, protecting him from hundreds of
Makkans who were hunting the Messenger of Allah ‫ﷺ‬. He spent 3 days with the Prophet ‫ ﷺ‬in the
cave of Thaur. His son brought news from Makkah, his daughter brought food and water, while his
servant walked a flock to erase their footprints. The Quran says about Abu Bakr RA and Prophet ‫ﷺ‬:
"...He had no more than one companion: they two were in the cave, and he said to his companion
"Have no fear, for Allah is with us"” (9:40).
In the first battle against the Quraish, the battle of Badr, Hazrat Abu Bakr RA shared a horse with
Umar RA and Abdur Rehman bin Auf RA. In the battle of Uhad, he was one of those companions
who encircled and protected the Holy Prophet ‫ ﷺ‬from the attack of Quraish. During the battle of
Badr, Abu Bakr RA’s son was on the side of the unbelievers and said to his father he would have not
killed him but Abu Bakr RA said he would have done so, for the sake of Islam, following what the
Prophet ‫ ﷺ‬said, "None of you truly believes until I am more beloved to him than his child, his father
and all the people,”. During the confusion in the battle of Uhad and Hunain, Abu Bakr RA stayed
with the Holy Prophet ‫ ﷺ‬while most Muslims ran away from the battle. In preparations for the Tabuk
Expedition, he donated all his belongings and wealth for the sake of Allah. He also participated in
the construction of the Prophet ‫’ﷺ‬s Mosque, and also financially helped the Prophet ‫ ﷺ‬to buy that
land. He was one of the very few individuals who initially supported the decision of the Prophet ‫ﷺ‬
to sign the Treaty of Hudaibiya which was seemingly not in favour of Muslims.
Abu Bakr RA was appointed as first Ameer of Hajj by the Prophet ‫ ﷺ‬in 9 AH. He was a compassionate
man and used his wealth to improve the lives of others. He would often free slaves by buying them
from their masters and setting them free e.g. Hazrat Bilal RA. He was appointed by the Holy Prophet
‫ ﷺ‬to lead the prayers, during his illness. Before his death, Prophet ‫ ﷺ‬ordered all doors leading Masjid-
e-Nabwi to be closed except that of, Abu Bakr RA's. Close to his death, the Prophet ‫ ﷺ‬also said: "If
I were able to choose a friend on earth, I would choose Abu Bakr." After the demise of the Holy
Prophet ‫ ﷺ‬when so many companions like Hazrat Umar RA refused to accept the death of the Holy
Prophet ‫ﷺ‬, Hazrat Abu Bakr RA remain strong and steadfast and said to all the companions: “To
proceed, if anyone amongst you used to worship Muhammad ‫ﷺ‬, then Muhammad ‫ ﷺ‬is dead, but if
you worship Allah, then Allah is Alive and dies not.” He also went on to become the first Caliph of
Islam after the death of the Prophet ‫ﷺ‬.
Hazrat Umar Ibn Al-Khattab RA
Hazrat Umar RA was born in 583 AD, in Banu Adi, a tribe of Quraish in Makkah. He was 13 years
younger than the Holy Prophet Muhammad ‫ ﷺ‬and in the beginning, was one of the fiercest enemies
of Islam but later became one of the Ten Blessed Companions (Ashra Mubashra), of the Holy
Prophet ‫ﷺ‬. Illiteracy was common in the pre-Islamic era; not many knew how to read or write and
would rely solely on memory. Hazrat Umar RA, however, was among the few who had learnt to
read and write in his youth. He was familiar with the art and science of genetics and knew the history
of Arabia well. He was very brave and was a well-known wrestler, debater, and spirited person in
his youth. Hazrat Umar RA was also famous for his flawless horse-riding skills and was a renowned
public speaker and successful ambassador of the Quraish.
In the beginning, he was a bitter enemy of the Holy Prophet ‫ﷺ‬, so much so that, one day he planned
on killing the Messenger of Allah ‫ﷺ‬. While he was on his way to execute his plan to kill Holy Prophet
‫ﷺ‬, he met Nuaym Ibn Abdullah, who told Umar RA about his sister and brother-in-law embracing
Islam. He went to his sister, Fatimah RA’s house where she and her husband, were being taught
Quran by Khabab RA. He inquired about their acceptance of Islam and start quarrelling with them.
Hazrat Umar RA slapped his sister, in such a fashion, that she started bleeding. After witnessing his
sister bleeding, he felt ashamed, and out of guilt, her to show him the pages on which Quran was
written. He recited the Quran after taking a bath; it was the beginning of Surah Taha. Finally, he
came to the verse: “Indeed, I am Allah. There is no deity except Me, so worship Me and establish
prayer for My remembrance.” Hazrat Umar RA felt this verse so strongly, that he went to meet
Prophet Muhammad ‫ﷺ‬. When Prophet Muhammad ‫ ﷺ‬saw him, he said, “Umar! What brings you
here”? He said, “I am here to accept Islam.” He embraced Islam in the 6th year of Prophethood,
after the migration to Abyssinia. This incident can be assumed to have happened, as a result of
Prophet ‫’ﷺ‬s dua, he made to Allah, to strengthen Islam by granting it with either of the 2 Umars-
Umar Ibn Khattab RA or Umar Ibn Hisham. Allah chose Umar Ibn Khattab RA, and Islam was indeed
strengthened, as a strong and influential member of Quraish had accepted it.
Though Hazrat Umar RA had great influence and had accepted Islam, the disbelievers of Makkah
continued to persecute the Muslims. They started gathering around Hazrat Umar RA’s home and
raised slogans saying, “Umar has no religion.”
Witnessing this Aas Ibn Wail, who was a relative of Hazrat Umar RA, told him to stay with him as he
would be safer. Hazrat Umar RA refused, and said that he did not deem it appropriate to seek
refuge whilst his Muslim brothers had to face the persecution.
In the early days of Islam, Muslims were not able to offer Salah publicly due to fear of persecution
by the chiefs of Quraish. But when Hazrat Umar RA accepted Islam, he suggested to the Holy
Prophet ‫ ﷺ‬that they should perform Salah in the Holy Ka’aba, where the Messenger of Allah ‫ﷺ‬, for
the first time led the Muslim prayer. Due to such a fearless proposal of Hazrat Umar RA, he was given
the title of "Al-Farooq" by Hazrat Muhammad ‫ﷺ‬, which means, “the one who distinguishes between
the right and the wrong”. Prophet ‫ ﷺ‬also stated: “We have been powerful since Umar embraced
Islam”. He also tried to give food to Muslims in any way possible, while they were boycotted by the
Makkans.
During the migration from Makkah to Madinah in 622 AD, while everyone travelled, Hazrat Umar RA
stayed behind to offer prayer in Ka’aba, and challenged everyone, to dare to stop him from
offering prayer in the Ka’aba. The Holy Prophet ‫ﷺ‬, applauded his confidence in the following words,
“I see that devil either from humans or jinn, runs away from Umar.” During all the battles he remained
close to the Holy Prophet ‫ ﷺ‬and protected him during Uhad. He shared a camel with Abu Bakr RA
and Abdur Rehman bin AufRAin battle of Badr. He donated half of all his wealth in the Tabuk
expedition. He participated in the construction of Masjid-e-Nabwi. Umar RA dreamt the words of
the Azan, which were ultimately taught to Hazrat Bilal RA and were recited aloud before every
prayer. He shared a camel with Abdur Rehman bin Auf RA in the battle of Badr. He was also part of
the group who encircled the Prophet ‫ ﷺ‬in the battle of Uhad and participated in the digging of the
trench, in the battle of Khandaq. Initially, he did not agree with the terms of the Treaty of Hudaibiya,
however, he was immediately satisfied after the Prophet ‫ ﷺ‬informed him that it was Allah’s choice
as well. Umar RA was one of the few hundred companions who remained back and asked others
to come back and fight in the battle of Hunain, following the Muslims’ retreat. He also contributed
half of his entire wealth in the cause of Allah during the Tabuk Expedition.
Hazrat Umar RA had a hard time accepting the death of the Holy Prophet ‫ ﷺ‬and was in a state of
shock and ready to kill anyone who said the Last Messenger had died. Prophet ‫ ﷺ‬said about Umar
RA: "Were a Prophet to come after me he would have been Umar but I am the seal of prophets".
He became the second Caliph of Islam after the death of Abu Bakr RA and came to be known as
Ameer ul Momineen.
Hazrat Usman RA
Hazrat Usman RA belonged to a noble family of Quraish, Banu Umayya, a tribe of Makkah. He was
born in 573 AD. Hazrat Usman RA was one of the known people of Makkah, who knew reading and
writing. He had a business of textiles in which he was very successful. Hazrat Usman RA used to spend
his money on helping poor and needy people and was well known for his noble acts amongst the
Makkans who had great respect for him, in their hearts.
Hazrat Usman RA was one of those people who accepted Islam in early days though the invitation
of Abu Bakr RA. The Quraish upon learning his acceptance to Islam verbally and physically abused
him. Even his close relatives started to rebuke him and chastised him severely. His uncle tied and
wrapped him in rug and put it to fire, to suffocate Usman RA, so that he would renounce his faith,
but he continued practicing Islam. He was appointed as one of the honourary scribes of the Holy
Quran because he had beautiful handwriting.
Hazrat Usman RA had the honour of being married to Ruqayya RA one of the daughters of Prophet
Muhammad ‫ﷺ‬. When the persecution in Makkah increased, he migrated to Abyssinia with her and
some other followers of Islam. But later he went back to Makkah, due to a rumour that the Quraish
had accepted Islam, learning the falsity of the news, he migrated back to Abyssinia. He set up his
business in Madinah and soon it began to flourish. Hazrat Usman RA would use his influence and
wealth to help people. He was one of the main sponsors of the Muslim armies during different battles
like Badr, Uhad and Khandaq.
Hazrat Usman RA was given the title ‘Al-Ghani’ meaning ‘The Generous’, when he purchased a
well, named, “Bir-i-Rumah” from a Jew, at 20,000 Dirhams, for free use by Muslims and upon this act
the Holy Prophet ‫ ﷺ‬gave him the glad tidings of paradise. He was also given the title of “Dhul-
Nurain” i.e., ‘the possessor of two lights’, because he was married to two daughters of Prophet
Muhammad ‫ﷺ‬. He married Umm-e-Kulthoom RA after his wife Ruqqaya RA-who was ill and passed
away due to which Hazrat Usman RA could not participate in the battle of Badr, though he had
been given a reward, just as if he was a participant in the war. When the second daughter of the
Holy Prophet ‫ ﷺ‬passed away, the Holy Prophet ‫ ﷺ‬remarked, “Even if I had one hundred daughters,
I would have given all of them in marriage to 'Usman (one after the other), if each one had died."
When the Muslims aimed to go for an Umrah in Makkah, after the Prophet ‫ ﷺ‬had a dream, they
stayed at Hudaibiya just before Makkah. At this point, Usman RA was sent by the Prophet ‫ ﷺ‬to
negotiate with the Quraish. When he did not return after a considerable amount of time, rumours
spread about him getting killed. Due to this, the Prophet ‫ ﷺ‬took an oath, by the name of Bait-e-
Rizwan to avenge his blood.
During preparations of Tabuk expedition, Hazrat Usman RA donated 300 camels with goods on
them, around 100 horses and 1000 coins of gold. The Holy Prophet ‫ ﷺ‬said that Usman RA had served
Islam to such an extent that now he could do whatsoever he wished, and that God would not
question him again, which implied that he was to enter paradise, in the Hereafter. This shows that
he possessed so many good qualities that it was impossible for his actions to be against the
teachings of Islam. On another occasion, the Holy Prophet ‫ ﷺ‬was lying down in a room when
suddenly Hazrat Usman RA entered. The Holy Prophet ‫ ﷺ‬instantly sat up and began adjusting his
clothes. Later when Hazrat Aisha RA asked the Holy Prophet ‫ ﷺ‬about this, he replied, “Should I not
show modesty to one whom even the angels show modesty.” Once the Prophet ‫ﷺ‬, Abu Bakr RA,
Umar RA and Usman RA were on mount of Uhad and it started to shake. The Prophet ‫ ﷺ‬said, “Be
firm, O Uhad! For on you there are no more than a prophet, a Siddique, and two Martyrs (Umar RA
and Usman RA).”
Usman rod alongside the Last Messenger during the Conquest of Makkah and At the farewell
pilgrimage he was given the duty of escorting the Prophet ‫'ﷺ‬s wives. This Hadith regarding Usman
RA: "For every apostle of Allah, there was a constant companion and my companion in Paradise
will be Usman.” Usman RA went on to become the third Caliph of Islam after the demise of Umar
RA.
Hazrat Ali RA
Hazrat Ali RA belonged to the tribe Quraish and the family of Bani Hashim, in Makkah. He was born
in the Holy Ka’aba, on Friday, 13th Rajab. He was the son of Abu Talib, the uncle of Holy Prophet ‫ﷺ‬,
who had nourished and brought up the Holy Prophet ‫ﷺ‬. His mother Fatimah bint-e-Asad was also a
noble lady belonging to the tribe of Bani Hashim, whom the Prophet ‫ ﷺ‬respected, as if his own
mother. When he was born, his name was suggested by Hazrat Muhammad ‫ﷺ‬, that’s why his name
became more significant. Hazrat Ali RA had the honour of being the first cousin of Hazrat
Muhammad ‫ ﷺ‬and was also brought up under his kind and inspiring supervision for most of the time
of his life. "Of whomsoever I am lord, this Ali is also his lord. O Allah! Be the supporter of whoever
supports Ali and the enemy of whoever opposes him", said Prophet ‫ ﷺ‬and: "I am from Ali and Ali is
from me."
Hazrat Ali RA was the first among the youth to have accepted Islam, at the age of just 10. When
Prophet Muhammad ‫ ﷺ‬preached the message of Allah to his immediate family, and asked, “Who
will join me in the cause of Almighty Allah?” From the entire gathering only Hazrat Ali stood up with
great courage, and made his firm belief in the word of righteousness, known in front of all, “Though
my eyes are sore, my legs are thin and I am the youngest of all those present here, yet I will stand
by you, O Messenger of Allah.” From that day forward Ali RA became the Prophet ‫’ﷺ‬s shield during
all the persecutions and especially during the time of the boycott of Banu Hashim. During the
migration to Madinah, Hazrat Ali RA risked his life to make sure the Messenger of Allah ‫ ﷺ‬would safely
leave for Madinah, with Abu Bakr RA, and he returned all the belongings of various people that
were under the trust of Prophet Muhammad ‫ ﷺ‬as per his instructions before he joined the Holy
Prophet ‫ ﷺ‬in Quba. He also laid down in the bed of the Prophet ‫ﷺ‬, while he left for Madinah, to
deceive the Quraish. He also participated in the construction of Masjid-e-Nabwi.
In the 2nd year of migration to Madinah, the Holy Prophet ‫ ﷺ‬got many marital proposals for Hazrat
Fatimah RA who was the most beloved daughter of Prophet Muhammad ‫ﷺ‬. But he rejected all of
them and finally decided to marry her to Hazrat Ali RA with mutual approval. Hazrat Ali RA got the
honour of becoming the son-in-law of Prophet Muhammad ‫ ﷺ‬and transforming their ever-closer
relationship with a family bond. Both Hazrat Ali RA and Hazrat Fatimah RA lived a happy life and
had 5 children, namely, Hassan RA, Hussain RA, Zainab RA, Umm Kulsoom RA, and Mohsin RA. All
of whom died in his early, except Hassan RA and Hussain RA. He never married another woman
during the lifetime of Fatimah RA.
In battle of Badr, Hazrat Ali RA killed Walid bin Utba during the initial duel, before the main fight. In
Uhad he was one of the companions who encircled the Prophet ‫ ﷺ‬to protect him from the fierce
attack of the enemy. In Trench he is known to have killed one of the most famous warriors of Quraish,
Amr Ibn Wud, who was thought to be equivalent to 1000 men in terms of strength. He managed to
cross the trench and challenged all Muslims to fight, after which Ali RA slayed him. He was literate,
thus, becoming one of the prominent scribes of the Prophet ‫ﷺ‬. He also wrote certain letters and
treaties for the Prophet ‫ﷺ‬, the most prominent one being the Treaty of Hudaibiya, during which he
refused to strike, ‘Muhammad Rasulullah’, upon objection by Sohail bin Amr. The Prophet ‫ ﷺ‬had to
remove it himself.
During the war of Khyber against Jews, Muslims tried to capture the strong Jewish Fort Qamus. The
Messenger ‫ ﷺ‬announced that he would give the charge, to that person who loves Allah and His
Prophet ‫ﷺ‬, and they also loved him. The next day, the authority was awarded to Hazrat Ali RA upon
which everybody was amazed as he looked pale and sick. But Hazrat Muhammad ‫ ﷺ‬believed in
his unmatched military capability and gave him the charge. Jews not only rejected his invitation
to Islam but also sent their well-known and bravest combatant, Marhab in front, who challenged
Hazrat Ali RA to fight him. The Arabs witnessed the unbelievable force and power of Hazrat Ali RA,
who killed Marhab through a vigorous blow of his sword. Then, the Holy Prophet ‫ ﷺ‬gave him the title
of “Asadullah”, which means, “Lion of Allah”.
Ali RA was appointed by the Prophet ‫ ﷺ‬to stay behind in Madinah to look after the city, since all
others had left to fight the Romans in Tabuk. Hazrat Ali RA expressed his feelings of not liking being
left behind and said to the Prophet ‫ﷺ‬, “Do you leave me with the children and the women?' The
Messenger ‫ ﷺ‬replied: 'Are you not satisfied to be to me like Harun was to Musa except that there
shall be no Prophet ‫ ﷺ‬after me?". He was also given the responsibility to recite the verses of Surah
Taubah during all the rituals of the first Hajj in which Hazrat Abu Bakr RA was the Ameer. Hazrat Ali
RA is the one who gave the Holy Prophet ‫ ﷺ‬his funeral bath and lowered him in his grave. He also
had the honour of becoming the fourth Caliph of Islam, succeeding Usman RA.
Hazrat Talha Ibn Ubaidullah RA
Talha Ibn Ubaid Ullah RA was one of the closest companions of the Holy Prophet ‫ﷺ‬. He was the son
of Ubaidallah Ibn Usman and Saaba bint Abdullah. He belonged to Banu Taym clan of Quraish. He
was dark-complexioned with wavy hair, a handsome face and a narrow nose. In 612 AD he
accepted Islam on the invitation of Hazrat Abu Bakr RA. One of the first 8 men to accept Islam, at
the age of 18. After entering Islam, he was greatly tortured by the people of Quraish. There was
even an event where he and Hazrat Abu Bakr RA were tied and were left on the ground. The pagan,
Nawfil Ibn Khuwalid was the one who was given the task to humiliate them, but later they all
stopped because they were ashamed of their deeds and were worried about the ratifications of
the persecution. He moved to the city of Madinah along with other Muslims, including Holy Prophet
‫’ﷺ‬s daughters, Umme Kulthoom RA and Fatimah RA Holy Prophet ‫’ﷺ‬s wife, Hazrat Saudah RA also
accompanied them. He was a successful cloth-merchant and he willingly left his entire business,
worth 30 million Dirhams for the sake of Islam.
He stood by the side of Holy Prophet ‫ ﷺ‬all his life and defended Islam in various battles. He did not
fight in the battle of Badr as he, along with Sa’id Ibn Zayd, was instructed to spy on the enemy army
from Makkah during the battle of Badr, who were under the leadership of Abu Jahl. When they
returned and found that the war had ended. He got upset since they were not by the side of Holy
Prophet ‫ﷺ‬, however, Holy Prophet ‫ ﷺ‬comforted them and offered them their share from the
captured booty. He was also a part of battle of Uhad and injured his hand while safeguarding Holy
Prophet ‫’ﷺ‬s head from the attack of an enemy sword. He was given the name of, ‘Living Martyr’
due to the fact that, he was inflicted with 70 wounds, lost 2 fingers, got a disabled arm, a deep cut
in the leg and was hit by a spear 2 times in the head, yet he continued to defend the Prophet ‫ﷺ‬.
Holy Prophet ‫ ﷺ‬said, “Whosoever wishes to see a martyr on the surface of the earth, let him look at
Talha bin Ubaid Ullah.” Hazrat Abu Bakr RA remembered this battle in the following words as
reported by Hazrat Aisha RA, “Whenever Abu Bakr RA recalled the day of Uhad he used to say, it
was the Talha’s day.” Hazrat Abu Bakr RA said, “I was the first who approached the Prophet ‫ﷺ‬. He
said to me and to Abu Ubaidah Ibn al-Jarrah, “Watch out for your brother.” We looked at him, and
we could see more than seventy stabs. His finger was cut off. We tried to remedy his condition.”
Talha Ibn Ubaidullah RA also helped the Muslims in the Tabuk Expedition, and for his open-handed
help, he was also given the title of ‘Fayyaz’. He was one of richest Muslims who spent his money in
the way of Islam, and Allah always increased it, in return. He was also given the names of, “Talha
the Excellent”, and, “Talha the Splendid” as well as “Talha the Generous.” He always helped people
and distributed money, without them even asking, as it was reported by, Jabir Ibn Abd Allah, “I
never saw anybody giving out so much money without being asked as did Talha Ibn Ubaid Ullah.”
Moreover, he always supported Hazrat Ali RA for the Caliphate, but later accepted Hazrat Abu Bakr
RA as the Caliph. However, he was against Hazrat Ali RA when he was delaying the revenge of
Hazrat Usman RA’s assassination. Ali was also a member of thee Majlis-e-Shura. He fought against
him in the battle of Camel along with Zubair Ibn al-Awwam RA and died in the battle, in 35 AH/656
AD.
Hazrat Zubair Ibn al-Awwam RA
Zubair Ibn al-Awwam RA was related to Holy Prophet ‫ ﷺ‬and Hazrat Khadijah RA. He was a cousin
to Holy Prophet ‫ ﷺ‬and was a nephew of Hazrat Khadijah RA. He was the son of Hazrat Safiyya RA,
Prophet ‫’ﷺ‬s aunt. He had a medium height, was lean and had a dark-complexion. His father died
while he was still young. He was one of the few people who embraced Islam very early, after Hazrat
Abu Bakr RA’s invitation, at the age of 15. After entering the religion of Islam, he was tormented by
the Quraish. He was persecuted by his own uncle, who was forcing him to renounce Allah. His uncle,
once, wrapped him in a matt and put it on fire, and asked Zubair RA, “Disbelieve in Muhammad’s
Lord and I will ward off this torture.” Listening to this, Zubair RA shouted, “No! By Allah, I won’t return
to polytheism ever again.” This torture was the reason for him to travel to Abyssinia (he was among
first 15 to migrate). He came back to Makkah with a group of Muslims upon hearing the rumour that
Makkans had accepted Islam. Later, he migrated to Madinah in 622 AD. He eventually got married
to the daughter of Abu Bakr RA, Hazrat Asma RA.
He always stood by the side of Holy Prophet ‫ ﷺ‬and always defended him. There was an event, in
which few Muslims were hiding in Dar-al-Arqam, when the news about Holy Prophet ‫’ﷺ‬s death was
given to them, he got furious with the news and left with his sword to avenge. However, soon he
was told that the news was not true, and when he met Holy Prophet ‫ﷺ‬, he told him that. Holy Prophet
‫ ﷺ‬on listening to this, prayed to Allah to have mercy on him and bless him.
He fought in numerous battles, including battle of Badr, battle of Uhad and Khyber Expedition. Along
with Hazrat Abu Bakr RA, he was directed by Holy Prophet ‫ ﷺ‬to go to chase the enemy army, after
the battle of Uhad, so that enemy would believe in the Muslims army strength and not attack
Madinah again. He was a fearless fighter and a horseman, who always defended Islam. In battle of
Yarmuk, he fought with so much passion against the huge army of Romans, when his own army was
backing off, he attacked them after shouting, “Allahu Akbar! Allah is the greatest.”
His body was full of wounds he had from the stabs during his fight for Allah. One of the companions
on seeing these plentiful wounds said to Zubair RA, “I have seen on your body what I’ve never seen
before.” On this Zubair RA replied, “By Allah, I haven’t received one of them except while I was with
the Prophet ‫ ﷺ‬and in the cause of Allah.”
He was also the member of that army who stood by the gate of Makkah. He supported Hazrat Ali
RA for the position of the caliph, but later when Hazrat Ali RA became the Caliph, he stood against
him for delaying the revenge of Hazrat Usman RA’s murder. He was martyred in the battle of Camel
during Hazrat Ali RA’s Caliphate in 35AH/ 656 AD.
He was given the title of ‘Disciple of the Messenger of Allah’ by the Holy Prophet ‫ﷺ‬. He always
wanted for himself the death of a martyr, as well for his sons. He named them after the martyred
people, as he said, “Talha gave his sons name of the prophets and he knows there is no prophet
after Muhammad ‫ﷺ‬. But I give my sons the names of the martyrs, and they may die as martyrs.”
Holy Prophet ‫ ﷺ‬always liked Zubair RA and Talha RA and mentioned about them, “Talha and Zubair
are my neighbours in paradise.”
Hazrat Abdur Rehman bin Auf RA
Abd al-Rahman RA belonged to the clan of Banu Zuhra and was one of the very close associates
of the Holy Prophet ‫ ﷺ‬and was always admired. He was one of the first Makkans to embrace Islam
on invitation of Hazrat Abu Bakr RA. He was initially known as Abu Amr, but the Prophet ‫ ﷺ‬changed
it to Abdur Rehman bin Auf. He was greatly tortured by people of Quraish, for which he travelled
to Abyssinia. The structural discrimination against him went to such an extent that the Quraish
started to say, “We will boycott your goods and reduce you to beggary.” He later came back to
Makkah with some Muslims and then moved to Madinah. In Madinah, he set up a business to sell
cheese and butter along with Hazrat Sa’ad bin Al-Rabi RA, his Ansar brother. Hazrat Sa’ad RA
offered him half of his property to which he replied, “May Allah bless you and your family; guide me
to the market”. Later, his position improved so he started trading. He always earned money from
Halal sources and refrained from Haram activities, because of which Allah always blessed him and
increased his wealth. He would often say, that “if he lifted up a stone, he would find gold and silver
under it.”
He was a charitable person and always helped the needy, as it manifests in one event, when he
bought 700 camels, from Syria to Madinah loaded with goods and he distributed them among the
people. His arrival spread a noise in the city, that even Hazrat Aisha RA was surprised when she was
told and then she remembered the words of Holy Prophet ‫ﷺ‬, “I saw Abd al-Rahman Ibn ‘Awf
crawling into Paradise.”
He participated in various battles. He was injured in the battle of Uhad, while he encircled the
Prophet ‫ﷺ‬. He got greatly injured which took some time to heal, but became lame for the rest of his
life.
The financial position of Muslims in battle of Badr was inadequate, so Abd al-Rahman RA, Hazrat
Abu Bakr RA and Hazrat Umar RA took turns in sitting on a camel. During the Tabuk expedition, he
was the one who was unanimously chosen to lead the Muslims in Salah, as Holy Prophet ‫ ﷺ‬was not
there and when the Prophet ‫ ﷺ‬came back he joined the Salah behind Abdur Rahman bin Auf RA,
which was a great honour for him. Moreover, he was present for Holy Prophet ‫ ﷺ‬when his son,
Ibrahim died. He was the commander of the Muslim army which raided Damat al-Jandal. He was
in favour of Hazrat Abu Bakr RA for caliphate after the death of the Prophet ‫ﷺ‬, when the Ansar were
arguing to make a Caliph from amongst themselves.
When Hazrat Umar RA died, he made a group of 6 companions, who, he said, would decide a
successor. Abd al-Rahman RA was the name which came to the group’s mind, but he said, “By
Allah, it is better for me to put a knife in my throat and penetrate it to the other side.” After sometime,
he took himself out the successor’s race and was made the decision maker. He chose Hazrat Usman
RA and everyone agreed with him. He died in the time period of Hazrat Ali RA’s caliphate in 31 AH/
652 AD.
Sa’ad Ibn Abi Waqas RA
Sa’ad Ibn Abi Waqas RA belonged to the clan of Banu Zahra Quraish and was a cousin of the
Prophet ‫’ﷺ‬s mother, Aminah RA. He was one of the companions who was liked by the Holy Prophet
‫ ﷺ‬and was converted to the religion of Islam, by Hazrat Abu Bakr RA, at the age of 17. After
accepting Islam, he also faced a lot of difficulties at the hands of the Quraish, like others. In order
to avoid the enemies, he used to go out of the city of Makkah to offer prayers. However, there was
an event, where the hypocrites disturbed the Muslims while praying and there was a skirmish that
occurred. In this fight, he attacked an enemy and injured him. It was the first time when he wounded
an enemy while defending Islam.
It was always said that Sa’ad RA only used two weapons, one was his prayer to Allah and other was
his spear. Whenever he attacked any hypocrite with his spear, they got injured. And when he called
upon Allah by prayers, Allah always listened and answered to him. Once, the Holy Prophet ‫ ﷺ‬prayed
for him, “O Allah, make his spear hit unerringly and answer his prayer.”
He migrated to Madinah with other Muslims in 622 AD. He was present in many expeditions and the
battle of Badr. He was by the side of Holy Prophet ‫ ﷺ‬in the battle of Uhad when he was wounded.
He was given the arrows by Holy Prophet ‫ ﷺ‬to fight the hypocrites and, he was the one who shot
the first one in the defence of Islam. After the death of Holy Prophet ‫ ﷺ‬he performed in numerous
capacities. He worked as an advisor to a lot of caliphs. He was made the leader of Muslims army
against the Persians in the battle of Qadisiya and returned with a victory for the Muslims. He also
took Bait-e-Rizwan and was part of the Conquest of Makkah.
He was pious and charitable individual who always donated money to the needy and in the way
of Allah. Allah always gave him more and more money for his generous nature. He fell ill during the
time of Farewell Pilgrimage. Holy Prophet ‫ ﷺ‬came to meet him and Sa’ad RA asked him, “O
Messenger of Allah, I own a lot of money and there is nobody to inherit from me except one
daughter. May I contribute two thirds of my money as alms?" Holy Prophet ‫ ﷺ‬replied, “No.” Then
Sa’ad RA again said, “Then half of it?” Holy Prophet ‫ ﷺ‬again replied, “No.” He again said, “Then a
third?” Again, Prophet ‫ ﷺ‬replied, “Yes, and the third is too much. To leave your heirs wealthy is better
than to leave them having to be dependent on someone. If you spend any money in the cause of
Allah, you'll be rewarded for it, even the bite you put in your wife's mouth.” However, he later had
more children. He was also the Governor of Kufa, during the times of Hazrat Usman RA. Moreover,
he commanded the Muslim army in the battle of Sassanid, and also conquered Ctesiphon. He was
part of the panel of six men nominated for caliphate, by Hazrat Umar RA. During the tenure of Umar
RA, he was appointed as the governor of Najd and Kufa. He died in 50 AH/670 AD near Madinah.
Abu Ubaidah bin al-Jarrah RA
Abu Ubaidah RA was born in 583 AD and was a merchant by profession. He belonged to the clan
of Banu Al-Harith and was considered a noble among the Quraish until he accepted Islam. He was
popular for his modesty and bravery and was one of the most important companions of Holy
Prophet ‫ ﷺ‬as he trusted him a lot, he said, “In every nation there exists a man worthy of all trust and
the trustworthy of this nation is Abu Ubaidah lbn al-Jarrah.” Even when Hazrat Umar RA was dying,
he said, "If Abu Ubaidah Ibn al-Jarrah were alive, I would have entrusted him with the caliphate,
and if Allah asked me about him, I would say, I assigned the caliphate to the trustworthy of Allah
and His Prophet ‫ﷺ‬, Abu Ubaidah lbn al-Jarrah.”
He was one of the Makkans who accepted Islam early. He accepted Islam on the invitation of Abu
Bakr RA at the age of 28 in 611 AD (a day after Abu Bakr RA accepted Islam). He migrated to
Abyssinia because of the torture by Quraish, and then to Madinah, in 623 AD, where he was paired
with Muhammad Ibn Maslamah. Moreover, he was present with Holy Prophet ‫ ﷺ‬in battle of Uhad as
he protected him and stayed close to him. He was the one who took metal pieces out of Holy
Prophet ‫’ﷺ‬s cheek, using his teeth (since they were embedded in his face), and in the process lost
his teeth, yet continued using other teeth. After the battle of Uhad, there was a raid against the
enemies to take revenge from the Quraish, so that they wouldn’t consider battling the Muslims
again, and he was part of it. In the battle of Badr, he had to face his very own father as an enemy
and managed to kill him. On this, the Quran said, “You will not find any people who believe in Allah
and the Last Day, loving those who resist Allah and His Messenger, even though they were their
fathers or their sons, or their brothers, or their kindred.”
He led many expeditions, including the one to Dhu al-Qassa, Al-Khabt and the one to Syria. Holy
Prophet ‫ ﷺ‬always supported him. Once there was a Christian group which visited Holy Prophet ‫ ﷺ‬to
resolve the fights among them. Abu Ubaidah RA was sent by Holy Prophet ‫ ﷺ‬along with them to
resolve their issues. Following is a Hadith regarding this event, “I will send you a trustworthy man, a
very trustworthy man.” When the companions heard this praise, every one of them prayed that the
Prophet ‫ ﷺ‬meant him with this praise and sincere recommendation.” In 627 AD/6 AH, Prophet ‫ ﷺ‬sent
companions to raid on Banu Thalabah tribe of Dhu-al Qassa. The first raid was unsuccessful and
many of the Muslims were ambushed and killed, so the Prophet ‫ ﷺ‬sent a second group after them,
consisting of forty soldiers under the command of Abu Ubaidah RA. In 7 AH Prophet ‫ ﷺ‬sent an
expedition of 300 men under Abu Ubaidah RA to invade the tribe of Juhaina in Al-Khabt, located
near the seacoast, five nights’ journey from Madinah. Fighting did not occur as they all fled upon
hearing the Muslims’ arrival. Due to famine Muslims were struggling to survive. They caught a large
fish that came to shore which they ate for around twenty days, due to which this expedition is known
as Expedition of Fish. They took some back for the Prophet ‫ﷺ‬, who ate it as well. He was also sent
with the Christian tribe, Najran, to solve their problems. He was also sent to Bahrain to collect jizya.
The Prophet ‫ ﷺ‬called him ‘Amin al Ummah’, which meant ‘Custodian of the Ummah’. He was made
the leader of one of the groups in the Conquest of Makkah. He commanded the Muslim armies
against the Palestine and Syria. He stood by Hazrat Abu Bakr RA for his caliphate, though Hazrat
Abu Bakr RA believed that Abu Ubaidah RA would also be a good candidate. He died in 18 AH/
639 AD in Syria. When Hazrat Umar RA got the news of his death, he grieved a lot and prayed to
Allah to have mercy on him and said, “If I were to make a wish, I would have wished a house full of
men just like Abu Ubaidah.”
Saeed Ibn Zayd RA
Saeed Ibn Zayd RA belonged to the clan of Banu Adi of Quraish. He was born in a family of
monotheists as his father, Zayd bin Amr, was a follower of Deen-e-Ibrahimi, but was murdered in
605 AD. He converted to the religion of Islam earlier in time. He was the cousin of Umar RA and
married to his sister, Fatimah RA. Hazrat Umar RA accepted Islam after listening to them reading
Surah Taha. Upon entering the house and inquiring what they were reading, Saeed RA denied any
recitation, so Hazrat Umar RA knocked him to the ground. Fatimah RA came to defend him but got
hit by Umar RA as well, after which he felt ashamed and asked them to show them what they were
reading, as he wanted to read it as well. Thereafter, he converted. He migrated to Madinah in 622
AD.
He was part of all the battles which took place within the lifetime of the Prophet ‫ﷺ‬. He was one of
the most important members of the Muslim community and his opinion was of utmost importance,
mainly because of the amount of bravery he had within himself. He was significant in many
expeditions and battles. He was directed by Holy Prophet ‫ ﷺ‬to spy on the Quraish caravan during
the battle of Badr, because of which he could not participate along with Talha RA. However, they
were given their share of the money. He served as Prophet ‫’ﷺ‬s secretary and was also one of the
honourable Scribes of Quran. He was a part of Treaty of Hudaibiya and Conquest of Makkah also.
He also fought against Romans in Hazrat Umar RA’s caliphate. He also played a vital part in
Conquest of Damascus and was made the Governor of Damascus. However, he later left the
position because of Jihad. He defended Islam many times and fought as a soldier with his Muslim
brothers. He was laid down in Madinah in 55 AH, during the Caliphate of Mu’awiyah.
Scribes
Abdullah bin Masud RA
Abdullah bin Masud RA was one of the very close associates of Holy Prophet ‫ﷺ‬. He belonged from
a family which always stood by and supported Holy Prophet ‫ﷺ‬. Abdullah bin Masud RA gave up all
his worldly commitments and business affairs and spend all his time in the way of Allah. Before him,
his mother and brother were also great allies of Islam and Holy Prophet ‫ﷺ‬. For this reason, he was
given the name of ‘Sahabi bin Sahabiya’. He and his mother were always present for Holy Prophet
‫ ﷺ‬and aided him in every aspect to spread the religion of Islam, that they frequently visited his
house, as reported by Abu Musa Ashari RA, ““My brother and I visited the Prophet ‫ ﷺ‬from Yemen.
We observed Abdullah bin Masud and his mother at the Prophet ‫’ﷺ‬s house frequently so that we
were under the impression that they too were members of his household.” (Bukhari)
He was such a skilful reader of Holy Quran, that Holy Prophet ‫ ﷺ‬always recommended that everyone
should learn reading Quran from Abdullah bin Masud RA, as he said, “If anyone likes to recite the
Quran as fresh as it had descended then he must recite it on the reading of Abdullah bin Masud.”
(Ahmad). He had the privilege of reading Quran openly in front of everyone in Makkah. He was
thorough learner and always recited Quran with enthusiasm and emotion. Abdullah bin Masud RA,
was always the name that came to everyone’s minds when they needed to have any interpretation
of Quran, after the death of Holy Prophet ‫ﷺ‬. He is said to have reported about 800 Ahadith.
He participated in a lot of battles and fought passionately to defend the religion of Islam. He always
stood firm against the enemies. He fought in the battle of Badr and battle of Uhad. He was the one
who killed the enemy uncle of Holy Prophet ‫ﷺ‬-who frequently abused his nephew-Abu Jahl. He
moved to Abyssinia twice and to Madinah as well.
He was greatly respected by a lot of people, including Hazrat Umar RA. Hazrat Umar RA always
found him trustworthy and loyal. He gave him the responsibility of monitoring the affairs of the public
treasury and sent him to Kufa for the same purpose. There were several events, where Hazrat Umar
RA contacted Abdullah bin Masud in the matters when he wanted to obtain guidance pertaining
to the Quran and Sunnah.
Zayd Bin Thabit RA
Zayd bin Thabit RA was 11 years old when he embraced Islam. He accepted Holy Prophet ‫ ﷺ‬as the
Messenger of Allah before he travelled to Madinah. He was from the Khazraj tribe. He was only 13,
at the time of battle of Badr, and Holy Prophet ‫ ﷺ‬did not allow him to partake in it. However, he
defended Islam in the battle of Trench and took part in the Tabuk Expedition.
Zayd bin Thabit RA was a very brilliant, bright and knowledgeable individual, who was a polyglot as
well. Holy Prophet ‫ ﷺ‬selected him to learn Hebrew so that he could interact with the Jews, because
he was a quick-learner. He acted as a translator between Muslims and Jews.
Holy Prophet ‫ ﷺ‬always supported Zayd bin Thabit RA that he made him his Chief Scribe. He
appointed him to write down the revelations received. He used to dictate him, and then Zayd bin
Thabit wrote it down to preserve it. He was always counted as the most intelligent and was also a
scholar who had learnt Quran by heart during the lifetime of Holy Prophet ‫ﷺ‬. Zayd bin Thabit RA was
asked by Hazrat Abu Bakr RA to compile the Quran from all the sources and make it into official
copy. So, he had the honour of compiling the Quran after numerous Huffaz got martyred in the
battle of Yamama.
Zayd bin Thabit RA also had a very close relation with the caliphs. He was the first Ansar to accept
Hazrat Abu Bakr RA as the caliph. He participated in the battle of Yamama during Hazrat Abu Bakr
RA time and fought against Musailma with courage. Moreover, in the time of Hazrat Umar RA he
was his deputy, who dealt the state affairs when Hazrat Umar RA was away on Hajj or Umrah. He
was also made the Qazi of Madinah. Further, Hazrat Usman RA gave him the authority to control
the public treasury. He was also given the task of making the copies of Quran from the original one.
Also, he was known to have extensive information regarding the property distribution and
inheritance, and he aided people in such matters.
Ubbay bin Ka’ab RA
Ubbay bin Ka’ab RA was an individual who was a great and beautiful reciter of Quran, also called,
Abu Mundhir. He was from the tribe of Khazraj. He stood by Holy Prophet ‫ ﷺ‬always and accepted
him as the Messenger ‫ ﷺ‬and promised his obedience on the location of Aqabah. He was also one
of the chief scribes of Holy Prophet ‫ ﷺ‬and he was given the honour of writing revelation. It was said
that he was the one who wrote down the last verse of Holy Quran in 10 AH. Moreover, he was also
asked by Holy Prophet ‫ ﷺ‬to write letters to invite people to Islam.
Once Prophet ‫ ﷺ‬said to him, "May knowledge delight and benefit you Mundhir." Abu Ubayy also
enjoyed a special honor with regard to the Quran. One day, the Prophet ‫ ﷺ‬said: "O Ubayy ibn Kab!
I have been commanded to show or lay open the Quran to you.” Ubayy was overjoyed. He knew
of course that the Prophet ‫ ﷺ‬only received commands from Allah. Unable to control his excitement,
he asked, "O Messenger of God...Have I been mentioned to you by name?" "Yes," replied the
Prophet ‫ﷺ‬, "by your own name and by your genealogy (nasab) in the highest heavens."
He was amongst the 25 Haffiz of Quran who memorized the Quran after Prophet ‫’ﷺ‬s demise. He was
the first individual from the city of Yathrib to accept Islam. He was one of the most important
individuals amongst Muslims and people used to seek his guidance in various matters. He was one
of the members of consulting body which provided guidance to the Muslims. He was one of them
who learnt Quran by heart. He was the name recommended-by Holy Prophet ‫ﷺ‬-to learn Quran
from, to everybody. He used to spend most of his time in praying, as he was mostly found in the
mosque. He died in 29 AH, during the period of Hazrat Usman RA’s Khilafat.
Khalid Bin Waleed RA
Khalid Bin Waleed RA was the fiercest and most passionate warrior. Initially, he was always against
the Muslims and fought against Islam. Along with him, his family was also extremely against Islam.
He did not participate in battle of Badr but was involved in battle of Uhad. He played a very
significant role in battle of Uhad against Muslims. He fought with extreme anger and defeated the
Muslims. He noticed an unguarded pass, from where the Muslim archers had left to catch the booty,
and attacked from behind them resulting in many Muslim deaths.
He embraced Islam after the Treaty of Hudaibiya. In 629 AD, he moved to Madinah and on his way,
he found Amr Ibn al-As and Usman Ibn Talha, who were moving to Madinah to enter Islam. Khalid
bin Waleed RA then fought in the battle of Mu’tah from the side of Muslims. Battle of Mu’tah was
against the Roman empire. He fought with extreme courage and implemented his strategizing skills
to reduce the loss of Muslims lives. He was so passionate that it was reported that he broke nine
swords while fighting. He was handed over the leadership of Muslim army on the unanimous
decision of Muslims, after they lost their three designated leaders in the fight i.e. Zayd bin Harith RA,
Ja’far bin Abi Talib RA and Abdullah bin Rawaha RA. For his brave fighting, he was given the name
of ‘Sword of Allah’, or, ‘Saif Allah’ by Holy Prophet ‫ﷺ‬.
He was a part of a lot of battles and expeditions during Holy Prophet ‫ﷺ‬. In the Conquest of Makkah,
Holy Prophet ‫ ﷺ‬divided the army into four groups, and Khalid bin Waleed RA led one of them. He
also played a significant role in battle of Hunain and battle of Tabuk. He had the honour of taking
three hairs of Holy Prophet ‫ ﷺ‬and he believed he won the battles due to this ritual as well. He was
along with Holy Prophet ‫ ﷺ‬during his Farewell Pilgrimage.
He was greatly respected by all the other Muslims, including Hazrat Abu Bakr RA and Hazrat Umar
RA. He was made responsible for the public treasury. He was sent by the caliphs to fight many battles
against the Romans and Persians. Khalid bin Waleed RA was greatly honoured by the caliphs as
they had seen Holy Prophet ‫ ﷺ‬praising him, and Hazrat Abu Bakr RA once reported that he heard
Holy Prophet ‫ ﷺ‬saying, “He is the best slave of Allah, a sword of Allah that has unsheathed for the
disbelievers, the hypocrites and the polytheists.” (Ahmad). He died in Syria in 642 AD.
A. Write briefly about the tasks carried out by the scribes at the time of the Prophet ‫ﷺ‬. [10]
The scribes of the revelation were in close association to the Holy Prophet ‫ ﷺ‬and he was always
fond of their knowledge and wisdom. There were numerous scribes including, Hazrat Abu Bakr RA,
Hazrat Umar RA, Hazrat Usman RA, Hazrat Ali RA, Zayd bin Thabit RA, Abdullah bin Masud RA and
Ubbay bin Ka’ab RA.
The official scribes that were appointed by Prophet ‫ ﷺ‬were Ali RA, Zaid bin Thabit RA and Ubayy bin
Kaab RA. The unofficial scribes had taken permission from Prophet ‫ ﷺ‬to serve. Abdullah bin Amr bin
Al-Aas even asked Holy Prophet, "May I write down everything I hear from you in the states of
contentment states of contentment and anger?" Holy Prophet ‫ ﷺ‬replied, "Yes, for I speak nothing
but the truth."
Hazrat Ali RA was witnessing Holy Prophet ‫’ﷺ‬s actions from his childhood and he had remembered
the Quran by heart. He also had the honour of writing the terms for the Treaty of Hudaibiya on the
guidance of Holy Prophet ‫ﷺ‬. During the lifetime of Holy Prophet ‫ﷺ‬, all the verses from the revelations
were written down, however they were not compiled in one book. All the scribes saved the
revelations on various materials, such as animal skins, bones of camels, stone tables, palm leaves
and pieces of wood.
All the scribes performed different roles in their times. Some scribes wrote the verses from the
revelation to the Holy Prophet ‫ ﷺ‬and also, they wrote letters for Holy Prophet ‫ ﷺ‬to invite people to
Islam e.g. Ubbay bin Ka’ab RA. It also believed that he was the one who wrote the last verse of
the Holy Quran in 10 AH. Moreover, there were also some scribes who maintained their own
copies of the Quran, with Holy Prophet ‫’ﷺ‬s permission, such as, Abdullah Ibn ‘Amr Ibn al-As RA.
Later, when the Quran was compiled in a book form during the tenure of Hazrat Abu Bakr RA as a
Khalifa. The personal copies of the revelations maintained by the scribes were used to verify the
text in order to avoid any discrepancy. Moreover, the copies were also read out to the Holy
Prophet ‫ﷺ‬.
Moreover, Holy Prophet ‫ ﷺ‬was the one who set the order of the verses in a particular Surah in
order to maintain its meaning as recommended by the Supreme Power, Allah. He maintained the
order till the end of the revelations. For this, Zayd bin Thabit RA said, “We used to record the Quran
from parchments in the presence of the Messenger of God ‫ﷺ‬.” Between the time period of 610 AD
to 632 AD, Holy Prophet ‫ ﷺ‬always had a scribe at his disposal, whenever there was need to write
down a revelation the Prophet ‫ ﷺ‬would instruct as to where it should be marked, "Write down this
verse in such and such chapter after such and such verse." The Quran mentioned it, “(written) by
the hands of the scribes honourable, pious and just.” (80:15-16)
Once Zayd bin Thabit RA said, “I used to write down the revelation for the Holy Prophet ‫ﷺ‬, may the
peace and blessings be upon him. When the revelation came to him, he felt intense heat and drops
of perspiration used to roll down his body like pearls. When his state was over, I used to fetch a
shoulder bone or a piece of something else. He used to go on dictating and I used to write it down.
When I finished writing, the sheer weight of transcription gave me the feeling that my leg would
break, and I would not be able to walk anymore. When I finished writing, he would say, “Read!”,
and I would read it back to him. If there was an omission or error, he used to correct it and then let
it be brought before the people.”
Lastly, there were also some companions who did not have the revelations in written form, but they
remembered them by heart, and used it for the verification of the Quran while compiling it in one
book, e.g. Hazrat Ali RA (Hafiz-e-Quran).
B. Explain the importance of the principles employed by the compilers of the Quran at the time of
the caliphs. [4]
The need to compile the Quran in the book form rose immediately after the death of Hazrat
Muhammad ‫ﷺ‬, and in order to maintain the originality, several principles were implemented to
make sure that the actual message is conveyed to the Muslims. Zayd Bin Thabit RA was
responsible to collect the material from all the companions, and he confirmed all the material
with those who had memorized the Quran by heart. This was extremely important as it ensured
that the complied form was authentic. The scribes followed the dialect of the Quraish. This ensured
that one version and one dialect was followed globally, hence eliminating the possibility of
confusion or disagreement. Moreover, Holy Prophet ‫’ﷺ‬s dialect was the Quraishi dialect and the
Quran was compiled in the same one, in order to avoid any fabrication, since other dialects could
be forged. The order of revelations was rearranged in the complied version, as how the Prophet ‫ﷺ‬
ordered the scribes to arrange the Quran, and the Prophet ‫ ﷺ‬himself was guided by Angel Jibrael.
During the Caliphate of Hazrat Usman RA, a companion observed a difference in the dialect in all
provinces and parts of Arabia. The scribes made copies of the original version and burnt all other
copies. This was very essential as this prevented any chances of alteration or wrong recitation of
the Quran. Lastly, the scribes recited the final version of the Quran in Masjid-e-Nabwi in the
presence of the public so that any alteration could easily be identified and there was no
confusion in the general public in regards to the order and scripture of the Quran.
Other Important Personalities
Hazrat Aminah RA (Mother of Prophet ‫)ﷺ‬
Aminah RA was the mother of Holy Prophet ‫ﷺ‬, who was married to Abdullah Ibn Abdul Muttalib RA
one year before the Year of Elephant. She was the daughter of Wahb Ibn Abd Munaf Ibn Zuhrah.
The time she was expecting Holy Prophet ‫ﷺ‬, one night she had a dream in which she saw that a
boy was born, and on his birth, there appears a bright light which was spreading till Basra in al-
Sham. Now, she prayed in her dream and said, “I seek for him, refuge in Allah the One from the evil
of every envier.” After some time, she gave birth to the boy and named him Ahmed, which means
one who renders praise (to God).
After his birth, according to a tradition, Holy Prophet ‫ ﷺ‬was given to Halima Sadia RA for nursing,
who took care of him for two years. After 2 years when Holy Prophet ‫ ﷺ‬came back to AminahRAshe
was asked by HalimaRAto keep him for some more time, and Aminah RA agreed to the request.
Moreover, Aminah RA decided to visit her husband, Abdullah RA’s grave in Yathrib, Madinah when
Holy Prophet ‫ ﷺ‬was 6 years old. Abu Muttalib and Barakah tried to convince her, not to go but she
went with her plan and starting travelling. It took 10 days for her to reach the city. She visited and
stayed on the grave for few days in the week and Holy Prophet ‫ ﷺ‬stayed with his maternal uncles
of Banu Najjar, in Madinah. Aminah RA died while on the way back to Madinah from her journey at
al-Abwa.
During the Farewell Pilgrimage, Holy Prophet ‫ ﷺ‬visited his mother’s grave and shed tears too.
Halima Sa’adia RA
There was a tradition in Madinah that any child born was to be nursed by a Bedouin woman in a
desert. Halima RA was the nursing woman of Holy Prophet ‫ﷺ‬. She was living a very poor life. In order
to fulfil this tradition, she travelled to Madinah along with her husband, Al-Harith on a donkey and
one old camel. A lot of other Bedouin women were also travelling to fulfil this tradition. She reached
late than other women, so there was only one child left. That child’s father was dead so no one
could pay the money for his nurse. Halima RA had no choice, so she picked the child, and that child
was Holy Prophet ‫ﷺ‬.
As she took the child, her life holistically changed. Her camel which hardly gave any milk, started
giving a lot of milk. Her goats were also overflowing with the milk. Her bad times were changed into
good times. Holy Prophet ‫ ﷺ‬proved to be a blessing for her and her family. After 2 years when she
went to return him to Aminah RA, there was an outbreak prevailing in Makkah. She requested
Aminah RA to keep him for some time more and she agreed.
Moreover, there was an incident which scared Halima RA greatly. Once Holy Prophet ‫ ﷺ‬was playing
with his foster brother, when 2 angels appeared and laid Holy Prophet ‫ ﷺ‬down on the ground. They
opened his chest and took his heart out. Then, they slit opened his heart and removed a clot and
then washed both his chest and heart until it was cleansed completely. They placed the heart back
and left. Holy Prophet ‫ ﷺ‬got up with a pale face. His brother thought that he died so he rushed to
Halima RA. Halima RA ran to Holy Prophet ‫ ﷺ‬and after checking him she took him inside. After that,
he in some time, went to Aminah RA.
Later, when Holy Prophet ‫ ﷺ‬was married to Hazrat Khadijah RA, Halima RA came to ask for help
and Holy Prophet ‫ ﷺ‬asked Hazrat Khadijah RA to give her 40 sheep. When Holy Prophet ‫ ﷺ‬became
the Messenger of Allah ‫ﷺ‬, and received revelations, she came with her husband to enter the religion
of Islam. Holy Prophet ‫ ﷺ‬regarded her all his life, and he gave her his robe to sit, out of respect, when
she visited him on the day of Hunain. She was buried in Jannat-ul-Baqi in Madinah in 8AH.
Abu Talib
Holy Prophet ‫ ﷺ‬was very young when he lost both his parents and grandfather. He was the age of
8, and so he was raised by Abu Talib, his paternal uncle. He supported Holy Prophet ‫ ﷺ‬at every
stage of preaching the religion of Islam and never stopped protecting him. He was always there for
him as if Holy Prophet ‫ ﷺ‬was his own son and fought for him with the people of Quraish. He belonged
to the tribe of Banu Hashim. Abu Talib was always of the belief that Holy Prophet ‫ ﷺ‬was not hurting
anyone. He was the first relative who came out in support of his nephew. Abu Talib said to Holy
Prophet ‫ﷺ‬, “Go ahead with what you have been bidden and I pledge to continue to give you my
support and protection.”
As soon as Holy Prophet ‫ ﷺ‬started spreading the message of Islam, the people of Quraish stood
against him but never did anything harmful, because of the fear of Abu Talib. They stayed quiet
initially. Later, Holy Prophet ‫ ﷺ‬started saying things about the Makkans’ idols which was not liked by
the Quraish and they believed that it could not be tolerated, but were not able to do anything
again. However, later a group of Quraish people went to Abu Talib and explained him their
concerns and told him to stop protecting Holy Prophet ‫ ﷺ‬and hand him over to them.
After this, Abu Talib invited Holy Prophet ‫ ﷺ‬and told him, “Save me as well as yourself and do not
cause me to carry a burden I cannot bear.” Listening to this, Holy Prophet ‫ ﷺ‬replied to him, “O my
uncle if they place the sun on my right hand and the moon on my left to renounce my work, I would
not stop until Allah fulfils it for me or destroys me in the process.” Then, Abu Talib on listening Holy
Prophet ‫’ﷺ‬s answer got emotional, and said, “you may go and do whatever you like, I will never
withdraw my protection from you and will never let you down.”
On the other side, Quraish were continuously forcing Abu Talib to hand Holy Prophet ‫ ﷺ‬to them. Abu
Talib seeked helped from his people, the people of Banu Hashim tribe to stand by him in protecting
Holy Prophet ‫ ﷺ‬and they agreed to it. On this, Quraish boycotted the tribe to Shi’b Abi Talib, which
lasted for 3 years.
Abu Talib died soon after the ban was lifted, in the 10th year of Prophethood. Holy Prophet ‫ ﷺ‬was so
deeply sorrowed of losing Abu Talib, that he named the year of his death, ‘Year of grief’.
Hazrat Hamza RA
Hazrat Hamza RA was a person who was fond of wrestling, swordsmanship, archery and hunting
and he was always busy in these activities that he never realized about the noise created by Holy
Prophet ‫ ﷺ‬for the spreading of Islam. He and Holy Prophet ‫ ﷺ‬had several relationships. Hazrat
HamzaRAwas Holy Prophet ‫ ﷺ‬maternal aunt’s son, his uncle and his foster brother. He was 2 years
older than Holy Prophet ‫ﷺ‬.
Hazrat Hamza RA never showed interest in the religion until an event occurred. In the 6th year of
Prophethood, once Holy Prophet ‫ ﷺ‬was spreading the message of Allah to the people in Ka’aba
when Abu Jahl, his uncle humiliated him greatly. Hazrat Hamza RA was given this information when
he returned from hunting, and he got extremely angry. He immediately stormed into the Ka’aba
where Abu Jahl was sitting with his people and Hazrat Hamza RA took him by full force and hit him
hard on his head. After this incident, Hazrat Hamza RA embraced Islam.
After accepting Islam, Hazrat Hamza RA devoted his life in entirety to Islam and forsook all his
hobbies. It was a turning point for the religion, as before that Holy Prophet ‫ ﷺ‬used to preach quietly,
but after he came out in open and started inviting people to the religion in front of everyone. He
travelled to Madinah in 13th year of Prophet hood. Holy Prophet ‫ ﷺ‬always regarded him so much
and placed his trust over him, that he asked him to command a group of Muslims to check on the
Makkans group in the second year of Hijrat.
He was always present to fight for Islam, as he participated in a lot of battles and expeditions and
fought furiously. In battle of Badr, he killed numerous Makkans, including Utba. He also fought in
battle of Uhad and was martyred in this battle. Abu Sufyan’s wife, Hinda’s slave, Wahshi, was hiding
behind a rock and he attacked Hazrat Hamza RA and killed him. Hinda cut his liver out from his
body and chewed it. She made a necklace with his ears and nose threaded through it.
His funeral prayers were performed with all the other martyrs of the battle, by Holy Prophet ‫ ﷺ‬and it
grieved Holy Prophet ‫ ﷺ‬greatly. ‘Chief of the Martyrs’ was the title given to him.
Hazrat Bilal RA
Hazrat Bilal RA was an Abyssinian slave, who was brutally tortured by his master Umayyah bin Khalaf
after he accepted the message of Allah. He was one of the very early people who believed in Holy
Prophet ‫ ﷺ‬and accepted Islam. He was forced to lay down on the scorching sands of Arabia with
a large stone was placed over his chest in order to make him renounce Islam. However, he always
chanted, “Ahad Ahad!”, meaning, “One”. Once he was being tormented by his owner, and at that
time, Hazrat Abu Bakr RA passed from there. He paid for Bilal RA and freed him. For this incident,
Hazrat Umar RA said, “Hazrat Abu Bakr is our leader and he set our leader meaning Bilal.” (Bukhari)
Hazrat Bilal RA has the honour of being called the ‘Muazzin of Prophet ‫’ﷺ‬, because he gave the first
Azan on the orders of Holy Prophet ‫ ﷺ‬in Madinah. He also gave the Azan from the roof of Ka’aba
after the Conquest of Makkah.
He fought a lot of battles alongside Holy Prophet ‫ ﷺ‬to defend Islam. He killed his previous owner in
the battle of Badr. He was a humble and generous individual who always feared God. After Holy
Prophet ‫’ﷺ‬s demise, he went to Syria and married there. Hazrat Umar RA was the one who asked
him to give Azan when there was a treaty signed with the Jews, after the Holy Prophet ‫’ﷺ‬s death.
In Syria, he saw Holy Prophet ‫ ﷺ‬in his dream taking his name and asking for him to come, this made
him sentimental and was comforted by Imam Hassan RA. Imam Hassan RA asked him to deliver the
Azan which made everyone upset thinking about Holy Prophet ‫ﷺ‬. He died when he was 60 years
old and was buried in Damascus.
Abu Sufyan
Abu Sufyan was one of the most influential leader of Quraish, who became the chief of Quraish
officially after the battle of Badr. He was born in 560 AD, and always caused hardships in the way of
Holy Prophet ‫ﷺ‬. He was married to Hind bin Utba, and had two children, Mu’awiyah and Ramlah
RA. Mu’awiyah was the one who originated the Umayyad Caliphate and Ramlah RA was in the
marriage of Holy Prophet ‫ﷺ‬. He was the chief of Banu Abd-Shams tribe and participated in all the
battles against the Muslims, including battle of Badr, battle of Uhad and battle of Trench.
Abu Sufyan was the one responsible for battle of Badr, as he was the one who asked the people of
Quraish to take him safely back in the city when he returned from Syria with his people and this
erupted the battle. Moreover, he then after becoming the chief of Quraish, led them in the battle
of Uhad in 625 AD and 627 AD.
After the Treaty of Hudaibiya was signed between Muslims and Jews, it got ended because of Jews’
mistake. However, they sent Abu Sufyan to get to get it back on the table, once they realized its
termination would only harm them. He was unable to convince the Muslims, not even his own
daughter.
He was the worst enemy of Islam and Holy Prophet ‫ﷺ‬, however he still believed in Holy Prophet ‫’ﷺ‬s
honest nature. It was clear when he was asked by the Roman Empire’s King, Heraclius. Heraclius
received a letter to enter the religion of Islam from Holy Prophet ‫ﷺ‬, and at that time Abu Sufyan was
in Jerusalem for trade. So, the Roman King invited Abu Sufyan and inquired about Holy Prophet ‫ﷺ‬,
and Abu Sufyan told him about his truthfulness.
During the Conquest of Makkah, Abu Sufyan was sent to find out about Muslims’ plan and spy,
however he was caught and was prisoned. He was released on the intercession of Abbas RA. After
this, he realized about the false gods and accepted Islam on the invitation of Holy Prophet ‫ﷺ‬. He
fought for Muslims with Holy Prophet ‫ ﷺ‬in battle of Hunain and battle of Yarmuk and lost one eye in
each of the respective battles. He died while he was 90 years old in 650 AD, in Madinah.
Salman al Farsi RA
Salman al-Farsi RA was the first Persian to convert to Islam. He was raised as a Zoroastrian, and then
converted to Christianity, and then after meeting Prophet Muhammad ‫ﷺ‬, he converted to Islam,
and played a fundamental role in promoting Muslim unity. After becoming a Muslim, Salman RA
grew under the guidance of the Prophet ‫ ﷺ‬and Hazrat Ali RA until he reached the peak of faith and
was the best of the Ahlul Bayt’s companions.
In his early life Salman al Farsi RA was one of the guardians of a fire temple but later he left that
place in search for truth and travelled towards the Middle East. During his stay in Syria he came
across a monk who told him about the signs of the last prophet, when he met the Holy Prophet ‫ﷺ‬
he was enslaved but with the help of the Messenger of Allah ‫ﷺ‬he not only became a free man but
also entered the fold of Islam and soon joined the Ahlul Bayt due to his impressive knowledge,
wisdom and support to the Holy Prophet ‫ ﷺ‬and Islam. Prophet ‫ ﷺ‬once said about Salman al Farsi
RA, “Salman is, indeed full of knowledge.”
After the battle of Uhad when the Muslims heard the news of the Makkans gathering an army,
Hazrat Salman RA who had an extensive experience in war tactics from native Persia, proposed to
dig trenches in the vulnerable spots of Madinah from where an attack was likely. The digging of
trenches was the best tactic as the Quraish gave up after a few weeks and had to go back
humiliated. On the Day of al-Khandaq the Ansar stood up and said, "Salman is of us," the Muhajirin
stood up also and said, "Salman is of us." The Prophet ‫ ﷺ‬called to them saying, "Salman is of us, O
People of the House (Prophet ‫'ﷺ‬s house).
Hazrat Salman al Farsi RA personality spoke volumes with his actions. Regarding this Abu Emameh
narrates an incident, “The day the Prophet ‫ ﷺ‬was looking at the sky, we asked, “What are you
looking at, O Prophet ‫ ﷺ‬of Allah?” He answered, “I saw an angel was taking Salman’s deeds to the
sky.” These words give proof to Salman RA’s purity of his words and deed which are known to be
eternal. Because of his actions Salman al FarsiRAheart was filled with divine rays, and proof of this is
in the following narration by Abu Harairah who once heard the Prophet ‫ ﷺ‬saying, “Anybody who
wants to look at someone whose heart is enlightened with the divine rays should look at Salman.”
Hazrat Salman RA’s thirst for knowledge distinguished him from amongst the Prophet ‫’ﷺ‬s
companion. Hazrat Ali RA would say “Salman al-Farsi is the same as the wise Luqman.” He would
spend long nights in conversation with the Holy Prophet ‫ ﷺ‬and aimed to achieve highest degree of
faith, about this the Holy Prophet ‫ ﷺ‬said, “If religion was in the sky, Salman would acquire it.”
Ja’far bin Abi Talib RA
Ja’far bin Abi Talib RA belonged to the well-known clan of Banu Hashim. He was a son of Abu Talib,
and became one of the important personality as soon as he accepted Islam. He and his wife faced
a lot of persecution at the hands of the unbelievers after they both embraced Islam along with
other Muslims. When Holy Prophet ‫ ﷺ‬allowed Muslims to migrate to Abyssinia due to the hardships,
Ja’far RA and his family travelled at that time to the country of Abyssinia. They stayed there for quite
some time and had three children named Muhammad RA, Abd Allah RA and Auf RA.
Ja’far RA was a person with immense courage, fearlessness and generosity. He always helped the
poor through charity as he was also given the name of “Father of the poor”, and, “Two-winged
man” by the Holy Prophet ‫ﷺ‬. Abu Hurairah RA said about him, “The most generous man towards the
poor was Ja’far Ibn Abi Talib.”
The Quraish was not happy with migration so they sent a delegation of two people which included,
Abd Allah in abi Rabiyah RA and Amr Ibn Al-Aas RA. They visited Abyssinian King, Najashi and said,
"Your Majesty, you well know that a group of fools have turned renegade and have taken asylum
in your country. They did not embrace your religion, but rather invented their own religion that
neither of us know. We are people of high rank who are related to their fathers, uncles, and tribes,
so that you would surrender those wretched renegades to us." Najashi asked the Muslims, “What is
that religion that made you abandon your people’s religion and refuse to embrace our religion?”
Ja’farRAwas chosen as a representative by Muslim delegation and so he gave a speech in return
to Najashi’s question and explained him about the hardships and the reasons for them to stay in his
country. Najashi further asked, “Do you have a scroll on which you have written the words of your
Prophet ‫ ”?ﷺ‬On this, Ja’far RA recited the verses of Surah Maryam, which made the King and his
bishops sentimental. He then said to the Quraish delegation, “These words, of what had descended
on Issa (Jesus), come from the very same source as that of Issa. You are a free man in a free land.
By Allah, I will never surrender you to them.”
Holy Prophet ‫ ﷺ‬was always glad with Ja’far bin Abi Talib RA, as he said while hugging Ja’far RA
when he returned to him during Khyber expedition, “I do not know which makes me feel happier,
Khyber’s conquest or Ja’far arrival.” Ja’far RA always wanted and prayed to die as a martyr and
his wish was completed when he was martyred by the enemies in the battle of Mu’tah. Hazrat Umar
RA said, “I was with Ja'far in the battle of Mu'tah and we looked around for him. We found that the
enemy had sprayed his body with more than 90 stabs and strikes!” Holy Prophet ‫ ﷺ‬said, “I have seen
him in paradise. His head and wings – upper arms – were covered with blood!”
Abu Hurairah RA
Before accepting Islam, Abd Shams was the name Abu Hurairah RA was known with. Abu Hurairah
RA was the name given to him because of his love for the cats and it meant, ‘father of small cats.”
He was an orphan while growing up. Before getting freed, he was the slave of Busrah Bint Ghazwan,
who he later married as a free man.
He visited Holy Prophet ‫ ﷺ‬in Khyber and accepted Islam in 7 AH. He was known for his good memory
and he memorized the Quran by heart. He was always present to obey and serve Holy Prophet ‫ﷺ‬
and participated in all the battles after entering into the religion of Islam.
He was one of the “As-hab-e-Suffa”, companions allowed to live in Majid-e-Nabwi to study Quran
and Hadith from the Prophet ‫ﷺ‬. He was also known for narrating the traditions of Holy Prophet ‫ﷺ‬
more than anyone, as he himself said, “No one among the companions of the Messenger of Allah
‫ ﷺ‬narrates about him more than I do except Àbd Allah Ibn Amr Ibn Al-'Aas. He used to write, but I
didn't.” Imam Shafi said, “No one in his period was more capable of narrating traditions with such a
memory than Abu Hurairah.”
Also, he was always busy in praying to Allah, as he, his wife and his daughter used to take turns in
praying at night, and someone was always praying in house at night. He was not a farmer, nor a
businessman so he spent all his time in the duty to the Messenger ‫ ﷺ‬and praying to Allah. Moreover,
when he accepted Islam, his mother stayed behind in their forefathers’ religion and she used to hurt
him by saying insulting things regarding Holy Prophet ‫ ﷺ‬which made Abu Hurairah RA upset and he
started crying. Later, she accepted Islam.
During the time of Hazrat Umar RA’s Caliphate, he was made the Governor of Bahrain. His reign
ended when he was falsely accused of misusing the people’s money. Later, he fell ill, and he said,
“O Allah, I would love to meet you, so love to meet me.” He died in 59 AH when he was 78 years
old.
Objectives:
Hadith 1
a) Teachings of the Hadith
This Hadith briefs us about the individual life of a Muslim and the basic attribute, sincerity, that all
Muslims should possess, and which forms the base of Islam. This Hadith asks the believers to accept
all the aspects of faith with pure intentions to gain true loyalty to Allah. Our religion is all about
sincerity, it determines the righteousness and faith of a person and that is what differs them in Allah’s
sight, “Actions are judged by intentions” (Bukhari & Muslim). This emphasizes the fact that one must
have total submission to Allah not only by actions but also by his free will, only then he would
holistically be sincere to Him. One’s intentions should be pure about following One Allah and His
Messenger ‫ ﷺ‬and the book revealed upon him. Additionally this Hadith mentions ‘Nasihah’ which
is, sincere advice. Prophet ‫ ﷺ‬said: “Indeed sincerity leads to piety and indeed piety leads to
paradise”.
Sincerity to Allah means that a Muslim is to submit to Allah alone. He is to live his life in the manner
prescribed by the One, True God through His Holy book and His Messenger ‫ﷺ‬. No matter what the
situation one must not deter from his faith and should not be willing to compromise on any aspect
of it. Sincerity to the book of Allah is to have faith in all books and live life according to the teachings
of the Qur’an. Sincerity to the Prophets means to believe in all, 124,000 of them and follow the ways
of Muhammad ‫ﷺ‬. Sincerity to leaders and common people means to respect them and fulfil all their
rights and not disregard any of them. Allah says, “Obey Allah and the apostle and those charged
with authority amongst you.” One’s faith in One God can only be completed if he believes in all the
aspects of the faith with total honesty.
b) How can Muslims put them into action?
Sincerity to Allah refers to absolute faith in Allah which means we must worship only Him and refrain
from associating partners with Him. We should not prostrate before any other deity no matter what.
In times of need and difficulty, we should seek only Allah’s help, and look for guidance in the Holy
book and follow the Last Prophet ‫’ﷺ‬s path. Instead of visiting shrines and asking for help from others,
it is encouraged to pray for Allah’s mercy. A strong faith in Allah is the one that is not shaken when
one faces traumatic incidents or sudden loss of loved ones, as a true believer completely submits
to the will of God. We must fulfil the rights of Allah (Haqooq Allah) with sincerity as well.
Believers must look up to the Prophet ‫’ﷺ‬s examples in such times and sincerely practice Sunnah. The
Holy Qur’an says, "Whoever obeys the Messenger has indeed obeyed Allah" (4:80). Throughout his
life, Prophet ‫ ﷺ‬remained loyal to Allah and held strong to the duty Allah had put on him. He endured
through the persecutions in Taif and was ridiculed and abused in Makkah, but this didn’t stop him
from preaching. In the same manner, we must not renounce faith even if it is the matter of life and
death. A great example of this trait are also the companions of Prophet ‫ ﷺ‬who bore all the hardships
alongside him. It is important to not only act upon the teachings of the Qur’an but also to spread it.
“If Allah guides a person through you, it is better for you all that is on the earth” (Bukhari). Muslims
should follow these examples and shape their lives according to them. In daily life, a person can
remain sincere to Allah by at least fulfilling his obligatory duties with a pure intention and
encouraging people to do the same. Only our religion can lead us to success and that will come
from true loyalty for Allah alone. Moreover, we can show sincerity towards our leaders by abiding
by the laws that they have imposed, as long as these laws fulfil the demands of Sharia. By being
honest in our dealings, kind towards our neighbours, parents, etc., and by fulfilling the rights of every
member of our society, we can show sincerity towards the common people. We can also promote
the implementation of Sharia as a way to implement the teachings of this Hadith.
Hadith 2
This Hadith of the Prophet ‫ ﷺ‬teaches us a very strong and important aspect of Islam i.e. brotherhood
which enhances our communal conduct. A Muslim is taught to like for his brothers and sisters
whatever he likes for himself. They should treat them in a way that would best suit them and please
them. Islam emphasizes a lot the unity of Muslims whether they live in a place or are separated by
boundaries. These characteristics spread goodwill and brotherhood which helps to create a friendly
society. At another place, Prophet ‫ ﷺ‬said, “Do not envy, and do not outbid each other, and do not
hate, and do not turn away, and do not outsell each other, and be servants of Allah as brothers.”
(Bukhari). A Muslim cannot acquire perfection in his faith until he is cooperative and kind with others.
Being caring towards each other is binding upon all Muslims and is not something that they can
leave on choice. Islam is a religion of peace and love, and Allah has made it compulsory for his
believers to live in harmony for communal well-being. This means treating everyone in a gentle
manner and not wishing them ill. The Holy Prophet ‫ ﷺ‬said, “Whoever would love to be delivered from
the fire and entered into paradise, then let him die with faith in Allah and the Last Day and let him
treat the people the way he would love to be treated.” It was by Divine decree that the bond of
brotherhood was established in Islam: “Believers are a single brotherhood” (49:10)
Prophet ‫ ﷺ‬not only preached brotherhood but also practiced it himself. He treated all his fellows
equally and did not discriminate between them. At the time of migration, he bonded together the
Ansar and Muhajirin to promote brotherhood amongst them. The companions also followed his
example and treated their fellows in a good way and would never hurt them or differentiate
between them. Muslims today should put into practice this Hadith and treat their fellows the way
they, themselves, desire to be treated. They should not be rude to them, hurt them, talk behind their
back, or slander. Instead, they should treat them with kindness and be happy for their successes,
console them during hardship, and pray for their betterment. Prophet ‫ ﷺ‬said, “The one who is kind
to the dwellers of earth, the dweller of heaven is kind to them.” Moreover, all Muslims should stay
united and respect each other, only then can they work towards creating a healthy community.
Muslims are reminded of this bond in congregational prayers and in the performance of Hajj where
everyone is just a servant of Allah. Therefore, one should keep others' well-being in mind at all times
and not act selfishly. If we are to give charity or donation it should not be items in their worst
condition, rather should be the best items that we would like to have for ourselves. Another example
of implementation of this Hadith is raising funds or Zakat for refugees, their settlement and
education, to come to the aid of not only Muslims but the community at large.
Hadith 3
This Hadith enlightens us about the qualities of a person who has full faith in the Last Day and Allah
and falls in the theme of communal living. It teaches us manners of social conduct – proper use of
the tongue, being hospitable, and fulfilling the rights of a neighbour. Anyone who believes in these
two lives his life bearing in mind that soon he will be accounted for all that he does. Such a person
maintains silence mostly, to avoid uttering something evil, which ensures that he is protected from
sins. In the Qur’an, Allah says: “Not a word does he utter but there is a watcher ready by him to
record it” (50:18). And the Prophet ‫ ﷺ‬said: “Believer is he, from whose tongue and hands other
Muslims are safe”. A true believer is also kind and generous to his neighbours and completes his
rights by taking care of them. He also treats his guests well and caters to them with utmost hospitality.
Prophet Muhammad ‫ ﷺ‬reminded us of the high status of one who treats his guest well when he said,
"…Let the believer in God and the Day of Judgment honour his guest." Hospitality is not just a
characteristic of a Muslim but also a duty towards God, who created all of humanity. This Hadith
shows that for a person to complete his faith, these three characteristics are very important. The
reputation of the phrase “Let Him Who believes in Allah and the Last Day”, stresses the importance
and significance of being good to our neighbours, hospitable to our guests, and avoiding misuse of
our tongue as belief in Allah and the Last Day are two Articles of Faith, and are an integral part of
Islam. This further reminds us that we will be held accountable for everything, hence we must follow
the teachings of this Hadith.
All actions performed daily, and all actions carried out during life can be raised to the status of
worship simply by doing them as taught by Prophet Muhammad ‫ﷺ‬. A Muslim who knows the value
of speech speaks only when necessary as it is a form of modesty. One should make effort to say the
things which benefit others and resolve conflicts and not inflict harm to others and their repute. From
the life of the Prophet ‫ﷺ‬, many examples and incidents can be observed where he treated his
guests kindly, was welcome towards them and considered them a blessing from Allah who brought
along them, Barakah. Once a non-believer came to his house and one after the other drank the
milk of 7 goats that the Prophet ‫ ﷺ‬had not left behind any. It was also a Sunnah of the Prophet ‫ ﷺ‬to
accompany his guests to the door when they were leaving. Muslims should also follow his ways and
welcome their guests. The least they can do is welcome them and make them feel at home, also
they can present them with good food and provide them with whatever they need. We must not
talk behind their back when the guests have left. Another example is that of Hazrat Abu Talha who
had to go hungry himself to feed his guest. In this regard, the Qur’an states: "They give preference
to others first, whoever is saved from the greed of his own soul will be successful." (59:9) With regards
to treatments of neighbours one should keep a favourable environment around one’s house where
its adjoining residents should not feel any kind of trouble from it. We should be a source of comfort
and benefit to those surrounding us and those visiting us. Moreover, following Prophet ‫ ﷺ‬and his
companions’ examples, we are directed to share our food and good things with our neighbours.
Aisha RA reported: I said, “O Messenger of Allah ‫ﷺ‬, I have two neighbours, to which of them should
I send a present?” He ‫ ﷺ‬replied, “To the one whose door is nearer to you”.
Hadith 4
This Hadith falls under the category of individual conduct. We learn from this Hadith that Islam is a
very simple religion and to gain Allah’s pleasure and to reach paradise, one must simply follow the
basic principles of Islam. The Qur’an says, “Allah intends for you ease, and He does not want to
make things difficult for you”. Allah has laid down clear rules about what is lawful and unlawful,
and He expects man to be obedient to Him. By following these rules, we can gain Allah’s pleasure
and His mercy and thus enter paradise, and this is what the Prophet ‫ ﷺ‬confirmed. He said, “Avoid
what I have forbidden you to do, and do your utmost what I have ordered you to do.” Fulfilling the
rights of Allah by performing prayers and observing fasts and have the knowledge of religion for
adopting good and eradicating evil is obligatory on every Muslim. Prayer and fasting are the 2 Pillars
of Islam that keep a believer’s faith intact; in addition to that, a Muslim who stays away from evil
and prohibited acts and does only that which is permissible shall have no worries as Allah has
promised a place in paradise for him. Only Salah and Sawm are mentioned in the Hadith because
Zakat and Hajj are only Farz on those who are able to perform them, unlike the 2nd and 4th Pillars of
Islam.
Muslims today should perform all their religious and social obligations with sincerity and devotion.
Muslims can acquire paradise by being obedient to Allah and His Messenger ‫ﷺ‬. Muslims besides
following the Pillars of Islam, must be conscious of what is allowed and not allowed in Islam e.g. they
should be fair in trading and not take interest, eat only Halal food and stay away from alcohol, etc.
They need to understand the importance of praying and fasting as the Pillars of Islam. As the Prophet
‫ ﷺ‬said, “He who deliberately missed a prayer has indeed disbelieved.” And also: "The difference
between a believer and non-believer is his prayer". During Prophet ‫’ﷺ‬s lifetime when Azan was
announced, all worldly activities were suspended. If one performs the five obligatory prayers in
congregation and during the appropriate time period, it brings him closer to Allah. Fasting in the
month of Ramadan or on Mondays and Thursdays teaches Muslims empathy and puts them in the
shoes of those who are not able to feed themselves. It also teaches Muslims that if they can refrain
from food and water from dawn till dusk, surely they can refrain from committing bad deeds. Both
the Pillars develop piety and self-restraint. “Fasting is a shield and protection from the fire and from
committing sins”. A Muslim can bring discipline in his life and be righteous by praying and fasting in
the prescribed manner; just by following the practices of Prophet ‫ﷺ‬, he will be rewarded on the Day
of Judgement. Other bad deeds such as cheating, drinking alcohol, adulteration, theft, lying are all
deeds that breach the peace of society and hinder success in the Hereafter. And to completely
understand what is allowed and what is not one must refer to the Qur’an and Sunnah in daily life
and be conscious of forbidden acts.
Hadith 5
This Hadith teaches is about or conduct within our community. We come to know from this Hadith
that charity is an obligation on every believer. It gives us a broader concept of charity by telling us
that it is not confined to spending wealth, rather, every act of piety is regarded as a charity,
therefore, even a Muslim who is not well-off can perform it. The Holy Prophet ‫ ﷺ‬said, “Every good
deed is a charity”. It teaches us that charity is an act of showing concern for others and helping
them by all means, this ensures that every person contributes towards the betterment of society.
Moreover, it tells us that Allah is very kind to his believers therefore, he gives them ease. The fact
that all body parts in a human being function properly is only by God's will, this Hadith asks Muslims
to ponder upon this and be humble. Thankfulness towards Allah can be reflected in the way that
one is helpful and kind towards others without any regard to their ethnicity, race, or religion. Even
though charity is compulsory for us, we are not burdened by complicated ways in which it can be
performed. Simple acts done with the intention of helping others also account for charity, for Holy
Prophet ‫ ﷺ‬said: “Even a smile is a charity.” Charity in these forms and instils in Muslims the urge to
be helpful towards others.
Muslims today should perform all their actions with the intention of benefitting others. They should
also fulfil the rights of Allah by performing their religious obligations which include their social
responsibilities. Feeding the hungry, settling disputes, greeting people with a smile, spreading
knowledge, helping the elderly and the blind cross roads, giving good advice, or otherwise staying
silent are all examples of how Muslims can play a positive role in the lives of many and gain reward.
Even the smallest deeds must be given importance as they may carry the greatest reward. Prophet
‫ ﷺ‬said, “The best among people is the one who is a source of benefit for the people”. Prophet ‫ ﷺ‬was
kind and helpful, even towards his enemies. A form of charity was when he helped the old woman
(during her sickness) who pelted him with rubbish regularly, on his way to prayer. Examples of
charitable behavior are seen throughout the Prophet ‫ ﷺ‬and his companions’ lives. The Prophet ‫ﷺ‬
supported orphans and helped the poor, he also shared his meals with his guests. Similarly, a Muslim
should live his everyday life in a way that is helpful towards others. It would not only bring him
happiness and peace of heart but also relieve him of calamities. “Give charity without delay, for it
stands in the way of calamity.”
Hadith 6
In the given Hadith on communal conduct, the Holy Prophet ‫ ﷺ‬has made it clear that actively
removing or wanting to eliminate evil from wherever it may rear its ugly head, is an essential
characteristic of a Muslim’s faith. Changing evil by one's hand should be done by those who can
do that, such as the people in positions of authority and the bodies in charge of such matters, in the
areas over which they have been appointed; the ruler in the area over which he has been
appointed; the judge in the area over which he has been appointed; and by a man in his own
house, with his children and the members of his household, as much as he can. However, if he is not
able to do that, or if attempting to change it physically will lead to unrest (fitnah) and conflict, and
if it causes more harm than good, then he should not change it with his hand, rather he should
change it verbally-by speaking out. That will be enough, lest changing it with his hand will lead to a
worse evil, which he is seeking to change. Even if we ourselves are not committing the bad deed,
but are distancing ourselves from it and not raising our voice in condemnation of it, it “is the weakest
response”
After the tongue comes the heart, i.e. hating the evil in one's heart, showing that one hates the
harmful action, and not sitting with those who do it. All of these count as, taking some form of action
to condemn the evil. Many verses speak of enjoining what is good and forbidding what is evil; that
is because of the importance of this issue and the great need that exists for it. Allah has described
the believers as those denouncing evil and as accepting what is good. He says: “The believers,
men, and women, are Awliyaa’ (helpers, supporters, friends, protectors) of one another; they enjoin
(on the people) Al Ma‘roof (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid
(people) from Al Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden)”.
It is unfaithful for a Muslim to be in presence of evil and not try and halt it. An Islamic society is one
in which righteousness is encouraged and all sins curtailed.
The teachings of this Hadith can be implemented by every Muslim in their lives. Although the scale
of influence, may change from person to person, however, everyone is required to play their part
in bringing about a positive change following the laws of the Qur’an and the whole community. By
thinking about bringing a positive change, a Muslim has to stand up against the evil practices that
are being carried around him. Not only this, he can oppose the evil act by several methods such as
reporting it, rejecting being a part of it, distancing oneself from the act, and lastly, condemning the
act inwardly.
Moreover, correcting social evils, for instance preventing or reporting against electricity theft, taking
action against corruption happening in any organization in the form of bribery or embezzlement,
etc. could be seen as an act of implementing the teachings of this Hadith. It is important to realize
that ignoring or allowing any kind of wrongdoing could become a grave problem for the
community, no matter how small or insignificant it seems. Muslims are also advised to help the one
who is a victim of injustice, and also stop the one who is committing injustice. The Holy Prophet ‫ﷺ‬
has said: “The best type of Jihad is speaking a true word in front of a tyrant ruler.” Prophet ‫ ﷺ‬himself
stood up against many societal evils of pre-Islamic Makkah, including the female infanticide and
idol-worship. Muslims should be those who stand up for the victims of injustice and stand up against
those who are unjust.
Hadith 7
This Hadith on individual conduct, stresses upon the fact that a Muslim must always endeavour to
seek the pleasure of Allah and one who spends his life striving to achieve this by following the tenets
of Islam and spending from what Allah has given him (his person and property) in His cause, is
considered as the best of Muslims. A believer can ‘strive in the way of Allah’, using one’s person or
with one’s property. The purpose of such a struggle though should always be to establish a just and
righteous society and must be according to the rules and laws lay down by Allah and, explained
by His Prophet ‫ﷺ‬.
The 1st kind of Jihad referred to in the Hadith is Spiritual Jihad. If we look closely, the meaning of
striving hard with one’s person implies multiple meanings. To explain further, a believer may migrate
for the sake of one’s religion as the Muslims of Makkah did in the Holy Prophet ‫’ﷺ‬s time. Moreover,
it may also mean spreading the message of Allah by travelling to different parts of the world to
preach His message. Other than this, it could also mean, a personal fight against evil or taking part
in the armed struggle which is established for the protection of Islam or oneself.
The 2nd type of Jihad mentioned in the Hadith is Financial Jihad. The wealth and property of Muslims
must be spent in the way of Allah, as He compensates a believer for what he spends in His way.
Regarding this, the Qur’an says, “There’s no (amount of money) that you spend in His cause without
Him replacing it, for He’s the best of all providers.” (34:39)
A Muslim must firstly fulfil the Pillars of Islam sincerely. A true believer will strive to seek Allah’s pleasure
and so, after completing his obligations, he may well strive in the way of Allah by going on to offer
Tahajjud prayers or Tarawih prayers or finance the Hajj of those less fortunate than himself to perform
Hajj after fulfilling his own obligation.
There are many other instances in one’s daily life where one can apply the teachings of this Hadith.
A person may strive in Allah’s way by spending the time worshipping him or carrying out social work
in the community. Moreover, an individual can support Islam and the community through their
wealth and resources by supporting schools and education to remove the element of ignorance.
They can also use other approaches, such as donating to health facilities for the poor, providing
them with livelihood, or even by constructing, repairing, or helping maintain Mosques in a particular
area. In times of Covid-19, we can pay for a patient’s healthcare if they cannot afford it. We can
use social media platforms to spread awareness about the teaching of Islam and that it is a religion
of love and kindness, in contrast to the mainstream view that it is a religion of war and bloodshed.
The Prophet ‫ ﷺ‬and his companions set great examples of Jihad at the time of donations for the
Tabuk Expedition.
The concept of Jihad could also be used in everyday life by word of mouth; one may raise
awareness about the peaceful teachings of Islam. Other than this, welfare projects on local and
international levels, helping communities affected by poverty or war, saving the lives of those who
have nothing with them, all these fall under the category of striving in the way of Allah. Holy Prophet
‫ ﷺ‬stated, “A single endeavour of fighting in Allah’s cause is better than the world and whatever is in
it.”
Hadith 8
This Hadith explains a Muslim’s individual conduct. The term martyr is widely accepted as laying
down one’s life for the sake of Allah on the battlefield. However, this Hadith clarifies that there are
certain ways a person can be a martyr, not just one way. This Hadith explains that all those Muslims
who live their lives righteously intending to attain Allah’s pleasure, and they die in this process, are
considered martyrs.
To explain further, one category of this Hadith talks about that Muslim who dies a natural death in
the way of Allah. It stresses upon the fact that a person who does not die because of his involvement
in a war by a sword, bullet, etc. but meets his death because of some other cause is also considered
a martyr if he was in pursuit of His God’s pleasure. It could be that the person dies while on the way
to participate in Jihad, protect someone who is threatened on account of their faith in Islam, or
involved in an accident while doing something good for others or while doing a good deed. It could
also be that the person died while defending their property or family or another Muslim from
robbery, theft, etc.
Moreover, others mentioned in the Hadith, a person dying from painful and fatal diseases like
cholera or a plague, in the way of Allah, is also considered to be a martyr. The reason these two
diseases are mentioned because they were the most common cause of death in the seventh
century. All in all, the core teaching of the Hadith is that Allah loves His creation and that He is willing
to reward everyone as long they are obedient to Him and remain true to their faith. Allah has said,
“And say not of those who are slain in the way of Allah: "they are dead." rather, they are living, but
you perceive it not” (2:154)
This Hadith also acts as an encouragement for those Muslims who cannot physically fight in the
battlefield. It also makes a distinction that those who fight on a spiritual, mental, and physical level
in the way of Islam are rewarded to the highest degree by Allah.
This Hadith exhibits that Muslims should develop the spirit of withstanding all serious and fatal
sufferings with a strong belief that everything is by the supreme will of Allah, who alone has the
power to give life and death. A Muslim who wants to attain the status of martyr would be engaged
in performing righteous deeds that would earn him Allah’s pleasure. To die a martyr, in the Islamic
faith, is one of the greatest honours. The rewards granted to the martyr are so sublime and are
superior to the rewards for performing almost any other righteous act.
The martyr is given seven special favours and privileges from Allah. Once the first drop of his blood
is shed, all of his sins are forgiven. Before he dies, the martyr can see the beauty of his palace in
paradise. The martyr will not be tested in the grave, nor will he be punished in the grave. To die a
noble, honourable death, one must live a noble, honourable life by engaging in Jihad Fi sabilillah
(struggle in the way of Allah). This Jihad could be of the self, of the tongue, by the hand, or by other
means of support, as striving in Allah’s way will enable a Muslim to achieve the status of a martyr.
However, it should be noted that attaining martyrdom on the battlefield gets one the highest
reward and a place in Jannat-ul-Firdous. There are many examples of how to achieve the status of
a martyr. One is by working honestly and truthfully by helping those who are in need or supporting
those who are vulnerable and helpless. Moreover, being kind to all the creatures of Allah and
looking after the environment is also a type of Jihad. Muslims could defend the teachings and
knowledge of Islam by spreading the word of Allah, and if need be, laying down life in the way of
Allah. The Holy Qur’an says: “Then they will be in the company of those on whom Allah has bestowed
His Grace, of the Prophets, the Siddiqun (those followers of the Prophets who were first and foremost
to believe in them, like Abu Bakr As Siddeeq), the martyrs, and the righteous.” (4:69) A Muslim can
attain the pleasure of Allah in every word and act if he/she wills.
Hadith 9
This Hadith regarding individual conduct teaches man to earn money by his own hands for his
sustenance. Islam discourages, begging or spreading hands before other people. Our Holy Prophet
‫ ﷺ‬worked hard himself and bestowed workers with respect and dignity by saying that "One who
works for himself is a friend of God."
Islam cannot overstress the importance of lawful earning of every Muslim. All Muslims believe that
Allah has fixed their earning in their lifetime even before their birth. The main struggle is how each
believer achieves that earning; Holy Prophet ‫ ﷺ‬encourages Muslims to earn lawfully and through
their own hard work. The Messenger of Allah ‫ ﷺ‬has said, “To earn a clean living is also a duty next
to the obligatory duties of faith”.
Muslims are strictly discouraged from spreading their hands in front of, or relying on others. These
could be begging or involving oneself in charitable handouts. Moreover, other unlawful earnings
Muslims are discouraged from, include bribery, gambling, usury, or even earning through
defrauding or depriving someone of their income, etc. Muslims are encouraged to earn an honest
living for themselves and their families; they are taught that respect is not earned by how much one
earns but by how one earns it. Earnings that come through honest, hard work are blessed by Allah,
and no job is considered lowly in Islam. Another Hadith of the Prophet ‫ ﷺ‬says, “One who earns his
livelihood by the sweat of his brow is a friend of Allah’s”.
According to this Hadith, a Muslim should abstain from illegal means of earning wealth like bribery,
theft, corruption, usury, and gambling, otherwise, he will earn hellfire for himself in the Hereafter. And
one should keep expenditures within the limit of one's income. If every man strictly follows this Hadith,
there would be no beggars left in society. The money collected through charity can be given to
truly needy people like orphans, widows, and disabled ones. Moreover, if a Muslim is physically and
mentally fit, he should struggle for his livelihood and prosperity. He should be proud even if he is
doing a low-profile job because it is after all a fair and lawful means of earning. A hard worker is
always respected in society while a beggar loses his dignity.
An example of Prophet ‫ ﷺ‬could be demonstrated here that he never looked down upon any job.
When he arrived in Madinah as the Head of State, he worked on the construction of the Mosque,
which was to serve as his home and as the religious and community centre, alongside the Muhajirin
and the Ansar. Moreover, during the battle of Khandaq, the Holy Prophet ‫ ﷺ‬particularly
participated in the digging of the trench around Madinah to safeguard it. This action of the Holy
Prophet ‫ ﷺ‬is a lesson to Muslims today to not look down on any honest effort. In another saying of
the Holy Prophet ‫ﷺ‬, it is said, “He who works with his hands is a friend of Allah.”
Hadith 10
The concept of Huquq Al-Ibad, the rights of the people, is highlighted in this Hadith on communal
life, as it encourages the believers to fulfil the needs of the poor and the oppressed class in the
society. The helping of the poor in distress is worship to Allah and it is as important as obligatory
prayer and fasting. Also, managing the affairs of the needy people is such a prestigious deed that
it has been placed at par with the person who strives in the way of Allah or who stands up for prayer
at night (Qiyam-ul-Lail) and fasts during the day. The Prophet ‫ ﷺ‬said to his wife, “O Aisha! Love the
poor and let them come to you for help. Allah will then surely take you near Him on the Day of
Judgment.” The Prophet ‫ ﷺ‬tells us that the rights of Allah’s creatures are just as important as those
of His own.
Two categories are specifically mentioned in the Hadith: the widows and the poor, however, the
teachings can be applied to all those who are vulnerable in society. It is also made clear that
worship is not restricted to just prayer and fasting, but it covers every good deed. Additionally,
believers who are mindful of the need of others and spend their time and resources in helping to
manage the affairs of the needy and helpless, are considered to be constantly engaged in the
worship of Allah.
Allah has created the people in a manner that they remain associated and connected to one
another so that, in this way, they strive to fulfil each other’s needs and requirements. If someone falls
in need of money for his house rent, treatment of disease requires a recommendation or assistance,
then Muslims must be the first to help their fellow humans. Allah wants believers to worship Him, by
not just fulfilling the obligations of prayer and fasting, but also by being generous, helpful, and
considerate towards His people. Bringing betterment to society is a fundamental aspect of the
Muslim community. One can do this by providing resources for the poor, by helping in the
establishment of housing for the homeless, providing healthcare to those who do not have access
to it, and supporting the widows and orphans, etc. so that all get a fair chance in life.
Giving resources to the poor and needy may be a big act, however, even small tasks to assist
another are considered as worshipping of Allah and are rewarded. An example of these small acts
could be how Holy Prophet ‫ ﷺ‬used to milk the goats and do household chores of an old widow.
Another famous example is of Holy Prophet ‫ ﷺ‬in which he was harassed by an old woman who used
to throw rubbish at him. When he found out she was ill and had no one to look after, the Holy Prophet
‫ ﷺ‬used to take care of her. The importance of these examples is that any action that is done to help
another is the fulfilment of Allah’s and Prophet’s ‫ ﷺ‬teachings. The Holy Qur’an says, “So give the
relative his right, as well as the needy and the traveller. That is best for those who desire the
countenance of Allah, and it is they who will be the successful.” (30:38)
Hadith 11
This Hadith discusses communal living and apprises to us that Islam delegates an immense reward
to those who help the less fortunate and distressed, and via this reward system confers great rights
to the disenfranchised in society. This Hadith, in particular, refers to orphans; the Prophet ‫ ﷺ‬has issued
an award for the person who shelters and cares an orphan, to seek the pleasure and privilege of
being as close to the Prophet ‫ ﷺ‬in heaven, as are the middle finger and index finger on the same
hand. The Qur’an has reiterated the idea of taking care of orphans, time and time again, “Treat not
the orphan with harshness.” The Prophet ‫ ﷺ‬said, “The best home of the Muslim is in which an orphan
is treated well, and the worse home of a Muslim is one wherein there is an orphan who is treated
badly.” Prophet ‫ ﷺ‬was an orphan himself, he knew the plights of orphanage and wanted his Ummah
to be sensitive towards orphans. Islam promotes the idea of societal well-being, where no single
individual’s needs are neglected or compromised and in this specific Hadith, the Qur’an provides
a safe haven for orphans in the Islamic community.
Orphans should be, first and foremost, treated kindly; they should be provided with food and with
shelter. The Prophet ‫ ﷺ‬said, “Who’s given shelter to an orphan with his food and drink, Allah, will
guarantee him paradise unless he has committed a sin which cannot be pardoned.” This verse
emphasizes the prestige of the award granted to those who provide for orphans. Furthermore,
special importance is given to the supervision of the property that an orphan inherits as they are
vulnerable and usually young are targeted at the hands of the greed of the people surrounding
them. One should manage the wealth and property of an orphan to the best of his own ability. The
property should not be mixed with that of his own or changed or swindled with. The property is to
be returned back to the care of the orphan when he reaches a reasonable age of wisdom. Allah
says, “To orphans restore their property (when they reach their age nor substitute (your) worthless
things for (their) good ones and devour not their substance (by mixing it up) with yours.” Dire
punishments await those who steal property of an orphan. If the orphan’s parents were indebted,
the Muslim community should raise funds to pay off the debt or the lender could also voluntarily,
absolve the orphan of the debt. For the orphans who haven’t reached adulthood, Muslims should
sponsor their education or even find them good partners for marriage. Prophet ‫ ﷺ‬was always
amiable towards orphans. He once found a crying orphan, he consoled him and said: “Would you
not like Prophet Muhammad to be your father and Aisha to be your mother?”
Hadith 12
This Hadith is based on communal life and apprises us that all sovereignty belongs to Allah; man is
his vicegerent. Leaders and commanders are appointed to work for the welfare of the people by
delegating a mammoth amount of power and control to them, but with such hegemony, they
tread a very thin line between justice and oppression, between being infamous amongst the
subjects, or celebrated as a just and capable ruler, therefore Islam commands all Muslim rulers to
administer for ease and the comfort of the people without oppressing any minority whatsoever, as
the Prophet ‫ ﷺ‬said, “Give ease and not corrupt, give tranquillity and not oppression.” However,
simultaneously, it orders leaders and rulers to have a firm say and command over all irregularities in
order to maintain societal peace. All in all, Islam propagates the idea of striking a balance in all
things. In positions of power and in general, “be gentle and do not be hard”, as was commanded
so by Holy Prophet ‫ﷺ‬. He also said: ”The best rulers are those whom you love, and they love you”.
Similarly, he had instructed in the above Hadith, the governors, to treat their subjects with kindness
and not be like a dictator imposed over them. This even increases the inclination of the subjects
towards Islam.
All authority belongs to Allah and if a human is given authority over his fellow humans, he/she should
consider it a gift from Allah and a trust He has put in him/her. A great amount of responsibility rests
with each and every leader. They act as a direct extension of each part of Islamic society,
representing their people and kingdoms. They are charged with the duty of establishing peace and
tranquillity and providing justice in accordance with the religious laws set by the Qur’an. They are
also ordered to integrate themselves into their society, so that they are aware of all and any plight
faced by the people they govern over, to have them realize the magnitude of each problem from
the perspective of a subject and solve that problem effectively. The Prophet ‫ ﷺ‬himself was kind-
hearted and loving and these qualities endeared him to the people who accepted Islam, as well
as keeping them adamant on the path of Islam after his death. “It is part of the mercy of Allah that
you deal gently with them, were you severe or harsh-hearted, they would have broken away from
about you.” Striking a balance was also promoted by the Messenger of Allah ‫ﷺ‬. In one incident, the
Prophet ‫ ﷺ‬heard a complaint about Muadh bin Jabal having caused hardship to the person who
did laborious work all day, by prolonging Isha prayer through the recitation of lengthy Surahs, the
Prophet ‫ ﷺ‬went to Muadh bin Jabal and said, “O Muadh you are putting the people to trial and
repeated it thrice.” Islam does not only cater to Muslims but also instructs rulers to be tolerant and
amiable towards people from other religions, races, and ethnicities.
Hadith 13
In this Hadith, on individual conduct, Prophet ‫ ﷺ‬places emphasis on the importance of reading and
understanding the meaning of the Holy Arabic verses. It is due to God’s mercy and favour that the
Qur’an is easy to understand and remember, “And we have indeed made the Qur’an easy to
understand and remember.” People of wisdom embark on a journey to memorizing the Qur’an and
in this process, attention is of the essence, for if a person is to become neglectful after he has
memorized it, he forgets it as if it had been a fleeting thought. This Hadith compares this situation to
that of ownership of a camel, he will have control and ownership over it if he provides ample
attention to it, but if he is to neglect it and seize paying attention, the camel will escape without the
person noticing. Same is the case with the Qur’an, regular attention needs to be paid in order to
refresh its potency in one’s memory otherwise it will be forgotten and neglected. Understanding the
Qur’an not only makes it easier to live by it but also helps build a relationship with the One Who
authored it.
Muslims should ideally be reciting the Qur’an daily or at least reciting regularly to not forget it, the
Prophet ‫ ﷺ‬said, “Keep on reciting the Qur’an, for, by Him in Whose Hands my life is, Qur’an runs
away (is forgotten) faster than camels that are released from their tiring ropes.” Knowledge of the
Qur’an is compared to a camel, for Qur’an is forgotten as quickly as a camel which unties and
escapes. Therefore, Muslims should memorize the Qur’an and recite it regularly, and more
importantly, ponder over its meanings in order to effectively apply its teachings in real life. Qur’an is
what keeps one close to Allah. Even reciting the Qur’an carries a hefty reward as Hazrat Aisha RA
reports, “A person who recites the Qur’an and masters it will be with the noble and righteous scribes
(in heaven).” Tarawih prayers during Ramadan are a good way of revising and reviewing the whole
Qur’an. Prophet ‫ ﷺ‬said: “Allah does not listen so attentively, as He listens to the recitation of the Holy
Qur’an”.
Hadith 14
This Hadith regarding communal living, teaches us that Islam lays down the fundamental principles
for trade and business transactions, it provides guidelines instructing Muslims to be kind and well-
meaning in their intentions whenever they engage in trade or business activities. Muslims believe
that this honesty, kindness, and compassion, which they show in their dealings with their business
partners or customers will be reciprocated on the Day of Judgment when Allah will shower them
with kindness and mercy. A prestigious reward is kept for those who are fair and honest in trade
because, the rights of the people (Haqooq-ul-Ibad) are highlighted and safeguarded throughout
Islam and anyone who shows fraudulent behaviour to a client or business partner is infringing upon
that Haqooq-ul-Ibad; therefore, Islam lays down such rules which cater to all facets of trading as an
activity. One who protects and abides by such principles awaits a great reward in the Hereafter;
the Prophet ‫ ﷺ‬said, “A man used to give loans to the people and used to say to his servant if the
debtor is poor forgive him so that Allah may forgive us.”
A seller should be honest and fair to the buyer by giving proper weight, measurements, and
specifications. Allah says, “Give full measure when you measure and weigh with a balance that is
straight.” Specifications refer to any defects in the merchandise and pricing all sellers accordingly,
to compensate for the faulty goods. In order to stop sellers from extorting undue profit. This idea of
bargaining concerns both parties, while the seller should charge a fair price, the buyer should also
pay what he owes to the seller. Prophet ‫’ﷺ‬s honesty in trade was what drew Hazrat Khadijah RA to
him when she sent him a marriage proposal. Additionally, it is said about Hazrat Usman RA that he
used to give his customers more than what they paid for and paid salesmen more than what they
sold to him. In return, he said that Allah blessed him with more than what he needed. Muslims should
follow the examples set by Prophet ‫ ﷺ‬and his companions, when it comes to business and trade
dealings. In reference to the debt and debt collector, it is the responsibility of the indebted to return
the debt as soon as possible and when he is capable. The creditor, on the other hand, should be
lenient and provide as much time as is required by the indebted and provide him with relief. The
Prophet ‫ ﷺ‬said, “if the debtor is in difficulty, grant him time till it is easy for him to repay.”
Hadith 15
Allah is Rahman and Raheem, He is the Most Merciful and forgives all those who ask for forgiveness.
This Hadith on communal conduct, tells us that this mercy of Allah can only be blessed over us if we
show the same mercy to other creations of His. We should follow this attribute of Allah whenever the
situation demands and extend kindness, and mercy whenever it is required so that Allah may
reciprocate this sympathy, kindness, and mercy on the Day of Judgment. We should also be
considerate to others and forgive them for their mistakes instead of finding faults. This quality if we
can foster translates, to our sins being forgiven because He loves it when we forgive, because He
forgave us time and time again ever since we were born. The Prophet ‫ ﷺ‬said, “Treat kindly the
dwellers of earth, He who dwells in the heaven will treat you kindly.” Muslims should show mercy
and amiability in the world to reap its benefits in the Hereafter. The Prophet ‫ ﷺ‬also stated: “He who
is devoid of mercy is devoid of all good”. People who do not practice compassion are depriving
themselves of the compassion of Allah.
Muslims should treat everyone with kindness. This includes not only fellow Muslims but also infidels
and men of all faiths and nationalities; irrespective of their cast, color, or creed, even animals
deserve kindness and compassion. We can implement this Hadith in everyday life by helping
someone cross the road, feeding the hungry, forgiving people’s mistakes, professing brotherhood
to the Muslim community, being kind to all living things, and practicing compassion for others. A
woman was cast into hell, as she starved a cat to death by locking it inside a room, another woman
was forgiven as she gave water to a thirsty dog. The Prophet ‫ ﷺ‬said “While a dog was going around
a well and was about to die of thirst, an Israeli prostitute saw it and took off her shoe and watered it.
So Allah forgave her because of the good deed.” Kindness can be derived from the most frivolous
of things, helping the poor and needy, looking after one’s parents, relatives or friends, or treating
one’s servants and dependents kindly, even the deed of meeting someone with a smiling face is
considered a good deed. Hazrat Aisha RA narrates, “Kindness is not to be found in anything but that
it adds to its beauty and it is not withdrawn from anything but it makes it defective.” The Prophet ‫ﷺ‬
was always merciful, even to his worst enemies. He prayed for the betterment of the people of Ta’if,
when they had stoned him till he bled till his shoes. He pardoned the Makkans even after
conquering their land, and having the chance to avenge the 10 years of persecution that they had
inflicted upon Prophet ‫ ﷺ‬and his companions. If we follow the Sunnah we can let go of past grudges
and forgive.
Hadith 16
This Hadith about communal life in Islam, apprises to us that Islam propagates societal well-being.
In order to uphold this principle, the Prophet ‫ ﷺ‬joined all Muslims in a bond of brotherhood and
fraternity. It was important in his times, to unite the warring tribes of Arabia and combining many
communities, classes, and sects into the singular Islamic community. Quran says: “Hold fast by the
rope of Allah together and be not divided.” (3:103) This community is incumbent on the welfare of
all combining states; therefore, each part of the large body looks after the other to protect them
and cater to their needs. They offer sacrifices for each other and face all problems together to solve
all problems efficiently, while incurring minimal damage by spreading it out across all Muslim states.
The Prophet ‫ ﷺ‬said, “The believers are but a single brotherhood; so, make peace and reconciliation
between your two contending brothers.” This Hadith compares the Muslim Ummah to the human
body. If any part of the body is subject to distress, its effects are felt throughout the body in the form
of restlessness. Similarly, if any part of the Muslim community is being oppressed or maltreated, the
entire Muslim Ummah will respond by being sympathetic, considering their pain as if it were their
own and therefore acting readily to help them in the process of subsiding the pain. This ensures that
no part of the Islamic community is singled out and also strengthens the Muslim society in general,
as there is no way for invaders or external influences to separate and dominate a part of the Muslim
world without being threatened by the great force of the Muslims. Muslims are united under the flag
of Islam, a religion that transcends all racial and geographical boundaries.
Islamic laws lay certain responsibilities on all of its members, they must be kind and compassionate
to each other, and they must alleviate the sufferings of one another and help them during times of
need and difficulty, be it family members, friends, or other Muslims brothers and sisters. The living
example of this was the brotherhood established after the Hijrah to Madinah, where the Ansaras
were ready to donate their properties to their Muhajir brothers. The Prophet ‫ ﷺ‬said “Every Muslim is
the brother of a Muslim, he should neither harm him nor should he leave him alone when others treat
him unjustly (he should help him). Whoever will fulfill the need of a fellow brother, Allah will fulfill his
need, and whoever will remove the distress of a fellow Muslim, Allah will remove his distress on the
Day of Judgment, and whoever will hide the faults of a fellow Muslim, Allah will keep his sins secrets
on the Day of Account.” This same principle is put into effect multiple times in practical society on a
global level, for example, when the Northern Muslims of Pakistan were distressed due to the plight
of the major earthquake, all of Pakistan took action to help, as if the plight was their own, same
goes for different Muslim states who sent medication, food, water, and funding to cater to the
problems faced by Pakistan. Another example of this would be the Muslim countries around the
world forming alliances and having conferences with exclusively Muslim countries, taking part. They
also stand up for each other in global forums and speak out in favour of their Muslim brothers. All of
these traits keep the Muslim society strong as a united force. Additionally, Pakistan gave refuge to
many Afghani asylum-seekers, and same should be the treatment of many other Muslim refugees
from Syria, Yemen, Myanmar, etc.
Hadith 17
This Hadith on communal living tells us about modesty, a branch of faith. Modesty and faith can
only co-exist in an individual, as they are both interlinked heavily. Prophet ‫ ﷺ‬said: “Modesty and
faith are both companions; when one of them is absent the other follows it.” Modesty teaches one
to be unselfish, and not self-centredly. Modesty is an important quality enshrined in Islamic society,
not only does it play an important role in character building, it is the fundamental necessity for the
practical implementation of Islamic principles and laws. It acts as a shield against lewdness and
immorality (lying, stealing, stripping of rights) by keeping the individual tied to reality and
humbleness. It also wields the key to piety and good deeds, as no good deed can be committed
with a feeling of pride and superiority. The Qur’an orders modesty in the following words “Come not
near to shameful deeds whether open or secret.” The Prophet ‫ ﷺ‬also said, “Every religion has a
distinctive quality and the distinctive quality of Islam is modesty.” This clearly establishes a
relationship between faith and modesty; a relationship that is extremely beneficial to individuals of
faith as it brings about equality, good deeds, protects one from shameful deeds, and serves as an
unremarkable personality trait.
Muslims should avoid immoral, lustful, and indecent acts, they should avoid any action that
produces a reaction of disgust. This modesty shouldn’t only extend to their fellow humans and their
own actions, but it should be directed at Allah as well; man must be modest and humble to Him in
the highest degree. Allah says, “And do thou remember your Lord within yourself humbly and with
awe, below our breath at morn and evening.” A Muslim’s lifestyle should not be extravagant and
should reflect the lifestyle followed by Prophet ‫ﷺ‬. His whole life was an epitome of humility, and he
never even spoke loudly or improperly. Modesty stems from concern for the Ummah and protecting
it from immorality e.g. by ensuring the delivery of each individual’s rights. Another example of
modesty is that between men and women in Islam (e.g. the lowering of the gaze when in presence
of the opposite gender). Women and men should also dress up according to Sharia. Allah says “Say
to the believing men that they should lower their gazes and guide their modesty: that will make for
greater purity for them; and Allah is well acquainted with all that they do. And say to the believing
women that they should lower their gaze and guard their modesty.” Modesty as a character trait
acts as a shield against all such impurities and promotes humbleness towards Allah which translates
to the strengthening of one’s faith and good deeds, since it allows one to honestly submit to the will
of Allah, seeking the greater pleasure of appeasing his Lord rather than the worldly pleasures or
benefits.
Hadith 18
This Hadith regarding individual conduct informs us that Allah has bestowed a great blessing on the
believers. The idea that no matter what sins they commit in this world, as long as they have even a
spec of true faith in their heart, they will eventually be forgiven, and their punishments will cease,
and they will be allocated to paradise. Many people will be cast into Hell because of their deeds
and this remaining atom of absolute faith is their only way out of Hell, if ever, eventually. The Prophet
‫ ﷺ‬said, “Whoever said: ‘None has the right to be worshipped but Allah’ and has in his heart good
(faith) equal to the weight of a barley grain will be taken out of Hell. And whoever said, ‘None has
the right to be worshipped but Allah.’ and has in his heart good (faith) equal to the weight of a wheat
grain will be taken out of hell. And whoever said, ‘None has the right to be worshipped but Allah’
and has in his heart good (faith) equal to the weight of an atom will be taken out of Hell.” Inversely,
those who are proud and consider themselves to be superior will never be allowed to enter paradise
as modesty and faith co-exist, either both qualities are present or none of them are, which is exactly
why the trait of being modest is enshrined in Islam. Note, how Satan was also expelled from heaven
due to his pride, and regardless of all the good he may have committed while serving in the ranks
of the angels of Allah, he wasn’t allowed to stay in heaven due to his pride. Pride is a sin that
contaminates one’s life and consequently, Hereafter. If one is blessed with beauty, success, health,
etc, it is all because of Allah’s will, and one should be grateful to Him.
Pride is the worst attribute a human being could possess, one who is proud establishes a superiority
complex and considers others to be inferior to him in the social hierarchy. Such individuals are self-
important and arrogant. Greatness and pride are attributes of Allah, The Prophet ‫ ﷺ‬said, “Allah the
highest says: Pride is my cloak and greatness My robe, and he who competes with Me in respect to
either of them I shall cast him into hell fire.” The Qur’an preaches traits like modesty and humbleness.
It says, “He (Satan) refused (to obey) and was arrogant. He was of those who reject” (2:34), about
Iblis’ refusal to bow to Adam AS due to pride, which cast him out of the heavens for eternity One
should not take pride in material possessions or position or power or money or even race and skin
colour, as Allah says, “And swell not your cheek for pride at men or walk in insolence through the
earth” for Allah loves not any arrogant boaster.” (31:18) This Hadith reminds us that we were all born
through a humble clot of congealed blood, and that is something no material possession can
change, which is exactly why we should always be bound to reality and down-to-earth, never let
our senses get the best of us and remain modest and humble even when presented with the
opportunity to be proud and arrogant. We should always remember how humble Prophet ‫ﷺ‬
remained even after becoming the Head of State of Madinah and conquering Makkah!
Hadith 19
In this Hadith regarding individual conduct, believers are compared to prisoners. Individuals who
are restricted in freedom, movement and must abide by the rules and regulations set for them by
law. Similarly, a believer is trapped within the confines of this world where he can only ever function
according to the principles of Islam, not being completely free to do whatever they want. They see
this world as nothing but a test and prison which they will be free of in the Hereafter. On the other
hand, to the non-believers, this world is everything, it is pleasure-seeking and enjoyment, the
freedom of not having any morals to stand for and committing indecencies daily, due to there
being no regulatory system such as Islam, present within their hearts. Such a person will be cast into
hell and will, during his permanent suffering there, remember this world as a paradise while a
believer who will have earned his place in heaven will remember the hardships of this world, as it is
nothing but a test filled with difficulties and consider it hell in comparison to the freedom and leisure
he would obtain in paradise. This world is seen as a toiling ground for the believers, for which they
will be rewarded in the Hereafter. Believers onsider the world, a temporary residence amid a greater
journey. Just as a prisoner does ot make a prison cell his home, a believer bears hardship in the
world for their fruit in the Hereafter, because the Prophet ‫ ﷺ‬said: “The world is a cultivating ground
for the Hereafter”. Whereas, eath is seen as a pleasure house by the non-believers for which they
will be punished in the Hereafter. The Prophet ‫ ﷺ‬said, “The world is the believer’s prison and famine,
but when he leaves the world, he leaves the prison and the famine.”
Muslims are sent into this world where they must abide by the limits ordained by Sharia. Prophet ‫ﷺ‬
said: “Live in this world as if you were a stranger or a wayfarer”.Muslims must shun all evil and sinful
deeds such as adultery, drinking, gambling, lying, etc. These are some of the parameters the
believer must live in this world, abiding by. This is exactly why this world is regarded as a cultivating
ground for him, where he extracts good deeds to present them before Allah in the Hereafter. The
believer must deliver off his duty as a servant to Allah, forsaking the pleasures of this world in order
to receive the pleasures in the Hereafter. He lives his life with checks and balances, exactly like that
of a prisoner, ready for accountability at any given time, continuously stacking up good deeds. An
example of this conduct is that of Prophet ‫’ﷺ‬s, who rejected the offer of wealth and fair brides of
the Quraish because they wanted him to stop spreading the word of God. Similarly, Muslims should
renounce all worldly temptations of wealth or property. When a man dies, he takes nothing with
him except his deeds. No material possessions do him any good in the Afterlife. The Prophet ‫ ﷺ‬said
“I have nothing to do with this world. The parable of me and this world is like a rider who rests in the
shade of a tree, then he passes on and leaves it.” This Hadith highlights the insignificance of this
world and signifies the long journey a believer is apt to complete.
Hadith 20
In his Hadith relating to individual conduct, Prophet ‫ ﷺ‬enlightens us that, in this world, a person is
treated according to a pre-ordained social hierarchy, based on possessions and affluence. Islam
endorses the idea of peering beyond material possessions and establishing superiority based on
moral excellence. Islam does not allow discrimination pivoted on the idea of colour, racial
differences, sects, or nationality. Islam represents a blanket policy free from the differences between
the high and low, and the rich and the poor. Allah is not concerned with a person’s looks or lineage.
The only thing that makes a man superior to another man is his conduct and piety, his faith and
modesty, and his intentions for this world. Another important thing to remember is that if one is
virtuous and possesses Taqwa, that too is a blessing from Him and should be considered one. This
Hadith also hints at the necessity of their being a purity in intention as Allah hates those who only do
good deeds in hopes of worldly praise and compliments, or to show off. The Prophet ‫ ﷺ‬said, “He
who lets the people hear of his good deeds intentionally, to win their praise, Allah will let the people
know his real intention (On the Day of Resurrection), and he who does good things in public to show
off and win the praise of the people, Allah will disclose his real intention (humiliate him).” Allah
announces the grievous penalty of complete humiliation on the Day of Judgment who fake good
deeds and have vested interests via gaining the praise of the people, such people are the same
as hypocrites who pose to be something else on face-value but inside cultivate foul intent. Prophet
‫ ﷺ‬said: "Every action is based on the intention (behind it) and everyone shall have what he
intended".
This tradition highlights the importance of sincerity and good intentions. Therefore, every noble
action should be based on these two virtues. Anything such as foul intent or vested interests destroy
the good deed and render it void, as Allah offers no reward for such a deed, rather a punishment
is issued. Hypocrisy, ostentation, greed for worldly wealth, all fall into the category of such evils which
do no good but destroy a believer’s faith, they also result in a faltering modesty which leads to a
wavering faith and ultimately Shirk. Therefore, a believer should always check his intentions before
committing any deed and verify that he is committing the deed only for Allah. There is no point in
trying to hide one’s intentions as all are known to Allah, “Whether you hide what is in your hearts or
reveal it, Allah knows it all.” On the Day of Judgment, Allah will judge us according to our intentions
and not according to our appearance or ancestry. The Prophet ‫ ﷺ‬said, “Every action is based on
the intention behind it, and everyone shall have what he intended.” Actions must be based on
sincerity to Allah and His Messenger ‫ﷺ‬. E.g. charity should be given to please Allah, not fellow beings
since the amount of charity doesn’t hold value. In a Muslim’s social life, he/ she should not engage
in bribery, flattery, etc, for the sake of gaining worldly possessions and concessions. Hazrat Bilal RA,
the first Muazzin of Islam, was given the privilege because his loyalty to Allah and His Prophet ‫ ﷺ‬was
unmatched.
Major Themes of the Ahadith (Individual & Communal)
Q. Write about the main teachings of Ahadith for the importance of an individual Muslim’s
behaviour. [10]
The Prophet Muhammad ‫’ﷺ‬s character is the perfect role model for all the Muslims in their individual,
or, personal conduct. If there is any personality that has lived on the face of this earth, who was
complete in every regard and who can serve as a beacon of guidance for people in every walk of
life, that personality would undeniably be the personality of Muhammad ‫ﷺ‬.
Different Ahadith guide us for our individual conduct in everyday life. In the first place, they teach
us to be sincere in our beliefs and practices. This exhibits that we must put Allah before everything
that we do. Not only this, regular recitation of the Qur’an is necessary for the implementation of its
teaching in our lives. By doing this, we fulfil the main requirements of Islam. The Messenger of Allah
‫ ﷺ‬said: “He who studies the Qur’an 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.”
We should perform the obligatory acts of worship regularly, such as 5 daily prayers, performing Hajj,
giving Zakat, fasting the month of Ramadan, etc. These acts strengthen our beliefs and make us get
closer to Allah Almighty. The Holy Prophet ‫ ﷺ‬used to perform all the obligatory acts of worship very
frequently, and he was the closest to Allah in terms of worship as well, "A man asked the messenger
of Allah: do you think that if I perform the obligatory prayers, fast in Ramadan, treat as lawful that
which as lawful and treat as forbidden that which is forbidden and do not nothing further. I shall
enter paradise?" The Prophet ‫ ﷺ‬said ‘yes’”.
Prophet ‫ ﷺ‬said: “Modesty produces nothing but good”. Modesty plays a character-building role for
a Momin. It is a trait heavily intertwined with our faith and both modesty and faith can only co-exist.
If one is absent the other cannot be present in a Muslim. Austerity also reflects the piety of a believer.
The Prophet ‫ ﷺ‬always used to perform good deeds and always had the best of intentions for
everything. Despite being sent down as a favour upon mankind by Allah, the Holy Prophet ‫ﷺ‬
remained humble and even after conquering Arabia, never became proud or boasted. He always
feared Allah, and he performed good deeds diligently. He wore simple clean clothes and mended
them himself. He used a brick as a pillow to sleep while he was the ruler of Arabia. Muslims should
pay heed to this example of the Prophet ‫ ﷺ‬and should always remain humble no matter who they
are, what they look like or which race they belong to, and they must perform good deeds with
good intentions, as that is what will count on the Day of Judgement, not our wealth or
achievements. The Prophet ‫ ﷺ‬said, “God does not regard your appearances and your possessions,
but he regards your heart and your actions”
Prophet Muhammad’s ‫ ﷺ‬teachings encourage us to spend our wealth on the poor and the needy
and in the way of Allah. His generosity is something that Muslims should aspire to recreate and should
spread the examples of his generosity to other people as well so that the world could become a
better place. Prophet ‫ ﷺ‬was a selfless being, who would give anything that he had to anyone who
asked for it and would do everything for the sake of Allah. Therefore, it is quite natural that he had
little or no concern with worldly possessions. Prophet Muhammad ‫ ﷺ‬did not want anything of this
world; rather whatever he had, he spent it on other people and helped them solve their material
problems and issues. He forbade his followers from being materialistic or self-centered. He said: “The
world is a believer’s prison and a non-believer’s paradise.” We should not indulge in worldly
pleasure for the world is a mere trial. We should aim for the eternal rewards of the Hereafter, by
being virtuous in this temporary residence of ours.
Muslims are also prohibited from earning unlawfully. The Prophet ‫ ﷺ‬has emphasized upon hard work
and earning by lawful means. He is reported to have said: “No one eats better food than that which
he eats out of the work of his own hand.” Islamic teachings tell one to be independent and self-
sufficient and to spend from his hard-earned money in the way of Allah by being generous and
hospitable to the poor.
Holy Prophet ‫ ﷺ‬is a perfect example of how to live one’s life; he taught about the worldly life as a
test and therefore stops us from indulging in this world too much. In this way, Prophet ‫’ﷺ‬s Ahadith
gives us guidance about our individual conduct and helps us become good Muslims through
personal reform.
Q. Write about the main teachings of Ahadith for the importance of the Muslim communal life. [10]
After the Qur’an, Muslims turn to the great volume of Ahadith as a source of law, inspiration, and
guidance. Essentially, Ahadith comprise the authentic statements and deeds of the Prophet
Muhammad ‫ﷺ‬. Muslims view the Prophet ‫’ﷺ‬s role as more than merely receiving the Qur’an and
conveying it. He was also charged to explain and show how to live according to the Book’s
message. Therefore, he expounded on the teachings of the Qur’an and showed practically how
one fulfils the religious duties mentioned in the Qur’an, only in brief. These teachings and details are
contained in thousands of Ahadith which were memorized and written in his lifetime. The Ahadith,
or Prophetic traditions, elaborate on what the Qur’an mentions in a general manner. While the
Qur’an is the literal word of God revealed to the Prophet Muhammad ‫ﷺ‬, the Ahadith are statements
spoken by the Prophet ‫ ﷺ‬during his 23 years of teaching but spoken in his own words.
The Prophet ‫ ﷺ‬described the Ummah as being like: “A single body when one part is afflicted; the
other parts feel pain and fever.” This Hadith stresses upon the fact that Muslim community has to be
supportive of itself and that if there is any problem in one part of it, this will be felt throughout the
rest of the part. Every individual Muslim must keep interests of the community central and not his
own vested interests. This Hadith sheds a lot of light on the importance of Muslim community life. The
first Islamic community was knitted in such a way that these teachings were inculcated in the core
of the social structure. The Holy Prophet ‫ ﷺ‬has said:
“‘Religion is sincerity’. We said: ‘to whom?’ the Prophet ‫ ﷺ‬said: ‘To Allah, His book, His Messenger,
the leaders of the Muslims and to their common people.” In this Hadith, Muhammad ‫ ﷺ‬taught us
that the belief in the basic doctrines of Islam go hand in hand with good community life. The first
Islamic community was structured in a way that these teachings formed the basis of the smooth
functioning of the society. Moreover, being sincere to the rulers and to be of gentle nature to each
other is as important as belief in Allah, Qur’an and the Holy Prophet ‫ﷺ‬.
"None of you truly believes until he desires for his brother what he desires for himself", said Prophet
‫ﷺ‬. This Hadith teaches the Muslims to be concerned and compassionate towards one another.
Each believer should ensure that every believer’s honour and property are safe from his/her own
hands and tongue. Additionally, one should want and consequently, deliver to his brother what he
desires for himself. Through sincerity and amiability in one’s actions, a Muslims proves that he/she is
a true believer and not a hypocrite.
"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 his 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." In this Hadith, Prophet ‫ ﷺ‬places emphasis is on showing concern for others. A
Muslim should help the community in whatever way it is possible, e.g. giving Sadaqah in whatever
way possible. Sadaqah (charity) is not only restricted to giving away wealth, instead it can be done
through helping others and settling disputes as well.
The Prophet ‫ ﷺ‬once said, "If someone among you sees wrong, he must right it by his hand if he can
(deed, conduct, action). If he cannot, then by his tongue (speak up, verbally oppose); if he cannot,
then by his gaze (silent expression of disapproval); and if he cannot, then in his heart. The last is the
minimum expression of his conviction (faith, courage)." Over here, the Prophet ‫ ﷺ‬has stressed upon
forbidding the community from digressing from the path of Allah. The Prophet ‫ ﷺ‬has prescribed
upon all Muslims to stop evil actions by all possible means, for the sake of that individual and hence,
the whole Ummah. Every Muslim is the recipient, guardian, and executor of Allah’s will on earth. A
Muslim's duty to act in defence of what is right is as much part of his faith as is his duty to oppose
wrong. Furthermore, it is the responsibility of each member of the Muslim community to prevent the
entirety of the community from going astray.
The preservation of social order depends on each and every member of that society freely
adhering to the same moral principles and practices. Islam, founded on individual and collective
morality and responsibility, introduced a social revolution in the context in which it was first revealed.
Collective morality is expressed in the Qur’an in terms such as equality, justice, fairness, brotherhood,
mercy, compassion, solidarity, and freedom of choice. Leaders are responsible for the application
of these principles and are accountable to Allah and man for their administration. Along with this,
a sense of responsibility and provision of justice is embedded into the minds of the Muslims as they
follow the doctrines of Islam. The Messenger of Allah ‫ ﷺ‬sent Abu Musa and Mu’adh ibn 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.”
One of the basic premises of the relationship among Muslims, and between Muslims and others, is
derived from one of the basic premises of the relationship between a Muslim and his Creator,
namely, forbearance and forgiveness. The element of forbearance and forgiveness must be
predicated on knowledge, awareness, and truth. Forbearance and forgiveness depend on the
believer's recognition and acceptance of what he has done and his genuine repentance with an
intent not to repeat the misdeed. That is why Muslims are encouraged to forgive the bad deeds of
others committed against them. The Prophet ‫ ﷺ‬has said: “Allah will not show mercy to him who
doesn’t show mercy to others.”
This shows that in Islamic community life, Muslims think out of their selves and care about other
Muslims. Therefore, a good Muslim is the one who fulfils the social duties. As Prophet Muhammad ‫ﷺ‬
said: “Every one of you is responsible and every one of you will be questioned about his
responsibility.”
History & Importance of Hadith
A. Write about the major stages of the compilation of Hadith after Prophet ‫’ﷺ‬s death. [10]
After the death of the Prophet ‫ﷺ‬, interest in Hadith literature increased greatly on two accounts.
Firstly, the number of converts was growing, and they showed great eagerness to learn as much
about the traditions as possible. Moreover, this was the age of the Rightly Guided Caliphs. In this
age, the companions had settled in almost all the countries conquered by the Muslims. People
flocked to them to hear traditions from them. Thus, several centers for the learning of traditions came
into existence with these companions as the focus. When a disciple had learned all the traditions,
he could from one companion, go to the next companion and so on, collecting as many traditions
as possible. The zeal of these disciples was so great that they undertook long journeys to collect
traditions from different companions.
The companions and associates were the best authority for knowledge of Ahadith and Sunnah as
they listened to Prophet ‫ ﷺ‬and witnessed his actions. Every one of them who had the slightest
knowledge of any incident relating to the Prophets ‫’ﷺ‬s life deemed his duty to deliver it to another.
Individuals like Abu Hurairah RA, Abdullah bin Abbas RA, Abdullah bin Umar RA, Anas bin Malik RA,
and many others became the centers to whom people resorted from different parts of the Islamic
empire to gain knowledge about the Prophet ‫ﷺ‬. Hazrat Abu Hurairah RA alone, although young
and had known Prophet ‫ ﷺ‬for only a few years had collected around 5400 narrations. By the time
of his death, he had a huge collection of Sahifas. Further to this, the wives of the Prophet ‫’ﷺ‬s were
also looked upon as vital custodians of Ahadith and were approached for instructions by other
companions. Particularly, Hazrat Aisha RA is one of the most important figures in the history of Hadith
literature.
Secondly, the companions who knew the Hadith at first hand were gradually passing away. The
close companions were a model of excellence in following Islamic teachings and rather than just
reciting the Ahadith and traditions, they also demonstrated it by their actions in their daily lives.
However, their number continued to diminish day by day. Therefore, people became keener to
preserve the precious Hadith literature that had been stored in their memories. Their passing away
made the Ahadith the property of teachers, who taught at various centers. They were known as
‘Successors of the Companions’. At this stage, the writing of Ahadith became more common. The
Umayyad Khalifa, Umar ibn Abdul Aziz, was the first to issue instructions regarding the preparation
of the collection of all available traditions.
After the individual compilations of this period came the ‘al Muwatta’ of Imam Malik (716-795), the
first regular work which contained a well-arranged collection of traditions. They are called Musannaf
(books organized topic-wise). This came to be accepted as a standard work, as for in it he
employed Ahadith together with the Qur’an to establish points of legal teachings. In this period, the
traditions of the Prophet ‫ ﷺ‬and his companions, and the decisions of the Tabiun, were collected
together in the same volume. However, it was mentioned with each narration whether it was that
of the Prophet ‫ﷺ‬, his companions or of the followers.
Later, there was a shift towards Musnad collections which were arranged according to isnad. An
important and exhaustive collection is that of Imam Ahmad bin Hanbal (164 AH), founder of the
Hanbali School of Law. He compiled Ahadith according to the names of the first transmitters from
the Prophet ‫ﷺ‬. His collection is known as Musnad ibn Hanbal and contains 27,647 Ahadith.
In the 3rd age of Taba Tabiun, which meant ‘Successors of the successors’, Muslims had to rely on
the communication of the next generation. At that time, to recite and memorize the Hadith was
considered to be a great privilege so a great number of Ahadith literature was collected. In this
age, the Prophet ‫’ﷺ‬s traditions were separated from the reports of the companions and their
successors. Secondly, the authentic traditions were very carefully and painstakingly sifted from the
‘weak’ traditions, and then these were compiled in book-form. Thirdly, elaborated rules were
framed; standards were devised to distinguish the true from the false traditions in accordance with
clear principles.
The main attention of scholars-who engaged themselves in the critical scrutiny of Hadith-was given
to the recorded chains of witnesses (Isnad); whether the dates of birth and death and places of
residence of witnesses in different generations were such as to have made it possible for them to
meet, and whether they were trustworthy. This activity, to be properly carried out, involved the
authenticity of the text itself; an experienced traditionist would develop a sense of discrimination.
This is the period in which 6 authentic collections of traditions were compiled. These works are
considered standard works on Hadith and are known as the 6 correct books or ‘Sihah-e-Sittah’ in
which Ahadith are collected according to their subject matter. These included Sahih of Imam
Bukhari, Sahih of Imam Muslim, Sunan of Abu Daud, Jami Tirmizi, Sunan of Nasai and Sunan of Ibn
Majah.
Q: Write an account of the collection of Ahadith during:
i. The Prophet ‫’ﷺ‬s lifetime, and;
ii. The time of the companions, immediately after the Prophet ‫’ﷺ‬s death. [10]
Prophet ‫ ﷺ‬initially didn’t permit recording the Ahadith in written form, but after the Hijrah to
Madinah, he instructed his companions to write them down. He asked them to learn the Ahadith
by heart and narrate them to others as well, “He who is present here should carry the message to
he who is absent”.
There were a few important documents relating to Ahadith, written during the existence of Prophet
‫ﷺ‬. These included, the agreement signed by Prophet ‫ ﷺ‬alongside Suraqa bin Malik, stating that
Prophet ‫ ﷺ‬was to grant protection to Suraqa, if he held authority, whilst Suraqa was a prisoner of
Prophet ‫’ﷺ‬s forces. The Treaty of Hudaibiya inscribed by Hazrat Ali bin Abu Talib RA was also
amongst the most important documents of the era. Hazrat Ali RA also wrote down instructions or
orders given by Prophet ‫ ﷺ‬in the form of a small book. Furthermore, the letters sent to kings, by
Prophet ‫ﷺ‬, inviting them to Islam were also written down by his scribes. The sermon of the Conquest
of Makkah was put down in script by Abu Shah (of Yemen).
The need for preservation of Ahadith also arose after the demise of Prophet ‫ ﷺ‬due to several
reasons. The first one was that the Islamic State was expanding into previously unexplored territories
and new converts also meant his teachings were high in demand. After the Prophet ‫ ﷺ‬died, many
other companions also passed away due to battles or natural causes, and with them the Ahadith
were lost since they had only committed them to memory. Qur’an needed to be interpreted, and
the guidance from Ahadith was indispensable for this task. The companions also started learning
the Ahadith from each other. Furthermore, the Ahadith needed to be preserved for future
generations.
This proves that the preservation of Ahadith was urgent. But the people who were major sources of
narrations of Ahadith were those who spent the most time with Prophet ‫ﷺ‬. Amongst these
companions was Hazrat Abu Bakr RA who reported 143 Ahadith. Hazrat Ali RA reported 536 Ahadith
(Sahifah-e-Ali). Hazrat Umar RA narrated 537 Ahadith.
Other than these close companions, there were other prominent transmitters of Ahadith. Abu
Hurairah RA narrated 5374 Ahadith (Sahifah Sahiha) and Abdullah ibn Umar RA reported 2630
Ahadith (Sahifah Sadiqah). Anas ibn Malik RA, Abdullah ibn Abbas RA, and Abdullah bin Masood
RA transmitted 2286, 1660, and 848 Ahadith, respectively.
Prophet ‫’ﷺ‬s wives were usually in close proximity to him and hence contributed significantly to the
pool of Ahadith collected during the time of their preservation. Hazrat Aisha RA narrated 2210
traditions of her husband. Hazrat Umme Salamah RA reported 378 Ahadith and Hazrat Hafsa RA, 65
Ahadith.
Q: Give an account of the collection of Hadith in the time of the Successors of Companions
(Tabaeen). [10]
The collection of Ahadith during the era of the successors to the Prophet ‫’ﷺ‬s companions, otherwise
known as Tabaeen, made up the 2nd stage in the preservation and compilation of Ahadith. The time
of the Tabaeen was between 100 AH and 200 AH. From amongst the Tabaeen, we have the
example of Hammam Ibn Munabbih, student of Abu Hurairah RA, who was Prophet ‫’ﷺ‬s companion
(Sahabi). Hammam’s Sahifa was part of Musnad Ahmed bin Hambal.
When the collection of Hadith was taking place under the Tabaeen, diacritical marks were not
used (zayr, zabar, paish), which is why the Ahadith had to be heard to avoid an error. Some words
that could be written the same had different connotations that could only be deciphered via the
pronunciation of that particular word.
The first Muslim ruler to issue commandments for the compilation of Ahadith, was Umar bin Abdul
Aziz (the 8th Umayyad Caliph).
Al-Muwatta by Malik bin Anas is the earliest example of a Musannaf collection of Ahadith (arranged
according to the Matn or subject of the Ahadith). Al-Muwatta contains 1720 Ahadith. Additionally,
it contains parts of the Qur’an and is referred to for law-making.
The most famous example of a Musnad collection (compilation according to Isnad or narrators of
Ahadith) is that of Ahmed bin Hanbal. Musnad Ahmed bin Hanbal is considered to contain
authentic Ahadith because its author examined and collected 750,000 Ahadith only to add a
fraction of them, namely, 27,647 Ahadith into the actual compilation.
Q: Write an account of the compilation of Ahadith during the period of the Successors of the
Successors (Taba-al-Tabaeen) [10]
The compilation of Ahadith under the Taba Tabaeen took place during the early 3rd century (AH)
and the early 4th century (AH). This time spa was known as the Golden Age of Ahadith compilation.
During it, 6 Authentic or Sahih Ahadith books were compiled. All of these were Musannaf, i.e.
arranged according to topic of Ahadith.
Sahih al-Bukhari, compiled by Muhammad al-Bukhari, contains 97 chapters, all divided on basis of
themes of Ahadith. There are a total of 7397 Ahadith in Sahih al-Bukhari, and 2762, excluding
repititions. This book is regarded as the most authentic one by Sunni Muslims.
Sahih al-Muslim was collected by Muslim ibn al-Hajjaj, who travelled extensively to produce this
compilation. He collected 300,000 Ahadith in total but selected only 9200, for the final book. The
book contains 2200 Ahadith, all-together. Legal commentary, as present in Sahih al-Bukhari, is not
included in Sahih Muslim. Ahadith are segregated into 54 chapters and all narrations of the same
Hadith are present in the same section.
Sunnan of Abu Daud was arranged by Imam Abu Daud al-Sijistani, a student of Ahmed ibn Hambal.
He sifted out 4800 Ahadith, from the 500,000 he gathered, throughout 20 years of research. He
traversed far and wide in search of his Ahadith and collected those that had not previously, been
assembled.
Jami of Tirmizi was assembled by Al-Tirmizi, also a disciple of Ahmed ibn Hambal. His book contains
3956 Ahadith, fractioned into 50 chapters. In Jami of Tirmizi, headings are provided first and then a
particular Hadith is narrated under its respective headng. The book also discusses the differences in
opinion among various law schools and the authenticity of all Ahadith.
Al-Nasai was the compiler of Sunnan al-Nasai. He was a pupil of Imam Bukhari His book contained
a total of 5270 Ahadith, divided amongst 52 chapters. This book contained the least number of Da’if
Ahadith, and was second only to Bukhari and Muslim, in this regard. Additionally, it has no fabricated
Ahadith present in it.
Sunan of Ibn Majah was made by Ibn Majah. There are 32 chapters in this book, all together
containing 4341 Ahadith. A distinguishinf factor for this book is that, it contains 1339 unique Ahadith
in it, which were not present in any of the other 5 major authentic books.
The Shia collections of Ahadith came about, during the mid-4th-5th centuries (AH). One of these
books was Al Kafi fi ilm al-din (The Sufficient Book), written by Muahmmad ibn Yaqub al-Kulayni. It
contains over 16,000 Ahadith.
Man la yahduruhu al-Faqih (For Him Who Cannot Find A Scholar) was compiled by Muhammad ibn
Ali ibn Babuyah. This book contains 9000 Ahadith in totality.
Tahzib al-Ahkam (Refinement of Laws) was a book assembled by Muhammad ibn Hassan Tusi, also
called Sheikh Tusi. His book contains 13,600 Ahadith.
Al-Istibsar (The Perspective), also collected by Muhammad ibn Hassan Tusi, is a abridged
(shortened) version of Tahzib al-Ahkam.
Q: Why did it become important to compile the Ahadith after the time of the Rightly Guided Caliphs?
[10]
The Caliphates of the first four Caliphs ended in 40 AH and it was a time of civil war and turmoil.
Some enemies of Islam tried to produce fake Ahadith and questioned the auhority of the Ahadith.
There were rifts among different sects of Muslims and enmity rose continualy, between opposing
parties. All these factors contributed to the notion of compilation of Ahadith.
Ahadith also had to be preserved for the guidance of furture generations and new converts; and
for the political and religious counselling of the expanding Islamic State. Furthermore, as time
passed, more companions of the Prophet ‫ ﷺ‬passed away and with each eath, the sources of
Ahadith diminished, which made it essential to compile Ahadith.
This era was also one when the Islamic law was being developed under the patronship of the Islamic
State itself, in the form of Ijma and Qiyas. And since both these secondary sources of law are
dependent upon the primary sources i.e. Quran or Ahadith, the preservation of the latter was
indispensable. Errors ssuch as those in memory or forgetfulness also had to be eliminated through
the process of compilation of Ahadith. Some political leaders of the time had also forged Ahadith
to justify their criminal actions.
Moreover, several extremely passionate Islamic teachers, may have made up Ahadith. Despite ther
intentions being pure behind these actions, the Ahadith were words claimed to be those of Prophet
‫’ﷺ‬s, when in actuality he never uttered them. Hence, these Ahadith will be considered Maudhu
(fabricated) Ahadith. People also delibertely lied about Ahadith to undermine the stronghold of
Islam. Some of these individuals were traitors in the guise of Islamic scholars with the intent to lure
naïve people into their following and misguide them. Quran says : “You have indeed in the
Mesenger of Allah a beautiful pattern of conduct” (33:21), testifying the perfection of Sunnah of
Prophet ‫ﷺ‬.
Provided the above reasons, it was pertinent to compile the Ahadith of the Prophet ‫ﷺ‬. The work of
compilation of Ahadith took generations of scholars to complete and forms the foundations of
Muslims’ faith. This task was carried out by men and women of firm faith, who dedicated the entirety
of their persons to this sole job.
Q. Methods employed by the compilers of the major books of Ahadith to ensure they were
authentic. [10]
Holy Prophet ‫ ﷺ‬initially did not guide the compilation of Ahadith during his lifetime as he did not
want people to mix up the Qur’anic revelations with that of his words but later when the
companions could distinguish between the two, he allowed it to not only be written but also
memorized and preached forward without any changes. After his death, many companions were
residing in different countries as the Islam was spreading; this made the new converts and those
who were already Muslims but never in the close company of the Prophet ‫ﷺ‬, realize the importance
of knowing all about the Sunnah and wordings of Prophet ‫ﷺ‬. Furthermore, many companions who
had memorized a large number of traditions were gradually dying due to their old age. This also led
to the need of compiling Hadith. Hadith compilation started during the time of Successors of
Prophet ‫ﷺ‬, however, it was the time of Taba Tabaéen that actual method was devised to separate
the authentic Hadith from the weak and fake ones.
A Hadith is composed of two main parts that are quite different from each other, the Sanad (chain
of narrators) and the Matn (text).
Additionally, there are two types of collections of Ahadith. The first one, Masnad, meaning
‘supported’, is based on the Isnad of Ahadith. The second kind, Musannaf (Arabic: Sannafa),
meaning ‘divided up’, are categorized according to the Matn of the Ahadith.
Sanad is the list of narrators leading back to the Prophet ‫ ﷺ‬provided that one narrator transmits it
from another and then to another. An example of Isnad could be that, Imam Malik relates a Hadith
from his teacher Nafi who relates it from his teacher Abdullah bin Umar RA who says he heard it
from the Prophet ‫ﷺ‬. There were several methods employed to check the authenticity of Isnad.
To explain in detail, the first transmitter in the chain must be a companion of the Holy Prophet ‫ﷺ‬
which means that he could have heard the Prophet ‫ ﷺ‬speak and could have seen him performing
various actions. Rigorous testing of the links between the individuals has helped Muslims to be
certain of the authenticity of Hadith. Moreover, each transmitter in the chain, known as Rawi, must
be honest and upright. This means that he should report exactly what he has learnt from his teacher
and does not use his own words. This allows for the transference of the genuine Hadith. Additionally,
the Rawi has to be a practicing Muslim. Any Ahadith transmitted by non-Muslims are unacceptable.
Furthermore, the narrator must be of an age in which he can understand the Hadith which he is
delivering. He should be able to understand what he is reporting and how changing words can
change the ideas in it. Due to this, reports of children were not considered authentic and therefore,
not accepted. The dates of birth and death of each transmitter in the chain should be examined,
because the 2 consecutive transmitters in a chain, must have co-existed at some point in their lives.
This means that this individual could have met the person who was before him in time and heard
him relating the Hadith. He could also have met the person after him and related the Hadith to him.
Thus, there must be no gaps or weaknesses in the chain to ensure that a Hadith is authentic. The
transmitters must not have committed a crime or be known for lying or slandering. Lastly, the Rawi
should have a sharp memory or have written down the Hadith.
Masnad collections have chapters divided according to topics. The chapters’ names are e.g.
Masnad of Abu Hurairah RA, Masnad of Hazrat Aisha RA etc. Masnad are helpful when one wants
to find Ahadith narrated by a particular Sahabi, because all Ahadith narrated by one Sahabi are
collected in the same chapter. As they start with the first narrator of the Hadith, they begin with
those who were the closest to the Prophet ‫ﷺ‬. These collections also help examine the authenticity
of Ahadith. The best-known collection of Masnad is, Masnad Ahmad bin Hambal.
The Matn is the text in the Arabic dialect of the Quraish; the main part of the Hadith, the verbal part
with which the Sanad ends. It is accepted as authentic if it is not contrary to the previous Ahadith
which were accepted as correct by the authorities. An example of Matn is the saying of the Prophet
‫ﷺ‬: “Pray as you see me offering prayers.” The Matn as a report or as an act or statement of the Holy
Prophet ‫ ﷺ‬helps to build the picture of his teachings and thus, a base for Islamic rites and beliefs.
There are several methods used for the authenticity of the text of Ahadith.
First of all, the Matn is accepted as authentic if it is not contrary to the previous Ahadith which were
accepted as correct by the authorities. Secondly, it should not be against common sense, laws of
nature, and any historical facts. Thirdly, it should not contradict the Qur’an or the main principles of
Islam. Fourthly, it should not accuse the Prophet ‫’ﷺ‬s family or companion and should not promise
high rewards or punishments for insignificant deeds. Moreover, the Matn should not be accepted if
the narrator himself confesses that the Hadith is fabricated. Lastly, the Matn should be in the Arabic
dialect of the Quraish and should not contain expressions uncharacteristic to the Prophet ‫ ﷺ‬such as
cursing and abusing. The text is also not deemed authentic if the narrator accepts that the Hadith
transmitted was forged. Furthermore, events mentioned in Ahadith should not be made-up. E,g, an
individual reported that Hazrat Abu Bakr RA kissed his thumbs when the Prophet ‫’ﷺ‬s name was taken
during Azan. However, since this act of Abu Bakr RA was not reported by anyone else, the Hadith
was not accepted.
To verify the authenticity, it was also a practice to accept those Ahadith that were narrated by
many companions and had a different chain of narrators as this would prove that it was genuine.
Each Hadith was graded according to the quality of the text and the reliability of its narrators. These
were the Sound Hadith (Al-Sahih), the Good Hadith (Al-Hasan), and the weak Hadith (Al-Daif).
All in all, the major collectors of Hadith used strict and careful methods to ensure that Ahadith which
they accepted were authentic and reliable.
Q. What are the different types of Ahadith? How is each Hadith classified into different types? [10]
After the Qur’an, the Hadith is the most important binding authority in Islam; and if anyone wants to
succeed on the Day of Judgment, then he must follow the Qur’an and Hadith together. Primarily,
there are two types of Hadith which are known as Hadith-e-Qudsi and Hadith-e-Nabawi. All Ahadith
collectively are categorized by their Isnad (Masnad) and Matn (Musannaf). The purpose of
Musannaf collections (like Sihah al Sitta) is to establish Islamic Law and understand the teachings of
Prophet ‫ﷺ‬. Musannaf collections are easy to navigate through and more comprehensible for
ordinary Muslims too.
Hadith-e-Qudsi is the speech of Allah dictated by the Prophet ‫ﷺ‬, but not part of the Qur’an (since
they are not Allah’s exact words). Hence, these are divine messages of Allah, in the words of
Prophet ‫ ﷺ‬since they are not retold verbatim. For instance, “My mercy overcomes My wrath”.
Whereas, Hadith-e-Nabawi are the words (qoul), actions (fayl) and silent/tacit approvals (taqreer)
of the Prophet ‫ ﷺ‬himself such as, "He who memorizes Qur’an is like an owner of tethered camels. If
he attends to it, he will keep hold of them, if he lets them loose, they will go away." The words and
their meanings are both of Holy Prophet ‫ﷺ‬, when it comes to Hadith-e-Nabawi. In addition, they are
compiled on the basis of strict checking in the Sanad (chains of the narrators) and Matn (the text)
of the Ahadith.
A Hadith is composed of two main parts that are quite different from each other, the Sanad (chain
of narrators) and the Matn (text). Sanad is the list of narrators - back to the Prophet ‫ﷺ‬-provided that
one narrator transmits it from another and then to another. In a sense, this part is the chain of
narrators, so it is called the Isnad, "the chain of narrators". The isnad guarantees that the Hadith was
originally heard directly from the Prophet ‫ﷺ‬. The first transmitter in the chain must be the companion
of the Holy Prophet ‫ﷺ‬. The value of a Hadith depends very much on the probity and trustworthiness
of its narrators, the Ruwat who must be adult, sane, Muslim, and of good memory to ensure that he
delivers the exact words of the Holy Prophet ‫ ﷺ‬and does not turn it into his own words. The dates of
birth and death of each transmitter in the chain should be overlapped. There must be no gap in
the link of transmitters.
The Matn is the text in the Arabic dialect of the Quraish; the main part of the Hadith, the verbal part
with which the Sanad ends. It is accepted as authentic if it is not contrary to the previous Ahadith
which were accepted as correct by the authorities; should not contradict the Qur’an or the main
principles of Islam. Moreover, it should not be against common sense, laws of nature, historical facts,
should not accuse the Prophet ‫’ﷺ‬s family or companion, and should not promise high rewards for
insignificant deeds or order punishments for small errors.
There are 2 subdivisions of Ahadith (with further subgroups). The first classification is done according
to the authenticity/ reliability of the Hadith (Sahih, Hasan, Da’if, Maudhu). The second classification
is based on the acceptance of the Hadith, or in other words how many narrators a Hadith has
(Muttawattir, Ahad).
The Ahadith are divided into 4 categories according to the qualifications of the Ruwat or the
authenticity of Ahadith:
Sahih (Correct; True), is a Hadith all of whose narrators in the Isnad have been praised for their
trustworthiness, knowledge, correct way of narration, etc. It is a Hadith that is free of any kind of
fault, related by several continuous chains of various transmitters with more than one first recorder.
This means we can be certain that the Holy Prophet ‫ ﷺ‬actually said or did what was reported in the
tradition.
The 2nd type is the Hasan (Approved) This type of Hadith has a flaw amongst the narrators. It is like a
Sahih tradition except that some of the narrators are said to have had substandard memory, or, the
names of one of the transmitters might be unknown. Additionally, a slight defect in the memory
means a possibility of a minor change in words in the text of the Hadith. Though, it is to be noted
that the meaning implied by the text remains unchanged.
3rd type is the Da'if (Weak) Hadith which does not qualify as approved or Hasan. This is because of
the break or weakness in the Isnad; in which case the Hadith could be broken, hanging, or
confusing. Furthermore, a narrator in the link is said to have a questionable character which could
be due to dishonesty (lying), making excessive mistakes in reporting, opposing other reliable
sources, not having met the person he is reporting. The narrator might have such a bad memory
that there is a larger likelihood of changes in the text, such that even the meaning of the Hadith
does not remain original. There are doubts relating to the Matn which renders the Hadith, Da’if.
The 4th type is called the Maudhu (fabricated) Hadith. It contains text which is not reliable, as it either
has some lie that goes against Qur’an or other authentic Hadith or it was reported by a liar. These
types of Ahadith could also have some evidence against them which could be in the form of
disagreement in the dates or times of the reported incident. Maudhu Ahadith are considered invalid
and false because these are sayings attributed to Prophet ‫ ﷺ‬when he never said them in actuality.
As has been mentioned earlier, a Hadith consists of a Sanad (chain of narrators) and a Matn (text).
If a Hadith is classified as Da’if (weak), it means that that particular Sanad is weak. But that same
text might have been narrated somewhere else with Sahih or Hasan thus the value of Hadith will
change accordingly.
The Hadith are also classified into “Mutawattir” and “Ahad” categories based on the number of its
Isnad:
Mutawattir (Consecutive) means a Hadith narrated at every stage by so many people that the very
number of narrators is enough to create a conviction of its truth. It is a tradition that has been
transmitted from several narrators so that it is unlikely that it could have been forged, and so many
people could have lied about the same incident with accuracy. There are two kinds of this Hadith:
Mutawattir in meaning in which the narrators use different wordings but there is a common factor
in all narrations, and Mutawattir in words which is a Hadith, which is narrated by all narrators with the
same wording. An example of Mutawattir is the last sermon of the Holy Prophet ‫ ﷺ‬which was
reported by many in different times, making it authentic.
On the other hand, the second main category of Hadith, based on the number of narrators is Ahad
(Isolated). Every Hadith, whose narrators are not so many as to make it Mutawattir, is called Ahad.
The chain of narrators was broken or traditions that were less widely accepted, they were, therefore,
less authentic. However, if the narrators were truthful and honest, they were accepted otherwise
rejected. An example of this is when the Hadith attributed to Hazrat Abu Bakr RA regarding kissing
of thumb during Azan was rejected since it only had one reporter. Ahad is divided into 3 subdivisions
namely Mashhur, Azeez, and Ghareeb.
Mash’hur (Famous), is a Hadith that is related by more than 2 individuals at a certain time; it is known
publicly by a great majority of people and is narrated by three narrators at each stage. Aziz (Strong
or Corroborative) is the one having only 2 reporters in its Isnad at different times. Lastly, Gharib
(Strange), is a saying of the Holy Prophet ‫ ﷺ‬with only one narrator in its Isnad at a single time period.
However, Ahad Ahadith always have truthful transmitters, who have a reputation in this regard.
A. Write the main features of four authentic collections of Shi’a Ahadith. [10]
Al-Kutub al-Arbaa are the four books of Hadith regarded as reliable by the Shi’as. The Four Books
are named as Kitab al-Kafi, Man la yahduruh al-Faqih, Tahdhib al-Ahkam, and al-Istibsar.
Kitab al-Kafi was written by Yaqub al-Kulayni (329 AH) which contains 15,176 Ahadith.
Man la yahdur al-Faqih is by Shia scholar Abu Ja’far Muhammad ibn ʿAli ibn Babawayh al-Qummi,
commonly known as Ibn Babawayh or Sheikh al-Saduq, which consists of 9000 Ahadith.
Tahdhib al-Ahkam and Al-Istibsar were written by Abu Jafar Muhammad Ibn Hassan Tusi which
includes 13,590, and, 5511 Ahadith, respectively.
Al-Kafi was written in the 10th century. It is the earliest and most important compilation of traditions
from Prophet Muhammad ‫ ﷺ‬and his successors. Al-Kafi is written by Muhammad Ibn Yaqub known
as Sheikh Kulayni. He died in 329 AH, i.e. the last year of minor occultation. The number of its Ahadith
according to the present published copy is 15,176 Ahadith, which is more than the Ahadith of all
the Six Authentic Sunni books of Hadith. This book is divided into three sections. The first is Usool al-
Kafi which is concerned with the principles of religions. The second section, Furu al-Kafi, is
concerned with the details of the religious law. The third section is Rawdat al-Kafi, which is
concerned with the various religious aspects and includes some writings of the Imams. All the
Ahadith in this book must be individually examined through the science of Hadith, i.e. Isnad and
Matn.
The second book is Man la Yahduruh al-Faqih which is compiled by Sheikh al Saduq or Ibn
Babawayh. The book consists of 9000 Ahadith, of which 2500 of them, are Mursal. It is the
compilation of jurisprudential Hadith that its author regarded them as reliable and has given his
verdicts accordingly. It is published only in 4 volumes. The literal translation of the title is “For him not
in the presence of Jurisprudence”, and is mainly concerned with the religious law. This book is to
help ordinary Shi’a Muslims in the practice of the legal requirements of Islam. Generally, the Isnad is
absent, thus making this book a summary of the study of legal traditions.
The third Hadith collection, Tahdhib al-Ahkam, was compiled by Abu Jafar Muhammad Ibn Tusi in
460 AH. The Hadith it contains are also mainly related to jurisprudence. Abu Jafar Muhammad Ibn
Tusi compiled this work by the order of al-Shaykh al-Mufid as a commentary to al-Mufid's al-Muqni'a.
In it, al-Tusi discusses rulings of jurisprudence ranging from purity to blood money. The literal
translation of Tahdib al-Ahkam is, “The refinement of the laws in terms of the explanation of the
sufficiency”. It is clear from the words of the author that his work would only concern the practical
regulations for carrying out the Sharia. He said, “I went first to the chapter which was connected with
ritual purity, leaving aside the (chapters) which preceded it, which were about the Unity of God
(Tawhid), Justice, Prophethood and the Imamah, because the explanation of these would be too
lengthy, and also because it was not the intention of this book to elucidate the principles of religion
(al-usul).” The book includes 13,590 Ahadith.
The last book, Al-Istibsar, was compiled by Abu Jafar Muhammad Ibn Tusi after he compiled
Tahdhib al-Ahkam. It is somewhat a summary of the mentioned book. The methods are similar and
rather brief. There are not so many traditions used in the work and the explanations are more
concise. It consists of 5511, Ahadith. In this work he has collected only those Ahadith relating to
jurisprudence which apparently contradict each other. Like other jurisprudence references, the
categorization of topics in this book begins with purity and ends with blood money. Under each
topic, he first mentions the Ahadith he regards as authentic, and then mentions the ones that
contradict them, and finally, attempts to harmonize them. In many ways, this book ‘Al-Istibsar’ is
closer to Man la Yahduruh al-Faqih, although, unlike the latter, it gives full Isnads for the traditions
quoted in it.
However, it is possible to say that al-Kafi and Tahdhib al-Ahkam represent comprehensive
collections of traditions, while Man la Yahduruh al-Faqih and Al-Istibsar are books intended to be
used as ready reference works for students and scholars.
A. How is Hadith used as a source of guidance by Muslims in their thoughts and actions? [10]
Qur’an is the word of God however it can be seen that Ahadith and Sunnah of Prophet ‫ﷺ‬
compliment the Qur’an and are regarded as a source of Islamic Law and Jurisprudence. They show
Muslims how to put their faith into practice, providing a foundation for their faith and serve as an
authentic source of Islamic Law. It is the basis on which Muslims can do their reasoning (thoughts)
and also perform their religious, social, economic duties (actions). Sunnah and Ahadith are a
complete code of life.
Hadith is a record of the traditions or sayings of the Prophet Muhammad ‫ﷺ‬, revered and received
as a major source of religious law and moral guidance, second only to the authority of the Holy
Qur’an. It might be defined as the biography of Muhammad ‫ ﷺ‬perpetuated by the long memory
of his community for their exemplification and obedience. The development of Hadith is a vital
element during the first three centuries of Islamic history, and its study provides a broad index to the
mind and ethos of Islam. The Holy Qur’an justifies Hadith as a source of Islamic law. It says: “For you
the life of the Prophet has got model of behavior.” (33:21)
The whole structure of Hadith is based on the verses of the Qur’an revealed gradually during the
period of 23 years. The Holy Prophet ‫ ﷺ‬has said: “My words are not contrary to the words of God, but
the words of God can contradict mine”.
As Allah has said, “Obey Allah and obey the Prophet”. Therefore, following Prophet ‫ ﷺ‬is actually
acting upon the command of Allah; “He who obeys the Prophet, obeys Allah” (4:80). A Muslim
becomes a true believer and gains Allah’s mercy and rewards only if he completely follows the
Qur’an and the Messenger ‫ﷺ‬. “Whatever the Prophet gives you take it; whatever he forbids you
refrain from it.”
Even though Qur’an has outlined the pathway a Muslim should follow, Ahadith fully explain it in
detail and tells how obligations and commandments should be carried out. Holy Prophet ‫ ﷺ‬said,
“Behold! I have been given the Book and a similar thing (Sunnah) along with that”, and also, “I leave
with you two things. If you hold fast to them both you will never be misguided: the Book of Allah and
my Sunnah.”Among the experts, it is unanimously agreed upon that both are so closely related to
each other that Ahadith could be used as a further explanation for the general instructions
mentioned in the Qur’an.
Numerous illustrations depict how Qur’an and Sunnah interplay and function for legislation. Qur’an
is aimed at establishing basic standards for Muslim societies and guiding these communities in terms
of their rights and obligations. The rulings of the Qur’an are everlasting, however, some of them are
not in-depth, therefore, we need to refer to the Ahadith as the living example of the Qur’an. To
explain further, the meaning of the Qur’an is general, whereas, Ahadith make it particular.
Moreover, the Ahadith may add and supplement the legal provisions of the Qur’an. The Qur’anic
injunctions are implicit, in contrast, Ahadith make them explicit by providing essential elements and
details.
For example, in the Qur’an, Allah instructs the believers to offer Salah and pay Zakat. It says: “And
establish worship, pay the poor-due, and bow your heads with those who bow (in worship).” (Al-
Baqarah 2:43). And also in another verse, it states: “You shall observe the Contact Prayers (Salat)
and give the obligatory charity (Zakat) and bow down with those who bow down.” (2:43). However,
in order to obey these instructions correctly, one must study the methodology of the Prophet ‫ ﷺ‬in
this regard. Among his many clarifications concerning Salat and Zakat, he instructed his followers
saying: “Pray as you see me praying” (Al-Bukhari). Not only this, Holy Prophet ‫ ﷺ‬also specified that
2.5% of surplus wealth, unused for a year, should be given as Zakat. There are a number of authentic
Ahadith in which the Prophet ‫ ﷺ‬gave specific instructions concerning the items and quantities on
which Zakat was due, as well as the time it is due. Prophet ‫ ﷺ‬said: “No charity tax is due on property
mounting less than 5 Uqiya of silver, and no charity is due on fewer than five camels and no charity
tax in fewer than 5 Wasq of wheat grain.”
Further to this, Ahadith qualify the absolute declarations of the Qur’an. The Qur’an says: “As to the
thief male or female, cut off his or her hands” (5:38). Holy Prophet ‫ ﷺ‬qualified this injunction with
some conditions which have to be fulfilled prior to the punishment being executed. He told that if
a thief stole anything, given that he is not mentally ill or a child, only then is his hand to be severed.
Moreover, Ahadith also make certain exceptions to the general rules as laid down by the Holy
Qur’an. The Qur’an made a declaration in general that one may bequeath one’s property by will
in the manner one likes. Hadith has created an exception in the rule that one cannot make a will in
favour of one’s heirs. Furthermore, he said: “A Muslim may not inherit from a non-Muslim, nor a non-
Muslim may inherit from a Muslim”, to clear ambiguities for converts with non-Muslim parents.
The Prophet ‫’ﷺ‬s sayings and actions were primarily based on revelation from Allah and, as such,
must be considered a fundamental source of guidance second, only to the Qur’an. Therefore, the
Ahadith represent a personal source of divine guidance which Allah granted His Prophet ‫ﷺ‬, which
was similar in its nature, to the Qur’an itself. In the words of the Qur’an, the relationship between
Qur’an and Hadith is that of book and light.
The Qur’an also allows its followers to apply its basic principles to counter new issues, keeping the
rulings of the Qur’an and Ahadith as the guiding principles; with this, we can make it as the basis for
Ijma and Qiyas. The Qur’an states: “O you, who have believed, obey Allah and obey the Messenger
and those in authority among you. And if you disagree over anything, refer it to Allah and His
Messenger, if you do believe in Allah and the Last Day. That is the best [way] and most suitable for
the final result...’ (Al-Nisa, 4:59)
Ijma should only be referred to when both the Qur’an and Sunnah are silent. Ijma characterizes the
beliefs of Islam followed by all Muslims. E.g. the compilation of the Qur’an by the Ijma of the
companions. The Prophet ‫ ﷺ‬said, “My community will never agree upon an error.”
Furthermore, Qiyas is analogical reasoning, whereby, one thing is compared to another that is
similar to it in Sharia. The Prophet ‫ ﷺ‬has approved exercising Qiyas; the example of which is that of
Muadh bin Jabal RA, when Prophet ‫ ﷺ‬asked him if he did not find an answer in Qur’an and Sunnah
what he will do. Hazrat Muadh RA replied that he would use his own judgement to which Prophet
‫ ﷺ‬agreed.
In conclusion, it could be said that all sources of Islamic Law are dependent upon the teachings of
Qur’an and Ahadith elaborated on Qur’anic teachings. The secondary sources of Islamic Law i.e.
Ijma and Qiyas, cannot contradict the primary sources i.e. Quran and Sunnah. Moreover, the
secondary sources are reliant on Ahadith, for their roots.
History & Importance of Hadith
Sunnah in Legal Thinking
A. Give examples to show how Sunnah and Hadith of Prophet ‫ ﷺ‬is used in Legal thinking. [10]
Islam is a religion of perfection which provides its followers with a complete code of life. A Muslim
has been provided all the guidelines to live his life in a manner that is preferable, and which attains
a Muslim the status of a true and practicing Muslim. Allah sent down his messenger, ‘Prophet
Muhammad ‫ ’ﷺ‬for the guidance of his men. The messenger brought forth the message of Allah in
the form of the Qur’an and his own actions and sayings (which were Allah’s commands but not
mentioned in the Qur’an). Therefore, Hadith and Sunnah form the basis of all the Islamic laws
together with Qur’an.
The sayings and the actions of the Prophet ‫ ﷺ‬or the approval of others’ actions are called the
Sunnah. The Sunnah includes the sayings (Qoul), the actions (Fayl), and the tacit approval (Taqreer)
of the Holy Prophet ‫ﷺ‬. All these are referred to as-Sunnah and it stands second to Qur’an as it is in
fact, a lens through which Qur’an could be understood and comprehended in detail. This is held in
high esteem and importance by all Muslims across the world as a source of guidance for all aspects
of their lives. As Allah has said, “Obey Allah and obey the Prophet ‫”ﷺ‬. Therefore, following Prophet
is actually acting upon the command of Allah. A Muslim becomes a true believer and gains Allah’s
mercy and rewards only if he completely follows the Qur’an and the messenger. “Whatever the
Prophet gives you take it; whatever he forbids you refrain from it.”
Even though Qur’an has outlined the pathway a Muslim should follow however Hadith fully explains
it in detail and tells how it should be performed. Holy Prophet ‫ ﷺ‬said, “Behold! I have been given
the Book and a similar thing (Sunnah) along with that.” The experts it is unanimously agreed upon
that both are so closely related to each other that Prophet’s ‫ ﷺ‬Ahadith could be used as a further
explanation for the general instructions mentioned in the Qur’an. This is further explained below.
Zakat is one of the five pillars of Islam and is one of the necessary acts performed by a Muslim just
like offering prayers 5 times a day regularly. The Qur’an mentions Zakat in the following verse, “And
be steadfast in prayer, give the charity tax, and bow down your heads with those who bow down.”
As you can see the Qur’an only mentions that Muslims must give Zakat, but it does not give specific
instructions on how to give Zakat and this is where the practice of Sunnah comes in need. Prophet
Muhammad in Ahadith provide instructions on how to give Zakat, one such Hadith is this, “Abu Sa’id
al-Khudri narrated that the Messenger of Allah said: No charity tax is due on property mounting to
less than five Uqiya and no charity tax is due on fewer than five camels, and there is no charity tax
on fewer than five Wasq.” According to al-Bukhari, Sahih, Book 24; The book of Zakat; the two words
Uqiya and Wasq are measures of weight. Such Ahadith gave a path for the legal experts of Islam
to follow and make rules and guidelines regarding Zakat under the light of the two primary sources.
The second example where Qur’an and Hadith have been employed together is in the section of
financial dealings, particularly Riba. Riba is taking interest in making a loan to someone which is
prohibited in the Holy Qur’an, as it is said in the following verses, “They say, trade is like interest, and
Allah has allowed trade and forbidden interest.” However, it is not mentioned what kind of business
transactions come under Riba. The Sunnah by Prophet Muhammad speaks about Riba in the
following words, “From Jabir: The Prophet, may cursed the receiver and the payer of interest, the
one who records it and the two witnesses to the transaction and said: "They are all alike [in guilt]."
(Muslim; Tirmidhi and Masnad Ahmad).” There are many Ahadith, and all give clear guidelines on
what is permissible and what is not under the issue of Riba and this gives Muslims of today a very
clear path to follow.
Further example can be taken about theft, which is a serious crime and Allah has specified
punishment not only in this world but in Hereafter as well. Such sins are punishable to discourage
them and make society a better place. It is said in Surah Maidah verse 38, “As for the thief, male or
female, cut off his or her hand, an exemplary punishment from Allah for their crime. Allah is Mighty,
Wise.” In this example, Allah has instructed to cut the hand of a person who steals or does theft.
However, it is not mentioned how many hands should be cut or for how much stealing. One may
not go on cutting the hands of every thief therefore, there has to be some kind of information
regarding it. The Prophet ‫ ﷺ‬explained it, “The hand should be cut off for (the theft of) a quarter of a
dinar or more.” (Bukhari).
Similarly, the Qur’an says about the law of inheritance but does not explain it further, so we take the
help of Hadith. Qur’an states, “It’s the duty of a believer who owns property to make a will when he
(or she) is near death, and he should bequeath fairly to his parents and next of kin. This is binding
upon everyone who is mindful (of their duty to Allah).” (2:180). The Prophet added to the law of
inheritance by saying that, “A Muslim may not inherit from a non-Muslim, nor a non-Muslim inherit
from a Muslim.” (Bukhari)
The value of the Sunnah in helping Muslims fulfil the requirements of their faith cannot be overstated
as they help a believer in all aspects whether be it regarding praying or regarding social conduct.
Prayers are the first and important Pillar of Islam. Without Sunnah, Muslims will not even be able to
carry out their obligatory prayers in the right way.
Allah has asked Muslims to pray, “Verily I am Allah: there is no god but I: so, serve thou Me, (only)
and establish regular prayer for celebrating My praise.” (Surah Taha, 14). The Qur’an only mentions
that prayers are obligatory on every man and woman except some who include sick and the
travelling. However, how one should pray, is not prescribed in Qur’an. Again, the method of prayer
can only be learnt from Sunnah and Hadith. Prophet ‫ ﷺ‬said, “Pray as you see me praying.” and “No
prayer is complete without al-Fatiha.”
Qur’an and Hadith both also help to support the use of Ijma (consensus) and Qiyas (analogy),
secondary sources of law, to derive law in case both primary sources are silent on a matter. They
have to be used side by side to follow all the rules of Allah that He has laid down in Islam for Muslims
to follow; otherwise without either we could be lost. Use of Ijma and Qiyas was also practiced during
Prophet’s life as well; take the example of Battle of Trench and Hazrat Jafar Sadiq.
Prophet said, “My Ummah will not agree upon an error”. This means that all the knowledgeable and
learned scholars sit together to find a solution for a problem, they decide to take help from the
Qur’an & Sunnah. Moreover, the use of Qiyas (analogical deduction; taking help from solution of
previous problem and using it in your own solution) has also been recommended if required.
Although, one must note that the base for both Ijma and Qiyas are the primary sources of Law
(Qur’an & Sunnah).
The Rightly Guided Caliphs
Hazrat Abu Bakr RA
A. Write about the election of Abu Bakr RA as Caliph and how he dealt with the false prophets
during his reign. [10]
After the death of the Holy Prophet ‫ﷺ‬, the Ansar gathered at Saqifa Bani Sa’ad (Council Hall), to
discuss the appointment of the caliph, choosing Sa’ad bin Ubada RA as their leader. Then Hazrat
Abu Bakr RA, Hazrat Umar RA, and Ubaidah bin Jarrah RA joined them. Hazrat Abu Bakr RA
reminded the Ansar of the Prophet ‫’ﷺ‬s order of chosing the next leader of the Islamic State from
amongst the Quraish, as per Arab tradition. The Ansar remembered this Hadith, and so Khubaib bin
Mundhar suggested the two-state solution. He proposed that 2 caliphs may be selected, one from
Quraish and the other from Ansar, each responsible for one-half of the Islamic territory. This was
objected to by Hazrat Umar RA as it would negatively impact the solidarity of Muslims. At that point,
Ubaidah bin Jarrah RA said: “O Ansar, you were the first to uphold Islam, do not be the first to sow
the seed of dissension in it.”
The Ansar immediately withdrew their proposition, after which Hazrat Abu Bakr RA nominated both
Ubaidah bin Jarrah RA and Hazrat Umar RA, for the office of the caliph. Umar RA and Abu Ubaidah
RA both refused this and instead nominated Hazrat Abu Bakr RA to become the first Caliph of Islam.
Hazrat Umar RA took oath in Hazrat Abu Bakr RA’s hand. Zain ibn Sabit-from the Ansar-also took the
pledge, and others followed the same act. Hazrat Abu Bakr RA was elected as the first Caliph of
Islam in a general bait in Masjid-e-Nabwi. When Hazrat Abu Bakr RA was elected, he stated: “O
people! I have been selected as your trustee, although I am no better than anyone of you. If I am
right, obey me. If I am misguided, set me right. The weakest among you is powerful in my eyes; until
I do not get him his due. The most powerful among you is the weakest in my eyes, until I do not
make him pay due rights to others. I ask to obey me as long as I obey Allah and His Messenger ‫ﷺ‬.
If I disobey Allah and His Messenger ‫ﷺ‬, you are free to disobey me.”
Hazrat Abu Bakr RA adopted the title of ‘The successor of the Messenger of Allah”. After becoming
a caliph, Hazrat Abu Bakr RA had to deal with many difficulties, however, the most important was,
the rise of the false prophets which resulted in the Apostasy Movement and posed a threat to Islam.
The main false prophets were Al-Aswad al-Ansi, Tulayha ibn KhuWaleed ibn Nawfal al-Asadi, Sajjah
bint-al Harith, and lastly, Musailma al-Kadhab.
Al-Aswad al-Ansi was the leader of the Ans tribe in Yemen. His dark complexion earned him the title
of ‘Al-Aswad’ i.e. the black man. He was also known as the ‘veiled prophet’, as he covered his face
to create a mystery about himself. After the death of the Holy Prophet ‫ﷺ‬, Aswad claimed to have
received divine guidance and inspiration, and he used tricks to convince the people of his
‘miracles’. After collecting a large army, he rose in open opposition to Islam and invaded Najran
and most of Yemen. To combat this, Firuz-al-Dhalaymi organized an expedition that succeeded in
killing him. Although Aswad was killed, his followers regrouped and revolted under a man called
Qais ibn Abd Yaghus; they were defeated by Firuz and subsequently surrendered along with their
leader.
The other false prophet was Tulayha ibn Khuwaleed ibn Nawfal al-Asadi, who was a wealthy leader
of the Bani Asad and Banu Ghatafan tribes in the north Arabia. He was a renowned warrior who
initially opposed the Muslims. Although, he accepted Islam in 630 AD, afterwards he rebelled, and
proclaimed himself as a prophet. His tribes accepted his ‘prophethood’ and combined to raise a
strong force against Islam. To quell this revolt, Khalid bin Waleed RA was sent and the battle of
Bazukha took place in 632 AD where Tulayha escaped to Syria. Later, when Syria was conquered
by the Muslims, he converted to Islam once again, and subsequently fought alongside the Muslims
in the battle of Jalulah, Qaddisiya, and Nihawand.
The third false prophet was actually a woman, Sajjah bint-al Harith, from the tribe of Taghlib. She
first enjoyed the protection of the Taghlib tribe, and following a split within the Banu Tamim, she had
the protection of Banu Hanifa. Sajjah had a following as a soothsayer, and after the death of Holy
Prophet ‫ﷺ‬, many of her tribesmen rejected Islam; that’s when she declared herself as a prophetess.
She collected a force of 4000 to march to Madinah, but learning of Tulayha’s defeat by Khalid bin
Waleed RA, Sajjah dropped her plans. She then sought the help of Musailma, another self-
proclaimed prophet, and reached an agreement with him to face Khalid RA. Consequently, Sajjah
married Musailma, accepted his ‘prophethood’ and lost her followers to him. Much of her tribe,
upon learning about their marriage, accepted Islam again. Hazrat Khalid RA fought the ones who
were still opposing Islam from her tribe. She fled to Iraq when Musailma was being attacked by the
Muslims and became a Muslim along with her followers when Iraq was conquered.
The last and the most dangerous false prophet was Musailma al-Kadhab, also known as ‘the Liar’,
belonged to the large and influential tribe of Banu Hanifa. Musailma was a wealthy and powerful
man who used his influence to misguide people and declared himself a prophet during the life of
the Holy Prophet ‫ﷺ‬. He even wrote to the Prophet ‫ ﷺ‬declaring himself as a ‘Messenger of Allah’,
and that he had been given a share with him in Prophethood. His claims were firmly rebutted by
Prophet Muhammad ‫ ﷺ‬and he addressed him as an ‘arch liar’, or, ‘Al-Kazzab’. Further to this,
Musailma also abolished the injunctions of Qur’an, making the forbidden, permissible and the
obligatory, dispensable, and succeeded in gaining a large number of followers. After the death of
the Prophet ‫ﷺ‬, Musailma challenged Hazrat Abu Bakr RA’s Caliphate, and thus, the battle of
Yamama took place in 632 AD which decided Musailma’s fate. He was in the command of an army
of 40,000; the Muslims had an army of thirteen thousand under Ikrima, Sharhabeel and Khalid bin
Waleed RA. The battle was fought with many Muslim casualties, as Musailma’s forces put up a strong
resistance. Eventually, Musailma was killed by Wahshi al-Harb, the man who killed Hazrat Hamza RA
in the battle of Uhad, before his conversion to Islam. Musailma’s army scattered and many were
killed as they fled. In this battle, many prominent Muslims and Huffaz lost their lives.
A. Write an account on the Expedition to Syria and the battle of Yamama during Abu Bakr RA’s
Caliphate. [10]
Holy Prophet ‫ ﷺ‬ordered a detachment to be sent against the Syrians under the command of
Usamah RA, the son of Zaid bin Haris who was very dear to the Holy Prophet ‫ﷺ‬. The army had to
return from mid-way, after learning of Prophet ‫’ﷺ‬s demise.
Abu Bakr RA was advised that most of the tribes had apostatized from Islam and Madinah itself was
surrounded by hostile tribes, so it was not favourable to send the main army outside the country.
Abu Bakr RA said that it was the wish of the Holy Prophet ‫ ﷺ‬that the army should be sent to Syria,
and this wish should be fulfilled at all costs. When some of the companions reiterated the danger to
which Madinah was exposed, Abu Bakr declared in unequivocal terms: "Who am I to withhold the
army that the Holy Prophet ‫ ﷺ‬had ordained to proceed? Come what may: let Madinah stand or fall;
the Caliphate live or perish; the command of the Holy Prophet ‫ ﷺ‬shall be carried out." Thereafter,
another objection was raised by the advisors, which was that Usama bin Zaid RA was too young to
hold the position of commander. In response, Abu Bakr RA offered the same rationale as before.
He said he said he couldn’t oust a man who was conferred his post by the Messenger of Allah ‫ﷺ‬.
Against the firmness of Hazrat Abu Bakr RA, the companions of Hazrat Abu Bakr RA could offer no
argument. After this, he directed the army to depart on its mission and went to Jorf to bid farewell
to the army and addressed them in the following terms: “Do not kill children, women and old men.
Do not cut down any trees wherein there is food for men and beasts. Do not molest the monks in the
churches.”
The army of Usamah RA left towards the close of June 632 AD. After a 10 days’ march, the Muslim
army penetrated the region of Wadi-al-Qara and fell on Banu al-Qidzah and other border tribes.
The Byzantine forces avoided confrontation with the Muslim force, and the border tribes left to them
were no match for the Muslim forces. They were thoroughly intimidated and hastened to offer
allegiance to the authorities at Madinah. The expedition proved to be a great success. It secured
the safety of the frontier with the Byzantines and averted the threat of an attack from them. It made
the hostile tribes realize that the Muslims were strong enough to meet all emergencies. Usamah RA's
army returned to Madinah and received a warm welcome.
The battle of Yamama was the bloodiest battle so far fought by the Muslims. It was a decisive battle
that established the supremacy of Islam in Central Arabia. It proved to be a great trial of strength,
and though the Muslims won the victory, this was achieved at a heavy cost.
After the death of the Holy Prophet ‫ﷺ‬, several false prophets arose in different parts of the Islamic
state. Out of these, Musailma ibn Habib al Hanafi was the most dangerous one. He belonged to a
very influential tribe of Banu Hanifa which held great power. Hazrat Abu Bakr RA appointed Ikrimah
as the commander of one of the corps and ordered him to make contact with Musailma without
engaging in a battle. Also, Khalid bin Waleed RA was chosen to command the forces opposing
Musailma; Ikrimah advanced with his corps and established a camp somewhere in the region of
Yamama.
Ikrimah heard that Sharhabeel bin Hasanah was marching to join him, who was also given a corps
by the Caliph with orders to follow Ikrimah and wait for further instructions. However, Ikrimah couldn’t
wait any longer and set up his corps in motion but was defeated by Musailma. Sharhabeel remained
in the region of Yamama. To ensure he did not fall into the error of Ikrimah, Abu Bakr RA wrote to
him: “Stay where you are and await further instructions.”
Khalid bin Waleed RA was to join forces with Sharhabeel, however, Sharhabeel also gave in to the
temptation and fought with Musailma, only to be defeated by him. Khalid RA received the news of
Musailma encamped in the Plain Aqrabah, with an army of 40,000 warriors. The defeat of Ikrimah
and Sharhabeel made Musailma even more confident and their belief in their invincibility increased.
On Khalid RA’s command, the Muslim army advanced and launched a series of attacks along their
entire front. However, the battle hung in the balance as the warriors retired to rest after the first
period of combat.
After restart of battle, there came a point when Muslims had to retreat due to the enemy’s entry
into Muslim women and children’s camps. This was also where, Abu Huzaifa and Zaid bin Khattab
died fighting the false prophet’s army. Despite this decline in morale, the faithful re-assumed
harmony under Al-Barra ibn Malik-who headed the Ansars-and Ammar bin Yasir-hailing retreating
Muslims back to the battlefield. As the vanguarrds warred, Khalid bin Walid RA and his own regiment
of 1000 comrades, directly attacked Musailma’s camp. Consequently, the enemy had to beat a
hasty retreat to a fortified garden.
Only some of the men in Musailma’s combat were in the shape to fight, and they fled to the walled
garden where Musailma and his troops were taking shelter and had closed the gates. When the
Muslims reached the walled garden; Al Barra ibn Malik asked his fellow men to let him climb the
wall so that he could open the gate by killing the garden’s guard. The Muslim soldier jumped into
the garden, killing 10 guards, and opened the gate and the last phase of the battle started. The
battle became vicious; Musailma fought gallantly without the intention of giving up. The battle
reached its climax when Musailma was attacked by Wahshi ibn Harb, the same man who
slaughtered Hamza RA in the battle of Uhad before accepting Islam. He threw the same javelin that
killed Hamza RA and struck Musailma in the belly; the next moment Abu Dujana cut off his head.
The death of Musailma caused disorder in the rebel forces and the battle came to an end. The
Muslims lost 12000 personnel inclusive of 360 Huffaz. The garden where this battle took place is
known as, Garden of Death, where the carnage of 7000 men took place.
A. Describe Abu Bakr RA’s activities against the false prophets and apostate tribes. [10]
When Hazrat Abu Bakr RA was elected as a Caliph, he was confronted with many problems such
as the apostasy movement followed by the rise of the false prophets. In order to defeat them all,
Hazrat Abu Bakr RA had shown determination and gallant behaviour during battles with these false
prophets. After the death of the Holy Prophet ‫ ﷺ‬several false prophets rose in different parts of the
Islamic State.
One of the false prophets was Aswad Ansi. Aswad, famous for his dark complexion, rose in Yemen.
He was known as the ‘veiled prophet’, as he used to put a veil on his face to make himself appear
mystique. He also affirmed that he was a fortune-teller, magician (performed tricks), miracle worker
and prophet (this claim rose during the life of Prophet ‫)ﷺ‬. After collecting a huge army, he stood up
against Islam and invaded Yemen and Najran. Aswad killed Shahr (ruler of Yemen) and married his
widow, declaring himself ruler of the land and head of the Ans tribe. Firuz al-Dhaylami, a Persian
Muslim, attacked Aswad with an army and killed him during the life of the Prophet ‫ﷺ‬. The rebellion
that had gained traction under Aswad was halted a day before Prophet ‫’ﷺ‬s death. Learning of
Prophet Muhammad ‫'ﷺ‬s demise, the followers of Aswad continued their revolt under the leadership
of Qais ibn Abd Yaghus. Firuz defeated them again and they surrendered along with their leader.
Another false prophet that rose was. Tulayha. He was leader to the tribes of Banu Asad and Banu
Ghatafan in northern Arabia. In the beginning, Tulayha accepted Islam but later apostatized, and
became a claimant of prophethood. He gained support and many tribes were patrons of this false
prophet. In the Battle of Zhu Qissa, Hazrat Ali RA, Zubair bin Awwam RA and Talha RA were sent to
crush his army as they were conjuring a plan to attack Madinah. Tulayha was defeated and
retreated to Zhu Hissa. In the following Battle of Buzakha, Khalid bin Walid commanded the Muslim
army against Tulayha’s rebels. He absconded to Syria, while many amongst his army and followers
embraced Islam. Later at the Conquest of Syria, the false prophet entered the fold of Islam and
even fought alongside Muslims in Battles of Jalulah, Qadsiyah and Nihawand. These battles took
place during the reign of Hazrat Umar RA, against the Persians.
Sajah was an Arab Christian from Taghlib tribe, under protection of Banu Tamim tribe of Iraq. Later
she had to shelter herself under the protection of Musailmah’s tribe i.e. Banu Hanifa. She was a
soothsayer too and had garnered lots of followers due to this. Hence, after Prophet ‫’ﷺ‬s passing on,
she assumed the role of prophetess, and her followers too, denounced faith in Islam. After gathering
an army of 4000 to attack Madinah, she heard of Khalid bin Walid RA’s victory over Tulayha and
changed her course of action. She joined forces with Musailmah and married him following his
proposal. However, Khalid RA marched to Banu Tamim and found that some of Sajah’s followers
had re-embraced Islam after her marriage with Musailmah. Khalid RA, hence, fought with those still
pledging patronship of Sajah, and vanquished them. Now he was free to tackle Musailmah al-
Kadhab. Sajah had lost all her supporters to Musailmah, post-marriage, and the couple’s forces
were collectively beaten by Khalid bin Walid RA. Sajah fled to Iraq, and she and her followers later
accepted Islam when Iraq fell to Muslims’ hands.
The last and the most dangerous false prophet that rose was, Musailmah ibn Habib al-Hanafi, alias,
Musailma al Kadhab (the Liar) from the Banu Hanifa tribe in central Arabia. Musailmah met Prophet
‫ ﷺ‬in Madinah and on return he proclaimed himself as a prophet as well. He changed Islam into a
new cult with reduced number of daily prayers, allowance for adultery and drinking and no
obligation on paying Zakat and fasting. He even wrote a letter to Prophet ‫ﷺ‬, affirming he had been
granted a share in prophet hood, and referring to himself as the “Messenger of Allah”. He went as
far as asserting his possession over half of Arabia, to which Prophet ‫ ﷺ‬replied that Allah is the owner
of all land. Musailmah then gathered an army, 40,000 strong, to march against Abu Bakr RA’s
Caliphate. In 632 AD Ikrimah was appointed commander of an army with orders to make contact
with enemy forces, but not initiate war. Shurabil bn Hasanah was the leader of another subgroup of
the Muslim army, and had been instructed to follow Ikrimah’s route until further commandments.
Ikrimah received news that Shurabil’s corps would join soon but he didn’t wait, and went into battle,
that resulted in Muslim defeat. Shurabil was present in the same region and Khalid bin Walid was to
meet him soon and take up the post of commander. As a precaution to prevent Shurabil from
commiting the same error as Ikrimah, Abu Bakr RA wrote to Shurabil saying: “Stay where you are
and wait for further instruction”. Despite the orders, Shurabil advanced against Musailmah, a few
days prior to Khalid’s arrival, and Muslims had to lose once again. When Khalid got updates that
the enemy had camped in the plain of Aqrabah, he marched south from Btaha to the valley of
Yamama. When Khalid reached the battlefield, attacks were lauched across the vanguard after
which warriors retired to rest. When the war restarted, initially Muslims had to retreat because the
opponents had ventured till the area when Muslim women and children were sheltered. Here, Abu
Huzaifa and Zaid bin Khattab were martyred. However, Al-Barra Ibn Malik-leading the Ansars-and
Ammar bin Yasir-calling retreating Muslims back to the battleground-helped the Muslims make a
comeback. And whilst the front ranks battled, Khalid bin Walid (with a separate regiment of 1000
soldiers) led the cavalry to the camping site of Musailmah. After this attack, the foe fled to a fortified
garden. Al Barra Ibn Malik climbed the wall bordering the garden, single-handedly killed 10 guards
of the gate, and left it ajar for the rest of the Muslim comrades, in spite of suffering several injuries in
the process. In the battle that ensued, Wahshi bin Harb (the killer of Hamza RA in the Battle of Uhad)
threw a javelin at the false prophet’s abdomen (the same javelin that had once injured Hamza RA).
The next moment, Abu Dajana severed the offender’s head off. Following Musailmah’s death, Banu
Hanifa admitted their vanquish and accepted all conditions presented to them. All in all, Muslims
lost 12,000 fighters out of which 360 were Huffaz, and Musailmah lost his life, and the life of 7000
fellow-warriors. The Battle of Yamama proved to be successful for Muslims, but the number of
fatalities were so high that it was also known as ‘Battle of the Garden of Death’ (the fortified garden
where the carnage of 7000 men took place).
In addition to this, Hazrat Abu Bakr RA fought against tribes who withheld Zakat and apostatized
Islam. At that time, many hostile tribes such as Banu Asad, Banu Ghatafan, Banu Murrah and Banu
Abbas sent their delegates to Madinah and insisted that they should be freed from the obligation
of Zakat. They considered their faith in Islam a bilateral contract with Prophet ‫ﷺ‬, that had terminated
with his demise. Their demands were, hence, rejected by Hazrat Abu Bakr RA who stated: “If with
reference to Zakat, you withhold even as much as a string to tie a camel, as the Khalifa of the
Messenger of Allah ‫ﷺ‬, it will be my duty to fight for it, whatever the consequences.” The delegation
left the Caliph’s court in rage.
They attacked Madinah in 632 AD, in the dark of night. The Muslim army was away for the Expedition
in Syria, however, Abu Bakr RA met the enemy with another army he had prepared beforehand.
The tribes had some initial success but later were driven to Dhu Qissa (a place near Madinah) by
the Muslim soldiers. The Caliph, next, launched an attack at Dhu Qissa. Though he faced some
difficulty, he was able to make the foes retreat to Abraq. The tribes were defeated, some men killed,
while some in flee. After the arrival of the main Muslim army from Syria, an official offensive was
launched against the apostatizing tribes, and all their land was conquered. Eventually, they
surrendered, sent ambassadors to the court of the Khalifa, pledged their allegiance to him, and
agreed to pay Zakat.
The false prophets created their followers of tribes who apostatized Islam. In retaliation, Hazrat Abu
Bakr RA collected the army in Madinah-numbering 40,000-and divided it into 11 battalions and
sent them to different parts of Arabia, in order to demolish the apostasy movement. The
commanders of the battalions were ordered to invite the revolting clans to Islam by dialogue,
however, if they remained stubborn and rejected, and then a battle was to take place. Due to the
dialogues, many tribes came to Islam without fighting and thus within a year, the control of Islam
was re-established.
Q: Write an account of major battles fought during the reign of the First Caliph. [10]
The Persian Empire was the first source of danger posed to the Islamic State under the rule of Abu
Bakr RA. Hence, a series of wars were fought to neutralize this emerging threat.
The first target was Bahrain. Though Mundhir-the ruler of Bahrain alongside his subjects, had entered
the faith during the life of Prophet ‫ﷺ‬- he died soon leading to chaos in his land. Despite the
apostatizing citizens of Bahrain, the successor of Mundhir, Jarud, also the leader of the tribe-Banu
Abdul Qais-stayed adamant in his position to uphold and promote Islam. However, a new enemy
arose in the form of a person known as, Munhiz, a man from the progeny of Arab kings ruling Hira,
who took an oath on battling against Islam. Simultaneously, Al-Hadrami, the Muslim ambassador to
Bahrain, left for Madinah in search of help. In response, the Muslim army followed him back to
Bahrain and dug a trench around their camp. They lay in wait for a chance to launch an attack on
the apostates. This opportunity came when the Bahraini people were commemorating a national
festival and were under influence of intoxicants. The Muslims charged and fell on the enemy,
leaving the opponents shocked and consequently, defeating them. The soldiers of Munhiz
surrendered and peace was restored to Bahrain.
In Oman, an imposter in the guise of a prophet, rose to power. His name was Laquit bin Malik and
he and his 10,000 companions were killed in the Battle of Daba.
Mahrah was a centre of civil unrest, where inhabitants were fighting each other and also against
Islam. The Muslim military in tandem with a minority in Mahrah, put the majority to rout. As a result,
the people of the land re-converted to Islam.
The tribe of Ash’as in Hadramout was the leader of the apostasy. The Muslim army struck on the
enemy and routed them to the city of Nujiar. This was also the site of the Muslims’ siege and they
won the offensive in February 633 AD.
The Battle of Chains happened when Khalid bin Walid headed the Muslim fighters to the Persian
border where he presented 3 options to Hurmuz (the Persian king). These were: to accept Islam,
pay Jizya, or war. Hurmuz went for the last option. The rivals came head to head at Kazima, where
the Persians soldiers were linked by chains. The purpose of these chains was to instill unity amongst
the army and primarily, to prevent any one soldier to fall or retreat. Contrary to the prediction, the
very chains meant to stave off Persian defeat, became their defeat. The Persians were unable to
pull back and prevent the Muslims from forging ahead. Hurmuz also fell victim to the courage of
Muslims, and was killed along with many Persian captives of war. Hence, this was a mortifying failure
for Persians at the hands of the Islamic Empire.
After the victory at Kazima, the Muslims retained their streak by vanquishing the Persians at Mazar,
Walja and Ullies. The Muslims then proceeded to Hira, but the governor and the citizens had fled to
Madain hearing news of the Muslim military’s advancement towards the land. Conquering Hira, put
the entirety of central Iraq in the Muslim dominion. The next Muslim stop under Khalid bin al Walid
was Anbar, which was guarded by a ditch on its borders. At the narrowest point of the trench, the
Muslims dumped the bodies of their oldest and weakest camels, forming a make-shift bridge, which
led to the takeover of Anbar. This was because the governor agreed to accede his land to the
Islamic State, provided, the Muslims gave a safe passage to the people of his land and brought
about no harm.Thereafter, Enat-ul-Tamar was besieged for a few days conclusively, putting the
entire territory under Islamic influence.
The Byzantines had conspired with Bedouin tribes on the Syrian front against the Islamic Empire,
which is why they had to be dealt with during the first Caliph’s reign.
February 634 AD was the month Abu Bakr RA summoned the Muslim army to tackle the conspiring
Byzantines. The great Muslim army was partitioned into 4 units headed by Amr ibn al-Aas, Yazid ibn
Abu Sufyan, Shurahbil ibn al-Hasanah and Abu Ubaydah ibn al Jarrah. The Muslims were fighting
courageously, but amid the battle Heraclius (Byzantine Emperor) called upon his brother,
Theodorus, to command their army. Acting according to this change in plans, Abu Bakr RA sent
Khalid bin Walid to take up the baton of leading the Muslims, and conveniently, he was already at
the Iraqi border. He mobilized his 9000-strong troops from Iraq to Syria, and completed the voyage
in less than 18 days, which was impressive, taking into account the landscape and means of
transport of that era. Khalid and Shurabil met up at Basra and called Abu Ubaidah too, telling him
not to approach Damascus at that point in time. Prior to commencement of the formal battle, the
enemy’s commander, Romanus accepted the Muslims’ invitation to Islam, while his army lost morale
and withdrew to a walled city. At night-time Romanus ushered the Muslims into the city through an
underground passage, which led to killing of the Byzantine soldiers en masse.
To avenge their defeat at the Battle of Basra, Heraclius prepared another army. In turn the Muslims-
altogether 40,000-proceeded to Ajnadain, escorted by Khalid bin Walid. After the death of the
Byzantine commander, they retreated and Muslims once again turned out victorious in the Battle of
Ajnadain. However, when they approached their next destination-Damascus-the Byzantine forces
confronted them at some distance from the city. The Muslims won again, and resumed their march,
laying siege to Damascus. Unfortunately, the campaign was left unfinished due to the news of the
Caliph’s demise. Under Umar RA’s Khilafat, Damascus was annexed.
A. Write a summary on the expansion of the Islamic empire during Abu Bakr RA’s Caliphate. [10]
The first Caliph was Abu Bakr RA who ruled from 632-634 AD. During his short reign as Caliph, Abu
Bakr RA put down rebellions by various Arab tribes after Prophet Muhammad ‫ ﷺ‬died and
established the Caliphate as the ruling force in the region. The Islamic state under him was
surrounded by the 2 great empires, Persian Empire and Byzantine Empire. The former being on the
north-eastern side, while the latter being on the northern part of the Peninsula which consisted of
Syria, Palestine and Egypt.
To explain further, the Persian Empire wanted to wipe out the Muslims who in turn felt endangered
by the Persian threat. Hazrat Abu Bakr RA took advantage of the unrest in Persia as he wanted to
spread Islam and Muslims raided several parts of Persian Empire. Moreover, in 630 AD, the Kindi tribe
in Hadramout broke into a revolt and refused to pay taxes. In retaliation, Hazrat Abu Bakr RA
directed an army to Hadramout which resulted in apostates being killed and others surrendering. In
the same year, the Battle of Kazima took place in eastern Iraq, in which Hazrat Abu Bakr RA sent an
army under the leadership of Khalid bin Walid RA. Not only this, there were 4 other columns under
the leadership of different commanders who proceeded to reinforce and strengthen the Muslim
army. Khalid bin Walid RA invited Hurmuz, the Persian commander to accept Islam, pay Jizya or
engage in a combat. Hurmuz agreed for the combat and set out from Uballa to Kazima. The
Persians were linked in chains and due to the heavy Muslim attack, they retreated. They suffered
defeat as they were bound by chains.
After the Battle of Kazima, some other small skirmishes took place at Mazar, Walja, Ullies, Anbar, and
Ent-at-Tamar in which the Muslims defeated the Persians one after the other. After these conquests,
Khalid bin Waleed conquered Hira, Damat-ul-Jandal and Firad as well. After the fall of Hira, the
whole of south and most of northern Iraq was conquered and the Persians subdued.
The Byzantines began to conspire against the Muslims in tandem with Bedouin tribes on the Syrian
border. When Hazrat Abu Bakr RA came to know about this, he raised a huge army and divided it
into 4 corps, each of these corps was comprised of 7000 men. The 4 corps were given under the
command of Amr bin Aas, Yazeed bin Abu Sufyan, Shurabil bin Hasanah and Abu Ubaidah bin
Jarrah RA. The first encounter of Muslims took place at Basra in which Muslims were victorious. After
this, the Battle of Ajnadein took place. In the Battle of Ajnadein, Byzantine Emperor-Heraclius-sent
an army of 250,000 men against the Muslim army of 40,000. Although, Heraclius’ army outnumbered
the Muslim army, the Romans only fought in vain against the Muslims.
After the success of Battle of Ajnadein, Muslims advanced towards Damascus and laid siege to it.
In the meantime, Hazrat Abu Bakr RA fell ill and died in 634 AD which left this campaign incomplete.
Q: Write about the major achievements and administrative reforms brought by Hazrat Abu Bakr RA.
Hazrat Abu Bakr RA was elected after the meeting in Saqifa Bani Saida after the Prophet ‫’ﷺ‬s death
after which he took the general bait in 11 AH/ 632 AD. Though the rule of Abu Bakr RA was short-
lived, major leaps and strides were taken in terms of administrative reforms and generally
achievements of the government in the form of expansion, neutralising threats of false prophets
among others.
Firstly, the Caliph established an Islamic democracy based on the Quran and Sunnah, where
subjects had modern-day rights, privileges and liberty. Unlike authoritarian regimes, Abu Bakr RA
made himself aware of public and his main companions’ opinions before any important decision-
making. The non-Muslim subjects were granted religious freedom. In addition, their lives, property,
places of worship and religious practices were respected and protected. The first Caliph also
ensured that nepotism did not prevail in the land he ruled. All officials, officers, governors and
commanders were recruited based on a fixed criteria and merit, never because of their lineage,
tribal relations or bribery.
He fractioned Arabia into provinces, all under a governor (known as a Wali or Ameer). Their duties
included leading prayers, supervising the military, collecting tax revenue, and maintaining law and
order. The Wali/Ameer was assisted by a Qazi-or judge- and Amil-who collected revenue and taxes,
acting as a district-level administrator. During Abu Bakr RA’s reign, the Bait-ul-Maal (public treasury)
was remodelled and a standard was set up to examine the amount and usage of the public’s
money.
Militarily, cantonments were established for the soldiers. Furthermore, a reserved regiment was kept
for emergencies.
In terms of acheivements, expeditionary forces targeting Iran, Syria and Palestine expanded the
Islamic Empire and the numerical strength of Muslims. He also went forward with the uncompleted
Expedition to Syria, headed by Usamah bin Zayd, despite all his companions not being on the same
page with him. His decision shows the dedication and level of obedience he had towards the
Prophet ‫ﷺ‬. Another military feat of his era was the defeat of Persian and Byzantine empires. The first
Caliph, sent an army led by Khalid bin Walid to Iraq and Palestine to defeat the Byzantines at the
Battle of Ajnadein (13 AH/634 AD). This war’s counterpart against the Persians was the Battle of
Kazima/Chains (11 AH/ 632 AD). Both battles were a highlight of the first Caliphate because they
decisively defeated both top enemies of the Islamic State at that time, hence being considered
one of Abu Bakr RA’s major victories.
Moreover, a committee foregathered during Abu Bakr RA’s reign to compile the Quran into the
form of a book. This guaranteed guidance of the future Muslims through the original Quran. The
committee was headed by Zaid bin Thabit RA. The idea was originally proposed by Umar RA since,
360 Huffaz got martyred in the Battle of Yamama, gradually diminishing sources of the Quran.
After the death of the Prophet ‫ﷺ‬, many tribes sent their delegates to the new Caliph stating that
they should be exempted of their duty of paying Zakat but Abu Bakr RA diligently upheld the pillar
of Zakat. He fought apostate tribes who refused to perform obligatory duties of faith (one of which
is Zakat). Examples of these tribes include: Banu Asad, Banu Ghatafan, Bani Murrah, and Banu
Abbas. He also defeated any rebellions that rose throughout the Islamic territory following the
demise of Prophet ‫ﷺ‬. Consequently, he brought back to the folds of Islam, all those who had
renounced Islam just because they considered their faith a personal contract with the Messenger
of Allah ‫ﷺ‬. This includes all false prophets that Abu Bakr RA subdued and vanquished to keep the
religion intact and undistorted.
It is safe to say that Abu Bakr RA’s rule was second only to the Prophet ‫’ﷺ‬s times and that it was the
golden era of Islamic expansion and consolidation. Abu Bakr RA passed in 13 AH/634 AD, just a little
more than 2 years after taking up the office of Caliph.
Caliph Hazrat Umar RA
A. Write about the expansion of the Muslim empire into the Persian and Byzantine territory under
the Caliphate of Umar. [10]
Hazrat Umar RA succeeded to Caliphate in 634 AD; a brave and straightforward person, he ruled
for 10 years from 634-644 AD. During this time, the Islamic Empire expanded greatly. He took control
of the Middle East including conquering the Sassanids of Iraq. He then took control of many
surrounding areas including Egypt, Syria, and North Africa. He took the title of “Amir Ul Momineen”,
which means ‘Commander of the Faithful’. During his Caliphate, the vast areas of the Roman and
Persian Empire were conquered, by the Islamic Empire that laid to the south of these superpowers.
Wars with Persians:
In October 634 AD, the battle of Namarraq succeeded the event of Khalid bin Walid and Muthanna
bin Harith conquering Hira which infuriated Persians. Khalid, under the Caliph’s command, departed
for Syria, leaving solely, Muthanna behind in Hira to tackle the vengeful Persians. So, Umar RA
prudently sent an army under Abu Ubaid Thaqafi as a reinforcement. In the resulting battle, Muslims
vanquished the Persians.
In the same month (October 634 AD), the Persians’ ever-increasing ill will led them to send a 10,000
men’s army under Bahman to fight Muslims. The battle took place at the banks of River Euphrates.
Bahman let Abu Ubaidah decide which army was to cross the river to the other side and initiate the
battle. Here Abu Ubaidah overconfidently, agreed to the Muslims crossing first, despite his
comrades’ disapproval of his move. Once on the opposite side, the Muslims found themselves in an
alarming situation. They were hemmed in between the Persian war elephants in their front and the
swift River Euphrates on their backs. To worsen the situation, the ground was not level and impaired
the army’s mobility. The Arabs had also not witnessed the gigantic war elephants before, let alone
encountering them. Consequently, their horses also got scared and this resulted in many deaths of
the Muslims by the elephants. Even Abu Ubaid achieved martyrdom, trampled by an elephant. His
brother took over commandership, and this continued for a few more commanders. Muslims also
couldn’t retreat to the other bank, since a Muslim had dismantled the boat-bridge to discourage
the Muslim fighters from crossing the river to safety. However, many Muslims tried to swim to the
other shore, and died in the attempt. Muthanna eventually succeeded as a commander and
ordered the rebuilding of the bridge. In this battle 6000 out of 9000 Muslims succumbed to death.
The Persians and Muslims once again went head to head at the River Euphrates in November 634
AD, in what is known as the Battle of Buwaib. The Persians amounted to a total of 200,000, under
Mehran, a commander with expertise in the Arab conventions of warring. The Muslims, altogether
20,000, were superintended by Muthanna bin Harith, who once again received a message from the
Mehran asking which side would cross the river. Muthanna had not forgotten the bitter defeat at
the last battle, and chose not to repeat Abu Ubaid’s mistake. He told Mehran to cross over first (from
the east bank of the Euphrates where Persians had camped). The opponents met at Buwaib, where
although Muslims were numerically weaker, they fought with zeal. The tables took a turn for the
better when a young man from a tribe called Taghlib, killed Mehran. With their broken morale, the
Persians yearned for retreat. Instantaneously, Muthanna started guarding the bridge-to stop the
Persian escape. As the last resort, the enemy jumped into and swam across the river, some drowning
mid-way, others killed on the banks, the remnant surrendering. The majority of the Persian army was
slain and Western Persia (present-day Iraq) was annexed to the Islamic State as a result.
After a humiliating defeat at the Battle of Buwaib, Puran Dukht was ousted from power and the
Persians rallied a new army under Yazdgir III to contest the Muslims. Pragmatically, Umar RA
prepared a force of 20,000 under Saad RA. Drastically different was the numerical strength of the
Persians, who amounted to 120,000. The Muslims departed for Qaddisiya (a small town in Iraq)
where the Battle of Qadisiya took place in 626 AD. Here, Bashir bin Harith, alongside 8000 soldiers
merged with those of Saad bin Waqas. His was a duty conferred on him by the Caliph considering
his brother, Muthanna bin Harith had succumbed to an ailment. Presently, the Muslims had a count
of about 28,000-30,000, including 1400 Sahaba and 99 Ghazi (veterans/survivors) of the Battle of
Badr. Before formal commencement of battling, a Muslim delegation was sent to Yazdgir’s court,
offering him 3 options to choose as his fate: accepting Islam, agreeing to pay Jizya, or preparing
to fight the Muslims. Yazdgir chose the last option and the fighting lasted for 3 months. Rustum
(Persian commander) was quite resistant in fighting at first, repeatedly calling for peace
negotiations that continued for 3 days, with 3 different delegations. Yet he still refused to accede
to Muslim demands. He also intended to make the Muslims weary before attacking, so as to make
sure their supplies had run out before the battle. Hence, the Arab raiding parties resorted to attacks
at their fertile fields to force Persians to start the official fight. But during this time many Persian soldiers
abandoned their army, leaving it with only 60,000 men. But at last, Rustum did cross the river and
attack. Saad bin Abi Waqas although on his sickbed, directed the archers in a way that the
elephants proved advantageous to the Muslims. This is because the Muslims aimed arrows at the
elephants’ eyes, causing them to fall back, trampling their own soldiers. The battle lasted 3 days till
Rustum was killed, attempting to flee across the river, following the fall of his last line of defense. The
Persians were followed to Babal by their enemy. Additionally, Madain was also conquered after a
2-month campaign, changing the course of Islamic expansion. The noblemen at Madain fled, and
two-thirds (30,000-40,000) of the Persian military was killed at the Muslim hands. On the other hand,
Muslims only lost one-fifth of their fighters (8500). People from vast swathes of Persian land that fell
to the Islamic State, converted to Islam. The entire region between Euphrates and Tigris was now
Islamic dominion, and the Persian Empire had been shattered.
The Persian king took refuge in Hulwan. They had also occupied Jalula-a city near the capital,
Madain. The city was transformed into a fortress, with a trench surrounding it the Muslims besieged
Jalulah for 7 months, till the Persians ran out of their necessities, like food and water. The Persians
were forced to come out of their shelter and retaliate, resulting in the Battle of Jalulah of 637 AD.
The Muslim commander pulled back his army, in order to let all ranks of the opponent into the
battlefield. However, in the afternoon, a storm broke out, the Persians fled, and the Muslims chased
them, killing them in large numbers. Jalulah was now Islamic territory and its inhabitants were given
amnesty under the standard terms of Jizya.
Umar RA had decided to stop further expansion of the Islamic Empire, also he didn’t want to
unnecessarily shed blood (unless the offensive was first launched by the enemy, Islam only
advocates self-defense). Hence, a peace treaty was signed with the Persian government.
Nonetheless, the Persians broke the treaty because Yazdgir wanted to recover the plains of
Mesopotamia (Iraq) from the Muslims. Consequently, he prepared an army 60,000 against the
Muslims. In response, Umar RA conveyed his message to Kufa and Basra (military centres of the
Caliphate) to accumulate 30,000 fighters to defend the Islamic Empire against the re-ignited Persian
threat. The battle took place at Nihawand in 642 AD. Here the Persians were drawn upon one side
of a narrow valley with trenches around their posts. They also only exposed themselves when
necessary which made it difficult for Muslims to have a chance at attacking them. Consequently,
Numan Ibn Muqarrin (the Muslim commander) convened a meeting with the Council of War. The
plan devised was to launch an attack on the Persians, act like they were overwhelmed by their
imposing numerical strength, and fake a retreat. This would potentially, lure them out of their
trenches because they would want to chase the “fleeing” Muslims, and here is when the Muslims
would actually fight back. The strategy paid off and the Persians rose to the bait. With the battle
ending after just 2 days, the Muslims had all the reason to commemorate their triumph. They did so
by naming it “Fateh-ul-Futuh” or “Victory of Victories”, since, it marked the end of the Persian Empire
(with all Persian land now under Islamic influence and the former-Emperor having fled to Isfahan).
Wars with Byzantines:
The Eastern region of the Roman Empire was renamed, the Byzantine Empire, consisting of Syria,
Jerusalem, and Egypt. The relations between the Muslims and Byzantines had been amiable when
Prophet ‫ ﷺ‬sent his ambassador to Heraclius. But then, the Christian prince of Syria killed the Muslim
messenger, leading to the Battle of Mut’ah, marking the start of enmity between the two Empires.
The area of Hims and Qinassrin were already under Isalmic influence while Abu Bakr RA ruled. In
adition, Muslims had defeated Romans till the Syrian front under the same Caliph. Following Abu
Bakr RA, Umar RA welcomed Damascus, Jordan and Emmessa to the Islamic Empire, under Khalid
bin Walid.
The Battle of Yarmuk took place in 636 AD when the reports of the fall of Damascus, and the defeat
at Fahl and Hims were given to Heraclius; he was determined to recover Palestine for Christian rule.
He commanded for the mobilization of troops from all the corners of his empire, gaining an army of
260,000 men against the 40,000 Muslims. Hazrat Umar RA also deposed Khalid bin Waleed, replacing
him with Abu Ubaidah bin Jarrah, because people had started to accredit all Muslim victories to
Khalid bin Walid, when in reality, the triumph was due to the combined efforts of all Muslim fighters,
and of course the aid of Allah. Hence why Muslims, under the leadership of Abu Ubaidah bin Jarrah
RA, traversed along the River Yarmuk where negotiations between the two armies were held. The
Romans tried to convince the Muslims and even offered them large amounts of money if they left
Syria and returned to Arabia. The offer was turned down and the usual 3 options were presented to
the Romans, which were: accept Islam, pay Jizya or wage war; the Romans chose the 3rd option.
The battle lasted for 6 days and throughout the battle, Abu Ubaidah effectively used his horse-
mounted elite unit which was moving quickly from one point to another; always changing the
course of events wherever it appeared.
The Byzantine commanders did not manage to cope with this mounted force and use the sizable
advantage of their army effectively. Their own cavalry never played a significant role in the battle
and was held in static reserve for most of the 6 days. They never pushed their attacks and even
when they obtained what could have been a decisive breakthrough on the 4th day, they were
unable to exploit it. There appeared to be a decided lack of resolve among the Byzantine army,
though this may have been caused by internal and personal rivalry. On the 6th day, by midday, a
mere third of the Byzantine army had survived. Muslims suffered fatalities, where 9000 men out of
40,000 were killed in the battle, on the other hand, Persians lost 100,000 men. Adding fuel to fire for
the enemy, a storm occurred and the Muslims routed the retreating Byzantines. What is more, the
Byzantine commander, Theodorus, was also killed, further guaranteeing Muslim triumph. The Battle
of Yarmuk proved to be of great victory for the Muslims. Its immediate effects were the loss of Syria
and Palestine for the Byzantines, after which Heraclius moved his capital to Constantinople. The city
of Jerusalem, which was conflicted since the Battle of Yarmuk, later came under the power of Abu
Ubaidah RA.
The next target for Muslims was Jerusalem. An army gathered under Amr bin al-Aas which was later
merged with those of Khalid bin Walid and Abu Ubaidah bin Jarrah. The fighters besieged the city
of Jerusalem in 637 AD and the citizens agreed to surrender provided that the Caliph himself came
to sign the peace treaty. Umar RA asked for the Shura’s opinion before departure. After he received
the approval, he left Ali RA in charge and left for Jerusalem. Tribes in the whereabouts of the city
also ratified the treaty and Umar RA signed it as well. Thereafter, Umar RA asked for a place to offer
Namaz. Jerusalem’s representatives ushered him towards a church, but Umar RA refused to pray
here. He gave grounds for this, by telling how his present actions could be used by future Muslims
to justify turning churches to Masjids. Hence, he was guided to the place where Hazrat Dawood
used to receive Wahi (Divine revelation). Umar RA prayed here, and made it a site for “Umar’s
Masjid”.
The Conquest of Jazirah took place when the Romans made another attempt to retrieve Syria from
Islamic rule. The citizens of Jazirah (in North-Western Iraq) were plotting to expel Muslims from Syria,
and Heraclius sent an army to aid the people in driving out the Muslims. They firstly took over Hims,
originally gained by Abu Ubaidah. Next, according to the commandments of Hazrat Umar RA, the
Muslims subdued the Romans and regained Jazirah, superintended by Ayad bin Ghanam. With
Jazirah (Mesopotamia) now repossessed by Muslims, it was put under the supervision of the
Governor of Hims. The Conquest of Jazirah (Mesopotamia) was completed by, around 640 AD.
The Conquest of Egypt was commenced in 641 AD because the province was a naval base for the
Byzantines, from where even the Islamic Empire could be targeted. In addition, the Byzantines kept
conspiring against the Muslims, and Amr bin Al-Aas insisted the Caliph to send an army to the Nile
valley. Hence, 4000 soldiers were sent to Egypt, led by Amr bin Aas, who first laid siege to Fustat
(Cairo), enraging Constantine II (the Roman Emperor). Constantine II sent his forces to Alexandria
and Amr bin Aas headed to the battlefield, with additional soldiers. The Muslims besieged
Alexandria for 6 months. The siege proved futile, and Amr wrote to Umar RA, asking for advice. The
Caliph told them to follow in the footsteps of Prophet ‫ ﷺ‬and thereafter, launch an attack upon
Alexandria. Amr bin Aas did as he was told and came out victorious. The Muslims’ booty included
"4000 villas, 4000 baths, 40,000 poll-tax-paying Jews and 400 places of entertainment for royalty".
Egypt was welcomed into Islamic rule, after remnant forts were also conquered. All Roman taxes
and excises were terminated and Christians and Jews were granted full religious liberty.
Q: Write a summary of the Caliphate of Hazrat Umar RA.
Hazrat Umar Ibn Al-Khattab RA was the second Caliph of the Muslim State and the first Muslim
leader to be called the “Commander of the Faithful” or “Ameer al Mumineen” and “Successor of
the Successor of the Messenger of Allah”. After the death of Prophet Muhammad ‫ﷺ‬, his closest
friend Hazrat Abu Bakr RA became his successor and led the Muslims for around 2 years. When
Hazrat Abu Bakr RA felt his own death approaching, he gathered his closest friends and advisers
around him and informed them that their allegiance to him was over. Hazrat Abu Bakr RA hoped
that these men would choose his successor from among themselves. However, after much
discussion, Hazrat Abu Bakr RA’s companions returned to him and asked him to choose for them for
they trusted his choice beyond question. Hazrat Abu Bakr RA chose Hazrat Umar RA. Despite the
initial reservations among some men of Madinah, Hazrat Umar RA was appointed as the second
Caliph of the Muslims in 634 AD. He began his reign by addressing the people and immediately
explaining his expectations for himself. Hazrat Umar RA went on to explain to the people that he
would take nothing from what their land produced or from the spoils of war, except what Allah
ordained and that he would only spend that money in a way that was pleasing to Allah. Hazrat
Umar RA was acutely aware of the importance of financial justice, and that he would be held
accountable for every penny that belonged to the Muslims. Hazrat Umar RA also informed the
people that he would increase their salaries and provisions and guard their borders.
When Hazrat Umar RA took charge of the Caliphate, the Muslim armies were fighting against the
Persians in Iraq and the Romans in Syria. The army in Syria was under the command of Khalid bin
Waleed RA. Hazrat Umar RA's first act as Khalifa was to dismiss him from all his commands, and to
appoint Abu Ubaidah bin al-Jarrah RA as the supreme commander of the Muslim forces in Syria.
The reason for Khalid’s deposition was that people had started associating Muslim victory with
Khalid, and solely him, when in actuality it was the fruit of not only Khalid but his soldiers’ efforts and
certainly, Allah’s help. The Muslim army conquered many territories, including what are now
northern Iraq, all of Syria, Palestine, Egypt, Iran, Azerbaijan and some provinces of Byzantine
Anatolia, while Hazrat Umar RA was Caliph. These conquests raised some financial problems, such
as the division of the vast spoils. Furthermore, the relations of the conquerors with the non-Muslim
residents had to be handled with great care. Hazrat Umar RA held a great meeting with his
governors in Syria and created strict rules for social and financial affairs. Hazrat Umar RA is the first
Caliph to order the Islamization of conquered lands, including convincing the people of the newly
conquered territories to accept Islam, to move a Muslim population to those territories and to
establish civil structures there.
One time, many Christian prisoners were brought to Hazrat Umar RA, out of whom; some were
admitted to schools while others were given jobs in the government. He also appointed a Christian
as his Chief Accountant. Also, at the time of settling the revenue system of Iraq, Hazrat Umar RA
called their chiefs and sought their advice. Moreover, the treaty which the Holy Prophet ‫ ﷺ‬made
with Christians of Najran contained a clause, stating that they were not allowed to take interest.
However, this condition was violated by them as they started to prepare secretly for attacking the
Muslims. As soon as Hazrat Umar RA came to know about their plans, he commanded them to be
exiled but before that, he ordered: “The land of the people who are exiled should be measured
and compensated accordingly, thereafter, give them the option to go anywhere they like.” While
the Christians were living, they were presented with a charter that contained 3 clauses. The first one
was that the chief of Syria or Iraq, to whom these people will go, will be under obligation to give
them land produce. The second clause stated that every Muslim must help them against injustice
committed towards them. The last clause stated that they should be exempted from the payment
of Jizya for 24 months. Furthermore, when the Jews of Fidak were exiled, Hazrat Umar RA ordered
an estimate of their lands and properties and the payment to be made from the state treasury. One
time, Hazrat Umar RA expressed his desire to be led to someplace where he could offer
thanksgiving prayer. He was led to a church which he declined on the condition that he would set
an example for the Muslims of the following generation to forcibly convert churches into Mosques.
He was then led to a place where Prophet Daud AS used to receive Wahi.
In his Caliphate, Hazrat Umar RA ruled according to the ideology of Islamic democracy, whilst
abiding by the rules of the primary sources of Islamic teachings i.e. Quran and Sunnah. He also
introduced many administrative reforms such as, establishing Majlis-e-Shura which consisted of
prominent companions of the Prophet Muhammad ‫( ﷺ‬both Ansars and Muhajirin). He consulted
the Majlis-e-Shura when making important decisions and it was essentially, the old counterpart of
the present-day Senate. He also constituted a large body called Majlis-e-Aam, which consisted of
Muhajirin and Ansar and representatives of various tribes. This body was met up with on special
occasions and was the equivalent of the National Assembly.
Additionally, Hazrat Umar RA divided the state into provinces and each of them was placed under
the efficient governor called the Wali or the Ameer. The Wali was not only the ruler of the province
but also the military and religious head. At the subdivision, the supervisor was known as Amil (a
district-level administrator), who was in charge of collecting revenues and taxes. These officers had
to gather at Makkah at the time of Hajj, and be present before the Caliph, who could receive
complaints against them and take fair action, accordingly.
Further to this, Qazis were entrusted with judicial functions. They were basically judges, who
previously (under Abu Bakr RA) had to work under the governor’s jurisdiction. During Umar RA’s era,
they were completely independent of the provincial governor.
The new Caliph established a new system of monetary distribution through the Bait-ul-Maal.
Furthermore, Umar RA expanded on the existing features of the public treasury left behind by Abu
Bakr RA. Some new taxes were imposed, like Ushr (one-tenth of the income from vast swathes of
land) and Zakat on possession of horses.
Not only this, but Hazrat Umar RA also established a Department of Finance which was named
Diwan; for the regulation of state income and assets. This organization also kept records of salaries
and new taxes.
The Second Caliph was also invested in military reforms. He divided the army into 2: the cavalry,
and the infantry. Garrison towns were established in Kufa, Basra, and Egypt. Though soldiers were
well-provided and regarded, they were disallowed from ownership of land and residency in
conquered areas. They could only live in military cantonments, established specially for the army.
All soldiers were given leaves after 4 months to pay a visit back home. The army also had access to
separate granaries for them exclusively. Moreover, pensions were paid to retired army veterans.
All public officials were held accountable. A record of assets of each person appointed into the
public office, was kept and renewed at the time of retirement. If the financial assets did not amount
equally to the sources of income (salary), the official was charged with corruption. Umar RA’s Secret
Service Department examined reports of each official, with everyone unawares about this.
The well-being of minorities (Dhimmis) was of utmost priority to the Umar RA. Places of worship, life,
and property of Dhimmis was guarded and they had full freedom to carry out religious practices,
even under the Islamic centre.
The Caliph put the limelight on education during his reign. He constructed schools that taught
Quran, and basic reading and writing. Some Quranic Surahs were compulsory to be committed to
memory, since they contained Islam’s laws. These surahs were: Surah al-Bakra, al-Nisa, al-Midah,
al-Hajj, and al-Noor.
Umar RA brought about several civic reforms. These included the Department of Police and
established jails. His devotion to his job manifested in how he himself, used to patrol Madinah at
night-time in case anyone sought his help. He enhanced infrastructure by constructing highways
and roads. His Caliphate was the one in which the Islamic Calendar took root (its beginning marked
by the Hijri). Farmers were the beneficiaries of the land reforms such as those which allowed them
to keep ownership of their land in conquered regions. They also savoured the fruit of a new system
of irrigation canals. Other civic reforms were the old-age pension schemes, urban town planning,
and population censuses.
Hazrat Umar RA led his Empire with utmost competency by striking a balance between Islamic
Democracy and following the Quranic and Prophetic injunctions. His excellent character and ability
is why Prophet ‫ ﷺ‬said: "If there were to be a Prophet after me, he would have been Umar bin Al-
Khattab". Umar RA is also credited with sowing the seeds of 41 new practices during his time in office.
Caliph Hazrat Usman RA
A. How was Hazrat Usman RA elected as Caliph? Describe the expansion of the Islamic State and
the change of governors during the Caliphate. [10]
At his death bed, Hazrat Umar RA nominated a board of 6 members (Shura), who were required to
elect one of them as the next Caliph. The group consisted of Sa’ad bin Abi Waqas RA, Abdur
Rahman bin Auf RA, Zubair ibn Awwam RA, Talha RA, Hazrat Ali RA and Hazrat Usman RA. To regulate
the group and ensure that no single person would stop the process, Umar RA said that they should
all agree unanimously on the next Caliph.
All these persons were amongst the most eminent companions of the Holy Prophet ‫ﷺ‬, whom he had
given the glad tidings of paradise during their life. Initially, Hazrat Umar RA’s choice was fixed upon
Abu Ubaidah bin Jarrah RA for his distinguishing qualities; however, he passed away during the
lifetime of Hazrat Umar RA. Another person of choice was Abdur Rehman bin Auf RA; however, he
was not ready to shoulder such huge responsibility. Of the remaining nominees, Talha RA was absent
in Madinah, therefore, limiting the choice to the remaining 4 members. The decision was in the
hands of Abdur Rehman bin Auf RA, since he withdrawn from the contest, to choose the Khalifa out
of the remaining 4, consulting each member separately. The opinions were as follows: Sa’ad RA
supported Hazrat Usman RA, while Zubair RA mentioned both Hazrat Usman RA and Hazrat Ali RA;
Hazrat Usman RA chose Hazrat Ali RA and, Hazrat Ali RA gave the name of Hazrat Usman RA. Other
prominent men were also asked of their opinion and the conclusion reflected that the majority of
the people favoured Hazrat Usman RA, thus, he was declared as the elected Khalifa. Abdur
Rehman bin Auf RA was the first to take the Bait, or, pledge, followed by Hazrat Ali RA and other
companions, leading to general Bait. As a result, on the 4th of Muharram 644 AD, Hazrat Usman RA
became the 3rd Khalifa of the Muslim Empire.
Considering how Hazrat Usman RA had a soft nature and was newly inaugurated, the foreign
powers felt it was easier for them to extort their territories from the Muslims which they conquered
during the Caliphate of Hazrat Umar RA. Along with this, there was an uprising in Persia in the east
and, simultaneously in Byzantine in the west. Despite all the odds, Hazrat Usman RA proved to be a
great army commander who tackled the situation with sagacity and firmness, and within the first
year of his Caliphate, he was able to crush these revolts. Under his Khilafat, the Muslims conquered
the whole of North Africa, Libya, Tunisia, Algeria, and Morocco. Not only this, the island of Cyprus
was also conquered. An astounding fact is highlighted; the first 7 or 8 years of Hazrat Usman RA’s
Caliphate, reminded of the glorious ruler Hazrat Umar RA and the expansion of Islamic State from
Morocco to Kabul also took place.
The first enemy posing a threat were the Persians in the conquered territories. From 644-649 AD, the
2 major Muslim armies were tackling the civil unrests in Kufa and Basra. The Muslims in Armenia,
Azerbaijan, and Caucasus had been expelled and the native inhabitants had taken over the,
rightfully, Muslim land. Against these foes, almost 2 whole Muslim armies got destroyed but
managed to win against the rebellions. Almost 5 years had passed, with Muslims attempting to
counter-attack the insurgents. Finally, by 649 AD, the Islamic State had successfully regained control
of the Persian lands. In 650 AD, Muslim influence and rule had spread to Central Asia and by 652
AD, Yazdgir (Persian king) was killed.
The next centres of revolt were the areas conquered from the Byzantines. During Hazrat Umar RA’s.
Damascus, Jordan, Palestine, and Egypt had been won from the Romans. Egypt, whose conqueror
and governor was Amr bin Aas, was divided into 2-Fustat (a garrison city) and Alexandria (harbour).
During Usman RA’s caliphate, Amr bin Aas was replaced by Abdullah bin Saad. Unfortunately, his
people weren’t a fan of Abdullah and he was unable to retain peace in the region too. This is also
a reason why, when the Byzantines attacked Alexandria’s harbour (with 300 ships) in the Caliph’s
first year, they were successful in capturing it. The army had garnered support of Greeks (living within
the city) and the foes killed over 1000 believers of the garrisons. The Caliph observed this, and made
the decision to depose Abdullah and returned Amr bin Aas to power. The new governor was able
to regain Alexandria in 2 years, by 646 AD, after which Abdullah bin Sa’ad took over the post.
A year later, Usman RA commanded the military to launch an offensive against North Africa (part
of the Roman Empire). In this successful campaign Abdullah regained some traction because he
also defeated the governor Tunisia, where the Muslims collected a huge booty by invading Tunisia.
Since the life of Prophet ‫ﷺ‬, the rule for distribution of booty was to give 80% to the participant
soldiers, and 20% to the Bait-ul-Maal. Usman RA changed the rule and gave 80% to the governor
who would redirect the wealth, and 20% to his cousin, Marwan bin Hakkam. This was opposed by
the public and soldiers because it was a custom that had been followed since the Prophetic times,
and also because the soldiers didn’t get any reward for their work, respectively. But here, it is
pertinent to consider a few other realities. Usman RA had substantiated his changing of the rules,
because he thought the governor would better be able to distribute the spoils amongst the soldiers.
Another important factor in play was that, during Prophet ‫’ﷺ‬s and the first Caliph’s time soldiers
weren’t paid. Only during Hazrat Umar RA and Usman RA’s reign was that the fighters were paid-
later the salary being increased by 25%. This is yet another reason why Usman RA was convinced
the governor could accumulate the spoils with the salaries prior to distribution amongst the soldiers.
In 649 AD, the first Muslim naval army was established, equipped with 500 ships. Its strength was
proved, when it came out victorious under Abdullah bin Sa’ad and Mu’awiyah when an attack was
made on the Island of Cyprus. The Muslim ventured beyond the Mediterranean, and gained Cyprus,
Creet and advanced till Sicily, all thanks to the newly-functional Muslim naval forces.
Moving towards the governors, at the time of Hazrat Usman RA, there were 12 provinces in the
Islamic State. His relatives were appointed in 4 provinces, namely, Egypt, Syria, Kufa and Basra. The
reason for appointing his cousins was because of the fact that these provinces held great
importance, the motive was not to bestow high offices to his own family members. The situation
demanded that there should be governors who were loyal to him and had faith in him, as a Khalifa.
The 4 governors were Mu’awiyah bin Abu Sufyan, Abdullah bin Sa’ad, Waleed bin Uqba, and lastly,
Abdullah bin Amir.
Mu’awiyah bin Abu Sufyan was the nephew of Hazrat Usman RA-appointed originally by Hazrat
Umar RA as the Governor of Syria and Hazrat Usman RA let him continue his job.
The second was, Abdullah bin Sa’ad -a foster brother of Hazrat Usman RA, and also appointed as
the Governor of Egypt by Hazrat Umar RA. He continued to hold the office under Hazrat Usman RA
and proved to be successful in his governorship.
Third was, Waleed bin Uqba, replacing his half-brother, Sa’ad bin Abi Waqas, when he failed to
neutralise the situation and was dismissed. Waleed RA served the people of Kufa diligently during
the first 5 years of his rule. But, there was an uproar in Kufa owing to which Hazrat Usman RA deposed
Waleed as well, in the name of general welfare.
The last governor was Abdullah bin Amr, the cousin of his predecessor, Abu Musa Ashari, who was
ousted at the demand of the people of Basra. Abdullah was chosen according to the desires of
the people of Basra and met all their expectations. He again conquered the whole of Fars, Seestan,
and Khurasan.
Conclusively speaking, none of the governors appointed by Hazrat Usman RA were incompetent
or failures.
A. What were the causes of revolt against Hazrat Usman RA and what charges were made against
him? [10]
Hazrat Usman RA was Khalifa for 12 years. The power grid which he had inherited from Hazrat Umar
RA, worked relatively well for the first half of his reign. There was peace for him and for the Muslims.
But in the second half, discontent began to build up against him, and it went on building up until it
reached the flash point in 656 AD, when an enraged and outraged mob killed him in his own palace
in Madinah.
Firstly, Hazrat Usman RA’s leniency allowed the troublemakers to wreak havoc for him. It
encouraged evil elements in the Muslim State, and it was fuelled even more due to his forgiving
and sympathetic nature. Usman RA was known for his compassionate nature and would often
overlook small mistakes made by his governors. His soft-heartedness was taken advantage of and
planted the seeds of unrest in the provisional capitols of the state. The provincial governors started
getting bolder and disobeying his commands.
Secondly, The Islamic State contained many tribes and nationalities which had been conquered.
Although some of them had accepted Islam, they still grudged their defeat and Islam had not
imbibed their hearts. Besides, it allowed the Arabs to acquire lands in the newly conquered areas
and settle in the new provinces; one of the main factor between the hostility between the Arabs
and the inhabitants of the newly conquered areas.
Not only this, the Jews who had lost their religious and social importance conspired against Islam.
They always believed that Islam was an enemy in the system of exploitation, and of the capitalist
system. They began to see Islam as a threat to their economic interests. Hazrat Usman RA acted in
defence of his Empire and expelled the Jews from Madinah. The Jews in turn, widened their sphere
of activities and joined with some Jews in Egypt, who had only outwardly embraced Islam.
One main conspirator, Abdullah bin Saba was motivated to destroy the peace of Islam. He was a
clever Yemenite Jew, who accepted Islam for his own interest and took a leading part in the
agitation against Hazrat Usman RA. His followers grew as they had the same motive as him; also
created new beliefs and started preaching it secretly to people in order to deceive them. He
claimed that all prophets left behind a Wasi when they passed. This Wasi, allegedly, was a relative
and so Abdullah bin Saba declared the Wasi for Muhammad ‫ ﷺ‬to be Ali bin Abu Talib RA. He made
other serious allegations and accused the Caliphates of Abu Bakr RA and Umar RA to be unlawful.
He preached that to make-up for these wrongful Caliphates, Hazrat Usman RA had to be ousted
and Hazrat Ali RA (the so-called Wasi) had to be put in power. He visited Madinah where he acted
as a pious believer but could not gain many followers, so he went to Basra to preach his beliefs and
gain supporters. They made a great show of piety and posed to be very pious, but forged
complaints against the governors and Caliph, and started a new campaign against officers by
calling them bad and irreligious Muslims. He also forged letters by spreading them around town
which many people started to accept. On one side, they incited people against the governors and
on the other hand, they accused the Caliph of nepotism. Whilst in Basra, the governor, Abdullah
bin Amr called Abdullah to his court and questioned him on his new beliefs. This scared Abdullah
and he fled Basra, whilst his followers stayed under Hakim bin Hublah. His next stop, Kufa, was from
where Governor of Kufa-Saad bin Aas-drove him out. Therafter, he stayed in Egypt, where the
governor (Abdullah bin Saad) was fully invested in fighting the revolting Byzantines. Meanwhile,
Abdullah bin Saba and his followers (also called “Sabaites”) of the State for being non-believing
and non-practicing Muslims. They even wrote fake letters of complaint against the officials and even
the Caliph. The faux letters were read aloud by the Sabaites, and guaranteed they had the
discretion of Hazrat Ali, Talha, and Zubair RA. Many fell for their lies which caused prolonged civil
unrest.
Thirdly, there was always and open rivalry amidst the tribes of Quraish, especially between the house
of Hashimite and the Umayyads, which weakened the power of the Caliph. The Muslims resented
their arrogance and the vulgar and inflammatory display by them, of their riches and power. This
rivalry existed way before the advent of Islam. However, it was suppressed during the lifetime of the
Holy Prophet ‫ ﷺ‬and the first 2 Caliphs. The ruling class was made up exclusively of the members of
the clan of Umayyad-the clan to which Hazrat Usman RA himself belonged. Usman RA, allegedly,
also removed Hashimites from positions of authority in the government. The Umayyads, under Hazrat
Usman RA, reached heights of affluence and the ultimate arrogance of power. This rivalry again
emerged during the time of Hazrat Usman RA, the Hashimites could not tolerate the rule of the
Umayyad for long, and Hazrat Usman RA could not muster the support of the Quraish because of
his inclination towards his own kinsmen. Another cause of public opposition to Usman RA’s rule was
his favours towards his relatives. These included luxurious gifts to his relatives in the form of estates
or high ranks. Usman RA also gave his relatives access to the public treasury. The pastures
surrounding the city had been made for public use by the Prophet ‫ﷺ‬, yet he forbade people other
than those from the tribe of Banu Umayyad from grazing their animals on the pastures.
There were several charges against Hazrat Usman RA out of which nepotism and favouritism were
the most prominent. During the Caliphate of Hazrat Usman RA, there were 12 provinces in the State,
where he appointed his relatives. His relatives were appointed in 4 provinces, namely, Egypt, Syria,
Kufa and Basra. The reason for appointing his cousins was because of the fact that these provinces
held great importance, not to bestow high offices to his own family members. The situation
demanded that there should be governors who were loyal to him and enjoyed confidence in him
as a Khalifa.
The 4 main governors were Mu’awiyah bin Abu Sufyan, Abdullah bin Sa’ad, Waleed bin Uqba, and
lastly, Abdullah bin Amir.
Mu’awiyah bin Abu Sufyan was the nephew of Hazrat Usman RA who was appointed by Hazrat
Umar RA as the Governor of Syria and Hazrat Usman RA let him continue to be in the office. Second
was, Abdullah bin Sa’ad, who was a foster brother of Hazrat Usman RA, was also appointed as the
Governor of Egypt by Hazrat Umar RA. He continued to hold the office under Hazrat Usman RA, and
proved to be a successful governor. Third was, Waleed bin Uqba, appointed in place of his half-
brother, Sa’ad bin Abi Waqas, when he failed to control the situation and was deposed. Waleed
justified this selection and during the first 5 years of his rule, he served the people of Kufa to the best
of his ability. However, there was an agitation in Kufa due to which Hazrat Usman RA deposed
Waleed for the sake of public interest. Last governor was, Abdullah bin Amr, the cousin of previous
governor, Abu Musa Ashari who was deposed at the demand of the people of Basra. Abdullah was
chosen according to the wishes of the people of Basra and proved to be highly triumphant. He
again conquered the whole of Fars, Seestan and Khurasan.
Lastly, rebels raised hue and cry that Hazrat Usman RA had maliciously burnt copies of the Qur’an.
After the compilation of Qur’an, different versions of the Qur’an were overheard, being recited. In
order to decrease any differences between Muslims, Hazrat Usman RA commanded one standard
of Qur’an to be used as guidance and the rest to be destroyed by burning. However, the rebels
stuck to their point-of-view even though Usman RA had answered each of their charges in the
presence of Ali RA and some other companions. The rebels prepared to march on Madinah from
Egypt, Kufa and Basra, with a contingent of 1000 men coming from each region. To mitigate the
uprising, Hazrat Ali RA tried to argue with them and they finally agreed to turn back if Hazrat Usman
RA would appoint Muhammad bin Abu Bakr as Governor of Egypt in place of Abdullah bin Sa’ad.
Other allegations levelled against Usman RA were that he appointed Marwan (Hakim bin Aas’s son)
as the Chief Secretary because he was expelled from Makkah by the Prophet ‫ﷺ‬. The Caliph was
also said to have been a spendthrift who even spent money from the public treasury (Bait-ul-Maal).
Q. Description of the main activities of Hazrat Usman RA during his Caliphate.
Election:
After the death of the second Caliph Hazrat Umar RA, Hazrat Usman RA was selected as the third
Caliph of Muslims on 4th Muharram, 24 AH. This was done through the 6-member commity formed
by Umar RA before his demise. These 6 men were, Hazrat Ali, Usman, Zubair bin Awwam, Abdur
Rehman bin Auf, Talha, and Saad bin Abi Waqas RA. With Talha RA not in Madinah, and Abdur
Rehman RA willing to be the judge and not candidate, he consulted, prominent companions, and
the general subjects to come to the conclusion that majority favoured Usman RA as the Caliph.
Thereafter, the general bait was taken.
Achievements and Reforms:
During his Caliphate, his regime constituted a glorious period in the history of Islam in which the
territories of the Islamic State were extended. He ruled over a vast part of the then known world,
right from Kabul to Morocco. He put down the rebellions with an iron hand and continued the
tradition of Hazrat Umar RA by expanding the Islamic State to far off non-Arab countries. During his
Caliphate, there was ultimate glorification of Islamic State through victories over the North African
territories as well as present-day Libya, Tunisia, Algeria, Morocco and Island of Cyprus. Actually,
Islam was at the peak of its glory during the period of Hazrat Usman RA, despite the Roman and
Persian rebellions (in Usman RA’s 1st year as Caliph) wanting to regain their lost territories thinking
the new Caliph would be too soft-natured to defend his Empire.
At the time of Hazrat Abu Bakr RA, the Qur’an was assembled together in written form and was kept
with his daughter Hafsa RA, the spouse of the Holy Prophet ‫ﷺ‬. However, due to the expansion of the
Islamic state to other corners of the words, Hazrat Usman RA noticed differences in the recitation of
Holy Qur’an; so he directed Hazrat Zaid bin Thabit RA to make multiple copies of the same Qur’an
he had written in the time of Hazrat Abu Bakr RA to help save the Qur’anic text from any possible
editions and bring people to a common way of recital process. For this, he is known as “Jami ul-
Qur’an” meaning “The compiler of the Qur’an”.
During his Caliphate, Usman RA made many administrative reforms. These included regular
meetings with the vast Empire’s district authorities, and sending trusted companions to other
provinces to examine government personnel’s work and the satisfaction of the subjects under them.
Hazrat Umar RA’s Majlis-e-Shura was kept untouched and functioned as it had before. Usman RA
also thought it prudent to merge the previously 3 distinct provinces of Syria, Palestine and Jordan
into one consolidated province, under the name “Syria”, where Mu’awiyah was the governor.
Additonally, he remodeled the Diwan, or the Finance Department, that regulated state income, by
employing new staff and changing its jurisdiction.
It was mainly due to major military reforms that Usman RA’s Empire spanned in the west till Morocco,
east to Afghanistan and in the north till Armenia and Azerbaijan. Usman RA brought about a
revolution by establishing the Muslim Navy, equipped with approximately 500 ships, under the
command of Hazrat Muaqiyah. Cantonments were enlarged and the size of the military forces grew
significantly. Meticulous attention was paid towards the military which reflected in how
arrangements were made for breeding and raising horses and camels. Spacious pastures were
utilized for this sole purpose.
The third Khilafat was also a time for great infrastructural development. Masjid-e-Nabwi was
extended onto the new purchased land to account for the growing number of Muslim visitors to the
Holy Prophet ‫’ﷺ‬s mosque. Other than this, new bridges, barrages, roads, mosques and even a dam
was built. Purpose-built marketplaces came into existence and officers kept an eye on the buying
and selling prices of items. And wells alongside roads, kept travelers’ thirst at bay.
Islamic preaching was also shed light on during Usman RA’s reign. General Muslim public was taught
the Sharia or Islamic Law, and even prisoners of war were apprised of Islamic injunctions, resulting
in several conversions to the faith. Missionaries were sent internationally to spread the Divine
message, in countries like, India.
Usman bin Affan RA was particularly devoted to his societal duties and listened to his subjects’
complaints after each Friday Prayer, and during Hajj season, annually. He also increased salaries
and stipends by up to 25% during his era. Additional relief was provided to the public by terminating
restrictions brought about by Hazrat Umar RA. These included disallowing Arabs to possess land
outside of Arabia. This meant that during the third Caliphate, Arabs could own land in conquered
territories as well.
Causes of Revolt:
The Islamic Empire had now become vast and was inhabited by variegated tribes and ethnicities,
some of which had chips on their shoulders regarding the rise of Islam and their subjugation. Some
people were true believers while others were threats due to their infirmness of faith in Islam.
Usman RA ruled for 12 years. The first 6 years were marked by internal peace and tranquility, but
during the second half of his Caliphate a rebellion arose. The Jews-taking advantage of
dissatisfaction among the people-began conspiring against Hazrat Usman RA, and by publicly
airing their complaints and grievances, gained so much sympathy that it became difficult to
distinguish friend from foe.
These Jewish conspirators were expelled from Kufa and Basra by Usman RA, but they enlarged their
following and joined hands with Egyptian Jews who had only superficially accepted Islam. One of
these named, Abdullah bin Saba, visited Madinah, Egypt, Kuda and Basra to create a rift among
Muslims and oust the current Caliph and replace him by Ali RA, ideally.
The next major cause of unrest was the tribal rivalries that began to raise their head again. The
enmity between Umayyads and Hashimites had existed before the advent of Islam but got
heightened during Usman RA’s Caliphate. This is because most of the government staff and officers
were members of Umayyads and Usman RA was, allegedly, removing Hashimites from power. This
meant Umayyads got more rich, powerful and hence arrogant, sparking the jealousy and hatred of
Hashimites. Hazrat Usman RA opened the gates of the public treasury to his relatives. He gave them
rich presents, vast estates and high ranks. Then, as if he had not done enough for them, he forbade
the citizens of Madinah to graze their camels and cattle in the pastures around the city. These
pastures had been made a public endowment by the Prophet ‫ ﷺ‬but according to the new
ordinance of Usman RA, only those animals could graze in them which belonged either to himself
or to the Banu Umayyad.
Lastly, it was Usman RA’s leniency that made governors bold and brazen. Usman RA disliked
exercising checks on his governors and wanted them to govern independently, this also came with
demerits, which were that governors could easily do as they desired even if it was harmful to public
welfare.
Charges against Usman RA:
There were several charges against Hazrat Usman RA out of which nepotism and favouritism was
the most prominent. During the Caliphate of Hazrat Usman RA, there were 12 provinces in the
country. His relatives were governors of four provinces, namely, Egypt, Syria, Kufa and Basra.
The reason for appointing his cousins was because of the fact that these provinces held
great importance, not to bestow high offices to his own family members. The situation
demanded that there should be governors who were loyal to him and enjoyed confidence
in him as a Khalifa.
The 4 main governors were Mu’awiyah bin Abu Sufyan, Abdullah bin Sa’ad, Waleed bin
Uqba, and lastly, Abdullah bin Amir.
Mu’awiyah bin Abu Sufyan was the nephew of Hazrat Usman RA who was appointed by Hazrat
Umar RA as the Governor of Syria and Hazrat Usman RA let him continue to be in the office. Second
was, Abdullah bin Sa’ad, who was a foster brother of Hazrat Usman RA, was also appointed as the
Governor of Egypt by Hazrat Umar RA. He continued to hold the office under Hazrat Usman RA, and
proved to be a successful governor. Third was, Waleed bin Uqba, appointed in place of his half-
brother, Sa’ad bin Abi Waqas, when he failed to control the situation and was deposed. Waleed
justified this selection and during the first five years of his rule, he served the people of Kufa to the
best of his ability. However, there was an agitation in Kufa due to which Hazrat Usman RA deposed
Waleed in public interest. Last governor was, Abdullah bin Amr, the cousin of previous governor,
Abu Musa Ashari who was deposed at the demand of the people of Basra. Abdullah RA was
chosen according to the wishes of the people of Basra and proved to be highly triumphant. He
again conquered the whole of Fars, Seestan and Khurasan.
Allegedly, Usman RA was a weak Caliph because he couldn’t satisfactorily supervise his staff. His
governors weren’t mediated by the centre as Usman RA did not desire intercepting in their political
lives. Though some thought this was detrimental to the Empire’s predominance.
Lastly, rebels raised hue and cry that Hazrat Usman RA had maliciously burnt copies of the Qur’an.
After the compilation of Qur’ans, different versions of the Qur’an were overheard, being recited. In
order to decrease any differences between Muslims, Hazrat Usman RA commanded one standard
of Qur’an to be used as guidance and the rest to be destroyed by burning. However, the rebels
stuck to their point-of-view even when Usman RA answered their reservations satisfactorily. They
even went on to keep conditions for their pacification (details in the next paragraph).
Other miscellaneous allegations against Usman RA included how he gave the office of the Chief
Secretary to Marwan (Hakam bin Aas's son) as he had been expelled from Madinah by Holy
Prophet ‫ﷺ‬. Moreover, Usman RA was accused of also being a spendthrift and using money,
unjustifiably, from the public treasury.
Martyrdom:
When hearing about various rumours containing ill-will for Usman RA (like the ones regarding Usman
RA’s alleged malicious intent behind burning copies of Quran), the leading companions, asked him
to invite all governors at a meeting. Hence, in 34 AH, after Hajj, a meeting was convened where
governors apprised Usman RA that the cause of unrest was the rumours spread by mischief
mongers, who should be put to the sword. The Caliph’s soft nature couldn’t allow this, and he
ordered a probe into the situation. Simultaneously, the Sabaites were brewing up another offensive
with cooperation from delegations belonging to Kufa, Basra and Egypt. When the Sabaites,
reached Madinah, many advised him to kill them, but he replied: "I would be kind to them and if
kindness failed to work I would rather sacrifice myself for Allah's will". Hazrat Usman RA met with the
rebels and answered each of their worries, but they went back to their cities, only to spread yet
another rumour that the Caliph was not ready to set anything right. In 35 AH, more than 3000
Sabaites had entered Madinah in small companies, with the intent to forcefully abdicate Usman
RA. They even went to Hazrat Ali, Talha and Zubair RA, to offer them to take up the Caliphate. The
Egyptians met with Ali RA and the citizens of Kufa and Basra went to Zubair and Talha RA, all in vain,
for all 3 denied. Hazrat Ali RA parleyed with the rebels and the outcome was that they wanted
Muhammad bin Abu Bakr to replace the governor of Egypt. In response, the Caliph delivered a brief
speech saying: "By Allah, for the cause of truth, I am ready to obey even a slave. I promise to fulfill
your demands". Thereafter, the insurgents started exiting the city and it gave the impression that
the plight of civil unrest was about halt but a few days later the rebels again re-entered Madinah.
When questioned, they said they got information of an order to assassinate Muhammad bin Abu
Bakr, signed by Marwan bin Hakm-the Caliph’s Chief Secretary. The insurgents demanded the
Caliph to step down, to which he replied: "I can’t take off the robe of honor with my own hands that
Allah has bestowed upon me". When they said they would murder him, Usman RA bravely replied
that he cared not for his life but only that Muslims’ didn’t shed blood. Even Muhammad bin Abu
Bakr (Hazrat Abu Bakr RA's son) confronted Usman RA on why he wanted to kill him, but left mortified,
because he felt guilty to have misbehaved to Usman RA when he was totally innocent. Following
this, the rebels angrily came and besieged the house of the Caliph, but when Usman RA acceded
to their demands they went back home, only to return, hearing that they had been tricked, and re-
sieging his home. The total span of the siege was 40 days. At first, he was permitted to go out to
pray, later that and even supply of water was stopped. Ali, Talha and Zubair RA sent their sons,
Hazrat Hassan, Hussain, Muhammad bin Talha, Abdullah bin Zubair to protect Usman’s house and
provide food and water. Hazrat Usman RA’s dedication to saving Muslim life displayed in how he
refused all offers of the military’s help. Inside the house were Usman RA, wife Naila and Marwan bin
Hakm. With Hajj nearing its end, 3 Egyptians scaled the back walls of the house, from an Ansari’s
house, hit Usman RA’s head with an axe and struck him with a sword, leaving him dead whilst he
recited the Quran. Naila tried to save him but was shoved off and had her fingers severed. The brutal
murder took place on 17th of Dhul Hijjah, 35 AH with Usman RA at the age of 82. The burial of the
third Caliph took place discreetly with his family, and the martyrdom left a major rift in the Muslim
community, one group hailing for the Ummayads and the other, the Hashimites.
Caliph Hazrat Ali RA
A. Main events of the Caliphate of Hazrat Ali RA till his death. [10]
Election:
One of the greatest Caliphs of Islam after Prophet Muhammad ‫ﷺ‬, was Ali Ibn Abi Talib, who as a
young man lived under the guardianship of Prophet ‫ ﷺ‬since childhood, in the same house. Hazrat
Ali RA learned early in life the skill and ability to handle situations and issues and acquired
knowledge. Before Hazrat Ali RA assumed the office of the Caliph, he was the principal advisor of
the first 3 Caliphs after the Prophet ‫ﷺ‬, Hazrat Abu Bakr, Hazrat Umar RA and Hazrat Usman RA. He
was proclaimed as the Caliph after the assassination of Hazrat Usman RA on 25th of Zill Hajj (35
AH/656 AD). At that time, unfortunate tensions and uncertainty was reigning supreme. His selection
as a governor divided the community into three groups which are supporters of Hazrat Ali RA, the
Umayyad, and the Quraish who hoped to return to the Caliphates of Hazrat Abu Bakr RA and Hazrat
Umar RA.
After the murder of Usman RA, fear and panic seized the companions of the Prophet ‫ﷺ‬. The
members of Hazrat Umar RA's electoral committee retreated into the safety of anonymity. The fate
of Usman RA had struck terror into their hearts. For 3 days after Usman RA’s assassination, the throne
remained empty. Many companions left Madinah during the days of rebellion, and there was a
void to be filled. After 3 days, the rebels needed to return to their homes, but thought a Caliph must
be chosen before that. Regarding their preferences for the future Caliph, the rebels had diverging
views. One Egyptian group favoured Ali RA, another from Kufa preferred Talha RA, and the last
company wanted Zubair RA to succeed and belonged to Basra. The Egyptians favoured Ali RA
because he fit their self-devised criteria that said the successor to Usman RA should be learned,
religious and close to Prophet ‫ﷺ‬. Consequently, the Egyptians and other prominent companions
persuaded Ali RA to take up office, but all in vain. The same decline came from Talha and Zubair
RA when they were offered the Khilafat by rebels. Ansars had a similar answer when asked the same
question, and said no one deserved and was fit to be the Khalifa when Ali bin Abu Talib was in their
midst. The deadlock was only broken when the insurgents threatened of drastic measures (mass
murder) unless a Caliph was chosen within the next 24 hours. Hazrat Ali RA held a meeting with his
companions, and after their insistence, he agreed to be inaugurated as the Caliph. At Masjid-e-
Nabwi, Malik Ushtar was the first to take the pledge, followed by other people including the two
major companions, Talha and Zubair RA, whose confidence and allegiance was needed by Ali RA
(since they were also part of Umar RA 6-member-electoral committee). Ali RA was titled “Ameer ul
Momineen” like his predecessor, Umar RA. The Umayyads fled to Syria with Usman RA’s blood-
stained shirt and Naila’s severed fingers. The election was a point when the divisions amongst the
Muslims became very noticeable. These rifts were tailored by the Sabaites and were the Umayyads
(tribesemen of Usman RA), the neutral Quraish who just wanted the peace that prevailed during
the first 2 Caliphates, and the lastly, the supporters of Ali RA.
Early Opposition:
The murder of Usman RA happened during the month of Zill Hajj, when Hazrat Aisha RA, like others
was performing Hajj. She was returning from Hajj when she voiced her opposition to Ali RA’s election.
This was the opinion of those who were against Ali RA, because the same rebels who had killed
Usman RA had, elected Ali RA too which produced a mystique connection between the two. But
in actuality, there was no link, because Ali RA only had good will towards Usman RA, which
manifested in how Ali RA and his sons, Hassan and Hussain, had stayed in Madinah to guard Usman
RA’s house during the siege by the insurgents. Ali RA wrongfully, became accused of exploiting the
Sabaites to pave his way to Caliphate.
Change of Governors:
When Ali RA took the reins of the government in his hands, he was confronted with a most alarming
situation. The whole country was seething with agitation, and his enemies swarmed everywhere.
The first step Ali RA took was to change governors because that was the demand on the basis of
which the rebels had backed and elected Ali RA. In addition, people opposing Umayyads belived
that all of Usman RA’s governors were incompetent and appointed only because they were his
relatives. Hence, to consolidate his position as Caliph, Ali RA thought it prudent to change
governors. Another major benefit of this action was that, the relatives of Usman RA might have
started plotting against Ali RA to avenge, and their potential threat was magnified if they had the
power of a governor. Which is why, to decrease unrest Ali RA took the step he did.
Though, the issue that arose was that the rebels demanded governors of Kufa, Basra, Egypt and
also those of Syria and Yemen changed, when it was only the governors of Kufa, Basra and Egypt
who were Usman RA’s kinsmen. The Syrian governor, Ameer Mu’awiyah, had been selected by
Umar RA, and hence there was no logical reasoning behind the demand of his dismissal. Hence,
Talha and Zubair RA warned Ali RA not to depose governors other than those of Kufa, Basra and
Egypt, that too if necessary. They feared Ali RA would be painted as someone who acceded to
each of the rebels’ demands if he did so.
The final changes that occurred were that Suhail bin Hanif was appointed governor of Syria, Saad
bin Ubadah was made governor of Egypt, Ummara bin Shahab was governor of Kufa, Usman bin
Hanif of Basra, and lastly, Abdullah bin Abbas was employed as governor of Yemen.
However, Mu’awiyah bin Abu Sufyan, refused to step down, and declared that he did not accept
Ali RA as a Caliph, because he was elected by the insurgents. He also said Syria would not be
accountable to the Caliph, unless Usman RA’s murderers were punished.
Battle of Camel (Jamal):
Following Ameer Mu’awiyah, Talha and Zubair RA also turned in opposition to Ali RA, because they
had also suggested Ali RA to punish the major rebels who assassinated Usman RA, if not all the
insurgents. Talha and Zubair RA went to Madinah and joined Aisha RA, who had also publicly
rejected Ali RA as the Caliph. These people hailed justice for Usman RA’s assassination and
embarked on a journey to Iraq in the hope of recruiting more like-minded people for their mission.
Hazrat Ali RA went in pursuit of them till Basra. Here a meeting was convened where Aisha, Talha
and Zubair RA were pacified when Ali RA guaranteed that he would avenge Usman RA’s death,
after tackling with Mu’awiyah. When the insurgents discovered the peace deal between Ali and
Aisha, Talha and Zubair RA, they attacked Aisha RA’s army without letting Ali RA know. Aisha RA’s
soldiers thought the offensive had been directed by Ali RA and that he had deceived them with
the fake peace pact. The attack grew to become a full battle and revolved around Aisha RA’s
camel, hence why the name “Battle of Camel” (656 AD/36 AH). Hazrat Aisha RA’s purpose in the
battlefield was that when she would come in view of the Muslims on both sides, it would be
reminiscent of the Prophet ‫ﷺ‬, which would cause them to put down their arms against their Muslim
brothers, and call for a halt to battle. But her presence didn’t cause the desired effect, in lieu of this,
Talha and Zubair RA got martyred alongside 10,000 Muslims on either front. Aisha RA was
accompanied back to Madinah by her brother, Muhammad bin Abu Bakr. Here Ali RA had lost his
following due to the demise of Talha and Zubair RA. Madinah’s sanctity could not further be
obliterated, and this is why the capital, for the first time, was shifted, to Kufa-where the revolt had
taken root originally.
Battle of Siffin:
Hazrat Ali RA was now free to pay attention to Mu’awiyah, since Syria was the only state out of Ali
RA’s jurisdiction. Ali RA requested to take pledge allegiance to him for sake of Muslim unity, but
Mu’awiyah still wanted the Caliph to avenge Usman RA’s blood first. When Mu’awiyah’s messenger
went to Hazrat Ali RA asking him to hand over the late Caliph’s murderer, Ali RA’s whole 10,000-
strong army chanted: "All of us are the assassins of Usman." Hazrat Ali RA, then said to the
ambassador of Mu’awiyah, Muslimah: "You can see for yourself the situation. I am still unable to find
out the real assassins." Mu’awiyah still stuck to his point-of-view and a war became inescapable,
hence why Ali RA led 50,000 men to Syria.
In the spring of 657 AD, Mu’awiyah left Damascus with his army to carry war into Iraq. He crossed
the boundary and halted at a village called Siffin-on the bank of the River Euphrates. His first act
was to occupy the waterfront. Hearing the news of the advance of the Syrian army, Ali RA
appointed Aqaba ibn Amr Ansari as Governor of Kufa, called Abdullah ibn Abbas from Basra to
accompany him, and left Kufa with his army for Siffin. Upon arrival in Siffin, Ali RA's army found its
access to the waterfront barred by a strong contingent of the Syrian troops. Hazrat Ali RA wanted
to avoid loss of Muslim blood and sent a 3-member committee to Mu’awiyah to try and establish
peace. Mu’awiyah still wanted Usman RA’s assassins to be punished, which was his demand as the
“Wali” (relative) of Usman RA. Ali RA still needed time to catch the culprits and mentioned how the
Bait was unconditional. In Dhul Hijjah, the armies took their positions though, were still hesitant to
fight their Muslim brethren.
Minor skirmishes began and continued sporadically for the next few weeks. With the arrival of
Muharram, fighting was suspended for one month. During this month, Ali RA renewed his search for
peace but his efforts to solve problems through negotiation, or to find solutions that would obviate
fighting among the Muslims were all fruitless, for the simple reason that his adversary, Mu’awiyah,
didn't see peace as an option. On the last evening of Muharram, Ali RA ordered his troops to resume
fighting, but commanded them not to slay anyone fleeing the battlefield (the same command was
given by Mu’awiyah to his army). The battle commenced on 1st Safar, 37 AH, and till the 7th day,
casulaties were high. On the 8th day the entire army under Ali RA came head to head with that of
Mu’awiyah.
On the 2nd day of Battle, Mu’awiyah’s men were being killed; he was advised by Amr bin Aas, to
make their soldiers fix Qur’ans to their lances, indicating that the outcome should be decided not
by warfare, but by consulting the Holy Qur’an. Hazrat Ali RA told his soldiers not to fall for their
deceptive move, but the fighters were helpless in front of the Quran.
Arbitration:
Hazrat Ali RA sent an envoy to Mu’awiyah and find out what “making the Quran a judge” meant.
He found out that two judges, one from each side would be chosen to arbitrate and their decision
would be accepted by all. Ali RA accepted the deal and chose Musa Ashari as his judge, and his
Syrian counterpart was, Amr bin Aas. Damat-ul-Jandal, a place between Syria and Iraq, was
chosen for the parleying. Meanwhile, both armies, left the battlefield of Sifiin, the corpses amounting
to 90,000, a number that exceeded the total number of Muslim lives lost against non-Muslims till that
time.
Kharijites:
Ali RA apprised his soldiers of the arbitration agreement, but 2 brothers belonging to Anza tribe
stood up in disapproval of the agreement, claiming it to be against the Islamic spirit. Other people
also agreed to the brother and soon it formed a significant crowd that opposed Ali RA’s decision.
Some even told Ali RA to reverse the agreement and return to battlefield. Ali RA saud he couldn’t
take back his words or go against them, which caused a rift amongst his army. One group favoured
the arbitration whilst the other didn’t, the latter came to be known as the “Kharijites”. Whlst Ali RA
returned to Kufa, the number of Kharijites, expanded to 12,000. They also camped at Harurah and
inaugurated Sheith bin Rabi as their commander-in-chief. The Kharijites ideology opposed both Ali
RA and Mu’awiyah. Ali RA was in the wrong, because he accepted arbitration, and Mu’awiyah,
because he refused to accept Ali RA as the Caliph. Their political agenda, after gaining sufficient
traction, was to establish a society based on Allah’s Book.
Verdict of the Arbitrators:
Musa and Amr bin Aas parleyed for 6 months at Dmat-ul-Jandal in 37 AH. Their verdict was: "Ali and
Mu’awiyah both withdraw their right for the Caliphate. The Muslims should appoint a third person as
their Caliph." At the formal announcement Abu Musa pronounced: "We have agreed that neither
Ali nor Mu’awiyah would be considered as the Caliph. You may elect any other man you think fit."
But after this Amr bin Aas said something controversial: "I do not consider Ali fit for the Caliphate, but
in my opinion, Mu’awiyah is fit for it." This statement brought into limelight the hidden truth about the
arbitration, how the arbitrators were still not on one page, and that the decision was probably
biased, calling for dismissal of Ali RA, and favoured Mu’awiyah. Hence, the arbitration proved
fruitless and Ali RA did not accept it, since it was not derived from the Quran or Sunnah, rather,
personal biases. With all hopes of peace shattered, the Muslims prepared to attack Syria.
The Kharijite Trouble (Battle of Naharwan):
When the Kharijites heard of the arbitration’s failure, they strode out in open revolt, set up their
headquarters at Naharwan and began preaching. The slayed anyone who had a diverging point
of view, but maintained a pious outward persona. They offered prolonged Salats, wore modest
clothing, were honest in dealings but misled in their beliefs since they killed anyone who claimed
to be a follower of the Caliph. Hazrat Ali RA meant to march to Syria, but the Khawarij Movement
proved a greater threat to Muslim unity and Islamic beliefs. Hazrat Ali RA embarked on a voyage
to Naharwan, where he attempted at peaceful dialogue by sending his prominent companions to
talk. When they did not listen, Ali RA asked them to handover those Kharijites who had killed
innocent Muslims. To this they replied they were all slayers and wanted to slay the entirety of Ali RA’s
followers including him. Before waging war, Ali RA announced that those who would show loyalty
to him or left Nahrwan without fighting would be pardoned. Following this, 3000 Kharijites asked for
forgiveness and took the pledge of allegiance. The ones that remained unaffected fought the
courageous warriors of Ali RA, and got defeated and most of their leaders were also killed.
Unwillingness to March to Syria:
After the Battle of Naharwan, Hazrat Ali RA desired to venture to Syria. But here his oldiers asked for
a rest at Nakhila-some miles from the Capital. However, here the soldiers started sneaking back to
their homes, leaving Ali RA with a small number of men, and forcing him to return to Kufa. Here Ali
RA made all efforts to accumulate a sizeable army, but even after an address at the Masjid of Kufa,
he was unable to garner support for the march to Syria.
Loss of Egypt:
In the meantime, Qais-the Governor of Egypt-was declared as an ally by Mu’awiyah because his
people disliked him. Ali RA replaced Qais with Muhammad bin Abu Bakr, who was young and
unable to tackle the Egyptians cunningly. After the Battle of Siffin, Malik bin Ushtar took over, but
soon died, leaving the void back to Muhammad bin Abu Bakr. After the failure of the arbitration,
the Syrians chose Hazrat Mu’awiyah as their Khalifa and pledged allegiance to him, even though,
he himself didn’t declare his own Caliphate during the life of Hazrat Ali RA. Also, Ameer Mu’awiyah
sent an army led by Amr bin Aas to attack Egypt, where Muhammad bin Abu Bakr wrote to the
Caliph asking for reinforcements. But before reinforcements could arrive, the 6000 Syrians did, later
strengthened by 10,000 members of another tribe. Muhammad bin Abu Bakr’s 2000 men stood no
chance when in front of the 16,000-strong enemy. Mu’awiyah won Egypt and appointed Amr bin
Aas as the governor. Ibn Jarir reports a treaty signed by Mu’awiyah and Ali RA, near the end of 40
AH, under which Syria and Egypt remained under Mu’awiyah’s dominion. Henceforth, the warring
between Ali RA and Mu’awiyah ended, and so did the civil unrest and Islamic democratic rule.
Assassination of Hazrat Ali RA:
Following the Battle of Naharwan, the Khawarijites became elusive. They continued their works
against the Caliphate but were also very weary of the unending civil war. They believed the chaos
was due to Ali RA, and Mu’awiyah’s and Amr bin Aas’s enmity. They plotted to kill all 3 of them on
the same day and time to get riddance of the fighting for once and for all. The treacherous plan
was to be executed by Abdur Rehman Muljam, Al-Bark ibn 'Abdullah, and 'Amr ibn Bakr At-Tamimi
who would each assassinate Ali RA, Mu’awiyah, and 'Amr ibn ‘Aas respectively. After the Fajr Salah
of 17th Ramadan, 40 AH, the 3 Kharijites attacked the targets. Hazrat Mu’awiyah escaped almost
unscathed, save a few wounds. Amr bin Aas was completely untouched because he didn’t come
out for Imamat that particular day due to an ailment. Hazrat Ali RA was fatally wounded by Ibn
Muljam’s poisoned sword and died in the evening of 20th Ramadan, 40 AH. Ibn Muljam was captured
by the people after his attack and Hazrat Ali RA told Muslims to execute him if he, himself, died. At
his deathbed, he also summoned his sons advising them to serve Islam and the Muslims. Ali RA was
63 years old at the time of his death and had ruled for 4 years and 9 months as the Caliph.
Administration under Ali RA:
Ali RA’s reign was one which was compassionate to non-Muslims, and even his staff abided by this
rule and showed kindness to non-Muslims. Ali RA was an experienced military commander who was
well aware of how to deliver justice. Once, it happened so that Ali RA was convicted of a crime
due to lack of evidence, but Ali RA did not exploit his positon, or wealth to get him out of the
situation, which showed his firm faith in the justice system and his own morality. Ali RA, agreed to the
arbitration by Musa Ashari and Amr bin Aas at the Battle of Siffin, even though he was the one in
the better position at that time, but endured all hardships for the sake of Muslim unity. Under him,
the Khawariji threat was successfully put at bay. Numerous forts and bridges were also constructed
during Ali RA’s time, across the Euphrates for defence. He mostly followed the political and
administrative model of Umar RA. He never overlooked his officers’ morals and dedication to their
duties. Ali RA, took lessons from the previous Caliphate and did not reapeat mistakes, such as
allowing relatives (or, anyone) unnecessary access to the Bait ul Maal. He enhanced the taxation
system and wrote to the governors immediately if a payment was not made punctually. He also
imposed a land tax on forests. Additionally, Ali RA gave stipends to the destitute from the Bait ul
Maal, and was known for his generosity. When the Persians rebelled in opposition to the Islamic
State, he talked them in such a fair manner, that they started calling him “Arabi Nausherwan”, or
“the Just Arab”. Cosequently, many people from Iran embraced Islam.
Ali RA possessed exceptional bravery and amiability and was one of Prophet ‫’ﷺ‬s closest
companions. His zeal and devotion towards the faith was uncomparable. He governed the State
to the best of his abilities, despite all the turmoil and false accusations levelled against him.
A. Write about how the Four Rightly Guided Caliphs are role models for leaders today. [10]
The Caliphate began after the death of Muhammad ‫ ﷺ‬in 632 AD. The Rashidun Caliphate consisted
of the First Four Caliphs of the Islamic Empire. Rashidun means "Rightly Guided." These First Four
Caliphs were called "Rightly Guided" because they were all, companions of the Prophet
Muhammad ‫ ﷺ‬and learned the ways of Islam directly from him. The Rashidun Caliphate lasted for
thirty years from 632 AD to 661 AD. The First Four Caliphs included Abu Bakr RA, Umar Ibn al-
KhattabRA, Usman ibn AffanRA, and Ali ibn Abi TalibRA.
When Hazrat Abu Bakr RA was elected as a Caliph, he said: “O people! I have been selected as
your trustee, although I am no better than anyone of you. If I am right, obey me. If I am misguided,
set me right. The weakest among you is powerful in my eyes; until I do not get him his due. The most
powerful among you is the weakest in my eyes, until I do not make him pay due rights to others. I
ask to obey me as long as I obey Allah and His Messenger ‫ﷺ‬. If I disobey Allah and His Messenger
‫ﷺ‬, you are free to disobey me.”
The Caliphs lived simple and righteous lives and strove hard for the religion of Allah. Their justice was
impartial, their treatment of others was kind and merciful, and they were one with the people – the
first among equals.
At his death bed, Hazrat Umar RA nominated a board of six members (Shura) who were required
to elect one of them as the next Caliph. The group consisted of Sa’ad bin Abi Waqas, Abdur Rahman
bin Auf, Zubair ibn Awwam, Talha, Hazrat Ali and Hazrat Usman RA. To regulate the group and
ensure that no single person would stop the process, Umar RA said that they should all agree
unanimously on the next Caliph.
All these persons were amongst the most eminent companions of the Holy Prophet ‫ﷺ‬, whom he had
given the glad tidings of paradise during their life. Initially, Hazrat Umar RA’s choice was fixed upon
Abu Ubaidah bin Jarrah RA for his distinguishing qualities; however, he passed away during the
lifetime of Hazrat Umar RA. Another person of choice was Abdur Rehman bin Auf RA; however, he
was not ready to shoulder such huge responsibility. Of the remaining nominees, Talha RA was absent
in Madinah, therefore limiting the choice to the remaining 4 members. The decision belonged to
Abdur Rehman bin Auf RA, since he retired from the contest, to choose the Khalifa out of the
remaining 4, consulting each member separately. The opinions were as follows: Sa’ad supported
Hazrat Usman RA, while Zubair RA mentioned both Hazrat Usman RA and Hazrat Ali RA; Hazrat Usman
RA chose Hazrat Ali RA and Hazrat Ali RA gave preference for Hazrat Usman RA. Other prominent
men were also asked of their opinion and the conclusion showed that majority of the people
favoured Hazrat Usman, thus, he was declared as the elected Khalifa. After this, Hazrat Ali RA was
approached by the rebels who wanted him to be the next caliph which he accepted after a lot of
persuasion by the companions. He decided to put the matter before the Muslims in the Mosque of
the Prophet ‫ ﷺ‬and was elected by them. These elections clearly exhibit that leadership or caliphate
was not an inherent concept but was a form of democracy practiced by the Caliphs. It also reflects
the humility instilled in these Caliphs because none of them voted for themselves. Abu Bakr RA
wanted Umar RA and Abu Ubaidah bin Jarrah RA to become Caliph at first, Ali and Usman RA both
voted for each other before Usman RA was elected, and Ali RA refused the Sabaites’ offer to make
him Caliph.
Moreover, the Caliph was the Head of the State who followed Qur’an and Sunnah strictly, however,
in the silence of both the Qur’an and Sunnah, the Caliph referred to the consent of eminent
companions and would also give his own verdict based on Qur’an and Sunnah. Several duties had
to be performed by the caliph such as leading the congregational prayers and being the
commander-in-chief of the Muslim army. Not only this, the caliph would consult the Majlis-e-Shura
which consisted of eminent companions of the Prophet ‫ﷺ‬. Everyone at the council was free to
express their opinions for affairs of the state. This shows that dictatorship was not tolerated as the
voice of everyone garnered equal importance at the council. In addition, every Muslim or
commoner was free to express their opinions or criticize the caliph. During Umar RA’s Caliphate,
everyone was given one piece of fabric for clothing. Umar RA’s son gifted him his own piece as
well. A woman questioned Umar RA on how his cloth was bigger than the rest’s. Hazrat Umar RA
replied that his son gave him his share of cloth from the Bait-ul-Maal.
Furthermore, another incident happened where Hazrat Umar RA thought of fixing a maximum limit
of the amount of Mahr as he received complaints from young men who were asked to pay huge
amounts of Mahr to the women for marriage. Just as he was about to fix it, Hazrat Umar RA was
stopped by a woman who said: “O Umar RA who are you to restrictions on our right which Allah has
granted to us? Have you not read verse 20 of Surah an-Nisa?” When Hazrat Umar RA heard this,
instead of being exasperated, he thanked Allah that there were such people in the Ummah who
would correct him if he went wrong.
There were also certain rules for the caliphs which they had to follow. They were supposed to be
available at all times. Hazrat Umar RA forbade the governors from keeping watchmen at their
houses so that everybody could see them free and could put their problems before them.
Furthermore, the Bait-ul-Maal was considered a public property and not a personal property of the
caliph. Hazrat Abu Bakr RA, Hazrat Umar RA, and Hazrat Ali RA, only took the same salary which was
sufficient for the common man. Hazrat Usman RA, on the other hand, never took anything from the
treasury. Hazrat Abu Bakr RA even, asked his wife to sell his property after his death and pay back
the money which he took from the Bait-ul-Maal as his salary.
Additionally, the judiciary was independent, the Qazi was free to give decision and the caliph did
not consider himself above ordinary person. Once a woman brought a claim against the Caliph
Umar RA; his appearance in the courthouse, made the judge stand up as a sign of respect. Hazrat
Umar RA reprimanded him, saying: “This is the first act of injustice you did to these women!”
During the Caliphate of Hazrat Ali RA, he lost his armour and saw a Jew selling it in the market; a
matter he took to the court. As a witness, Hazrat Ali RA brought his son, Hassan RA, in support of this
case; however, the judge dismissed the case as he did not consider the evidence of any relative
as reliable. Whenever Hazrat Ali RA appeared before the Qazi, he did not allow the Qazi to pay
undue respect to him and asked to be treated as a commoner.
None of the caliph was aloof the law and everyone was treated alike. An incident took place
when, a newly converted chief of Syria was performing circumambulation around the Ka’aba when
the hem of his mantle fell and was trodden by another person. The chief slapped the person who
retaliated in the same manner and the chief complained to the Hazrat Umar RA. After listening to
the complaint, Hazrat Umar RA said, “You have received the punishment of what you have done.”
The chief was amazed and told that disrespecting him or his family, meant death as a punishment,
to which Hazrat Umar RA replied that it was an un-Islamic practice as Islam equalizes all ranks. The
chief furiously replied, “If Islam is a system in which there is no distinction between high and common
people, I abjure it.”
A. Give specific examples of the Rightly Guided Caliphs to show their interaction with non-
Muslims/other nations. [10]
The political relations of Muslims with other nations started at the time of the Holy Prophet ‫ ﷺ‬and it
continued during the Caliphate of the four Khalifas. There are numerous examples regarding
Muslims’ behaviour with other nations which demonstrate the importance of respect in Islam.
Firstly, the Holy Prophet ‫ ﷺ‬entered into a treaty with the Christians of Najran, which stated that no
Church was to be demolished and their Priests were not to be exiled. The last words of this treaty
included the fact that the property, life, land, and religion, present or absent people, basically
everything in their possession was to be considered for safety. During the Caliphate of Hazrat Abu
Bakr RA, he renewed this treaty, and another treaty was signed with the Christians of Hira by Khalid
bin Waleed. These, along with many other treaties, were maintained by Hazrat Umar RA, Hazrat
Usman RA, and Hazrat Ali RA. Not only this, many treaties were signed under the Caliphate of Hazrat
Umar RA; the treaty with the Christians of Syria executed by Abu Ubaidah RA was the most
comprehensive one among them.
Secondly, all those treaties that entertained Zimmis were fulfilled by the Caliphs. Zimmis were those
non-Muslims living in a Muslim state. The charter that Hazrat Umar RA sent to Abu Ubaidah RA
contained words which said: “stop the Muslims from doing injustice and harm, from eating their
properties unlawfully and fulfill the rights which you have given to them.” Moreover, at the time of
his death, Hazrat Umar RA made a will regarding the Zimmis which stated: “I bequeath my successor
with the liability of Allah and His Prophet ‫ ﷺ‬regarding the treaties made with Zimmis support them
and do not unduly burden them.”
Thirdly, the rights of life, honour and property of Muslims and the Zimmis were considered to be the
same. During the Khilafat of Hazrat Ali RA, a Muslim killed a Zimmi. In response to this, Hazrat Ali RA
ordered the Muslim to be killed; however, the brother of the victim pardoned the Muslim. In return,
Hazrat Abu Bakr RA and Hazrat Usman RA fixed the blood money of a Zimmi equal to that of a
Muslim. In addition to this, the religious freedom which these people enjoyed can be judged from
an event that took place during the Khilafat of Hazrat Abu Bakr RA. He invited his slave to accept
Islam and quoted the Qur’anic verse: “Let there be no compulsion in religion.” (2:256)
Fourthly, the poor and the disabled Zimmis were not only exempted from paying Jizya (a kind of tax
paid by the non-Muslims), but were also, entitled to a fixed stipend from the state treasury. During
the Khilafat of Hazrat Abu Bakr RA, Khalid bin WaleedRA entered into a treaty with the Christians of
Hira which also included this clause. It was also maintained by Hazrat Umar RA during his Caliphate.
When he saw some Christian lepers; he fixed a stipend for them from the state treasury. Another
example of this is, when Hazrat Umar RA saw some people who were made to stand in the sun for
the non-payment of Jizya, he ordered them to be released.
Fifthly, many foreign nationals were given the offices of state posts and services. One time, many
Christian prisoners were brought to Hazrat Umar RA, out of whom; some were admitted to schools
while others were given jobs in the government. He also appointed a Christian as his Chief
Accountant. Also, at the time of settling the revenue system of Iraq, Hazrat Umar RA called their
chiefs and sought their advice.
The Holy Prophet ‫ ﷺ‬and the Caliphs treated the non-Muslims with compassion, respect, and justice.
The treaty which the Holy Prophet ‫ ﷺ‬made with Christians of Najran contained a clause, that stated
they were not allowed to take interest. However, this condition was violated by them and they
started to prepare secretly for attacking the Muslims. As soon as Hazrat Umar RA came to know
about their plans, he commanded to be exiled but before that, he ordered: “The land of the people
who are exiled should be measured and compensated accordingly, thereafter, give them the
option to go anywhere they like.”
Before exile, while the Christians were living in the Islamic State, they were presented with a charter
which contained three clauses. The first one was that the Chief of Syria or Iraq-to whom these
people would be extradited in the future-will be under obligation to give them land for cultivation.
The second clause stated that every Muslim must help them against injustice committed to them.
The last clause stated that they should be exempted for payment of Jizya for 24 months.
Furthermore, when the Jews of Fidak were exiled, Hazrat Umar RA ordered an estimate of their lands
and properties and the payment to be made from the state treasury.
These examples verified the very fact that even in the case of mutiny and conspiracy, the Khalifas
dealt leniently with the Zimmis.
Articles of Faith
A. Outline Muslim teachings about the belief in the Oneness of God (Tauhid) and Shirk.[10]
The Iman e Muffasal mentions all Articles of Faith and has Tauhid first and foremost: "I believe in
Allah, in His angels, in His books, in His messengers, in the Last Day, and in the fact that everything
good or bad is decided by Allah, the Almighty, and in life after death". The declaration that ‘there
is no one worthy of worship except One God (Allah)’ is the essence of Islam. It means that God has
no partner, He exists by Himself. This is a fundamental doctrine encompassing the Oneness of God
in every sense of the expression. Nothing can rival Him as a source of power or love. He is not an
abstract concept.
The most fundamental teaching of Islam is to believe in the Oneness of Allah, in the sense of His
being the only Creator, Preserver, Nourisher, etc. It is the foundation of the faith; therefore, it is
termed as Tauhid. Many of the idolaters knew and believed that only the Supreme God could do
all this, and yet they associated other gods with Him. Therefore, one must acknowledge the fact
that it is Allah alone who deserves to be worshipped, and thus abstain from worshipping any other
thing or being. No one has any share in His ownership or authority. The Holy Qur’an says: “Allah is
The Creator of all the things, and He is the Guardian and Disposer of all affairs. To Him belong the
keys of the heaven and the earth.” (Az-Zumar 39:62-63)
Likewise, Muslims believe that God has no father or mother, no son or daughter. None is equal to
Him. He is God of all humankind, not of a special tribe or race. He is the First and the Last. The Qur’an,
the Holy Book of Islam, reminds us of the falsity of all alleged gods. It says: “He is the First and the
Last, the Evident, and the Immanent.” (Hadid 57:3)
Allah is independent while others are dependent on Him for their survival. He sustains everything
and everyone. All creation stands in need of Allah and relies on him completely as He is the source
and constant support of all forms of life. Moreover, Allah’s life is perfect; He is free from any wants
or needs; He does not need any sleep or rest. About this, the Holy Qur’an says: “No slumber can
seize Him nor sleep.” (Al Baqarah 2:255)
Allah is the Only One worthy of all praises and worship. Allah is the sole Divine deity, who does not
share his divinity with other partners. Not only this, Allah is Omnipotent and has power over
everything in this universe. He says: “Be and it becomes. If Allah touches you with affliction none can
remove it but He; if He touches you with happiness, He has power over all things.” (Al-An’am 6:17)
A component of Tauhid is also the belief in Allah through faith in his signs in the world. E.g. the signs
that hint the existence of one God in the universe: "It is not permitted for the sun to catch-up with
the moon not can the night outstrip day each (just) swims along in (its own) orbit (according to
law)." (36:40) Proof of His being also reflects in his answers to our supplicarions and the miracles He
granted his prophets. The Prophet ‫ ﷺ‬said "Every child is born in the state of fitrah (a natural belief in
Allah) then his parents make him a Jew, Christian, or Magian", which goes to show every human’s
innate belief in Allah.
There are 3 traditional categories of Tauhid namely, the Oneness of Lordship or Tauhid-Ar-Rabubiya,
the Oneness of Worship or Tauhid-al-Auluhiya, and the Oneness of Allah's names or Tauhid-al-
Asma-wa-Sifat. These categories overlap but help Muslims to understand and purify their faith and
worship.
The Oneness of Allah states there is only One Lord for the entire universe that is, without doubt, Allah.
He is the Creator, the Organizer, the Supreme Planner, the Sustainer, the Lawgiver, the Designer,
and the Giver of security etc. In addition to that, He is neither the father, nor the son of anyone.
Allah is the Only One Who created and maintains all things. Allah is not in need of help or assistance
over creation. Allah says: “Say, He is Allah the One and Only, Allah the Eternal Absolute. He begets
not nor is He begotten.” (Ikhlas 112:3) He knows what others don’t, and has the power to give and
take life, 'Say (O Muhammad ‫)ﷺ‬, Who provides for you from the sky and the earth? or who has power
over hearing and sight? And who brings out the living from the dead and bring out the dead from
the living? And who rules and regulates all affairs? They will say: Allah. 'Say. Will you not then bow
(show piety) before Allah?' (10:31). Belief that Allah is the absolute Judge and legislator and He
alone holds the power to offer true guidance to his creations. Humans must abide to his moral and
religious teachings.
Tauhid al auluhiya, is another one of the 3 asects of Tauhid. Because Allah is the sole Creator and
Maintainer of the universe, it is to Allah alone that Muslims direct their worship. Islam teaches that
the only entity worthy of worship is Allah. Allah alone is worthy of prayers, praise, and obedience. It
is a Muslim’s primary duty to worship none but Allah. Muslims have engaged in prayer, fasting,
supplication, and even animal sacrificing for the love of Allah, no one has the right to be worshipped
but Allah, we swear by His name and only His. The Holy Qur’an says: “You so we worship and your
aid we seek.” (Al Fatiha 1:5) and also, "And your God is the one and only Allah; there is no God but
He, most gracious, most merciful." (2:163). All of Allah’s messengers preached people to bow only
in front of Allah. The Quran says "Never did We send any Messenger before you (O Muhammad) to
whom We did not reveal: There is no god but Me, so serve Me alone" (21:25)
Tauhid al Asma wa Sifaat entails that we must not name or qualify Allah, except with what He and
His Messenger ‫ ﷺ‬have named or qualified Him. None can be named or qualified with the names or
qualifications of Allah. The Holy Qur’an is filled with descriptions of Allah's nature, often through
attributes and special names. The Merciful, the All-Seeing, the Magnificent, etc. are all names which
describe Allah's nature. Allah is seen as distinct from his creation. Muslims believe that one may strive
to understand and emulate certain values, but Allah alone possesses these attributes perfectly, and
in their entirety. Muslims should believe in Divine attributes of Allah; these qualities are only inherent
in Allah and this belief is an integral part of the faith. They must believe in all the attributes of Allah
which He has stated in His Book or mentioned through His messenger, Holy Prophet ‫ ﷺ‬without
changing their meaning. The Qur’an states clearly: “And there is none like unto Him.” (Al Ikhlas
112:5) These names make up an integral part of a Muslim’s belief and prayers. These names of Allah,
manifest his sovereighty, power and greatness. Quran says: "And the most beautiful names belong
to Allah, so call on Him by them." (7:180)
Muslims are unable to describe Allah; however, the existence of Allah can be realized through His
manifestations and through his attributes as told by His Messenger ‫ﷺ‬. Understanding Tauhid is the
key to understanding Islam and the fundamentals of a Muslim's faith.
Shirk:
Shirk is the opposite of Tauhid and the reversal of one’s faith in Islam. Shirk is unforgiveable and can
be done hrough many ways. The first one, is by believing Allah has human qualities. This shows in
paintings, drawings or statues showing Allah with physical feature characteristic to humans. A real
life example of this is the Christian belief that Jesus is god in human form and depicts him
accordingly. This type of Shirk negates the following Quranic verse: "there is nothing like Him, and
He sees and hears all things." (42:11). Secondly, Shirk can be performed by believing humans to
have a divine status. An example of this is seen in Christianity with the the attribution of divine powers
to Mary-the mother of Jesus. She was hence, the mother of god in Christianity.
All Shirk can be categroized into 3 types: Shirk in Allah’s Lordship, His worship and in His names and
attributes.
Shirk in Allah’s Lordship is associating partners with Allah and believing in multiple Gods. Another
example is assigning relatives to Allah, like father, son or wife. Because these relations arefound
distinctly in human beings, it is considered Shirk if the same is attributed to Allah. E.g. Christians
believe in the Holy Trinity, which entails, that God is one but, exists as the Father, the Son (Jesus
Christ) and the Holy Spirit. The Quran reinforces Tauhid and negates this three-fold relation in the
following: "He does not beget, nor is He begotten", and also: "Allah forgives not that partners should
be set up with Him, but He forgives anything else to whom He pleases." (Al-Nisa 4:48). On the other
hand, believing there is no God, or in other words, being an atheist is also Shirk. The Egyptian
Pharaoh considered himself to be god and told his people-including Musa AS- to worship him, this
is the supreme form of Shirk. Believing that God lives insides of His creations, or that the Universe has
its own intrinsic power is also categorized as Shirk.
Shirk in Allah’s worship is done by supplicating in front of an entity other than Allah, sacrificing goods
or animals in the name of someone other than Allah, and asking another entity for fulfilment of one’s
desires. A fitting example is praying by the tombs of pious, thinking somehow they would intercede
with Allah to grant us our wishes. Muslims have to live by the following: "You alone we worship and
Your aid we seek".
Shirk in Allah's Names and Attributes is associating qualities, that are unique to Allah to some other
being or entity. This is akin to believing someone else has the power to create, maintain and sustain
life or hold divine power.
Q: Belief in the oneness of God, Tauhid, is a fundamental aspect of faith. State how Tauhid benefits
Muslims in everyday life. [10]
Tauhid forms the backbone of the Islamic faith, without which, one cannot be called a Muslim. There
is only one God who created everything known and unknown, He is the Lord of everything, He
created all life and to Him all life will return, He is the Lord of the heaven and earth and only He is
worthy if worship. These beliefs make up what is known as Tauhid, and with firm faith in these, a
Muslim’s life is affected positively in all aspects.
Some of these benefits that stem out of Tauhid are that a believer feels liberated from all shackles
of human slavery, because Tauhid dictates that all beings are created by Allah, and are servants
only to Him and no one else. Secondly, Tauhid rids the mind of all baseless thoughts about the world
and its mortals and the competition between these mortals to achieve supremacy over one
another, when it all belongs to Allah. Additionally, in times of hardship a believer houses no fear, for
his firm faith in Allah keeps him steady and calm in the worst of situations. Furthermore, belief in Allah
makes one arrive to the conclusion that success is arbitrary and based only on Allah’s will, hence,
obedience and righteousness become part of one’s life. Faith in Allah also, creates reassurance for
the Muslims because they are not reliant on anyone, but Allah. Moreover, Tauhid comes with a by-
product of humility and modesty, for one knows that everything in his ownership is originally owned
by Allah and is just a trust to him. Unity and brotherhood are promoted due to faith in the fact that
all men are equals in Allah’s sight and loved equally too. Tauhid also causes one to get riddance
from greed and avarice, because one becomes grateful for whatever Allah has already blessed
him with. Additionally, courage and bravery take up the heart and mind of a believer of Tauhid for,
only Allah has the jurisdiction to succumb or grant life to a being.
Tauhid impacts all spheres of life and beliefs of a Muslim and cause one to develop values that
guide him towards a life of contentment, gratitude, fearlessness, logic, righteousness and
conscientiousness.
A. Write a descriptive account of the Muslims’ belief in angels. [10]
The Iman e Muffassal mentions the belief in Angels as the 2nd Article of Faith: "I believe in Allah, in
His angels, in His books, in His messengers, in the Last Day, and in the fact that everything good or
bad is decided by Allah, the Almighty, and in life after death".
Angels are the special creatures who are mentioned in the Qur’an as faithful servants of Allah; they
are made of light (Nur) and their sole purpose is to worship and admire Him. In the era of ignorance,
the Arabs used to believe that they were the daughters of Allah. Also, in other religions too, angels
were believed to be partners of Allah, however, Allah has clearly declared that angels are His
creation like all other creations.
Belief in angels is the second Article of Faith which every devout Muslim acknowledges as belief in
them is a crucial part of a Muslim’s faith. The nature of angels in Islam is very different from that of a
human. They are actually a link between a man and Allah. They are believed to be Divine
messengers between Allah and humankind and are seen as figures that can assist in
communicating with Allah. Regarding this, Allah has said: “Whoever is an enemy to Allah and His
angels and apostles to Gabriel and Michael Lo! Allah is an enemy to those who reject.” (Baqarah
2:98)
They are naturally obedient creatures, worshipping Allah and carrying out His commands.
Moreover, they are genderless and do not require sleep, food, or drink; they have no free choice,
so it is just not instinctive for them to disobey like human beings. Furthermore, Allah has entrusted
angels with specific functions which they always follow without any cessation. Although they do not
possess free will, they are bestowed with the necessary qualities and power which allows them to
carry out their duties and obligations towards Allah. They are involved in carrying out responsibilities
in both the unseen and physical worlds. The angels are always involved in praising Allah and
prostrating before Him; engaged in worship and venerating Him and singing His praises. Allah says:
“Those who are near to you Lord disdain not to do Him worship: They celebrate His praises and bow
down before Him.” (Al-A’raf 7:206)
As unseen creatures made from light, angels have no specific bodily shape but rather can take on
a variety of forms. They are heavenly beings who are not visible to the ordinary mortals; in fact, they
belong to the category of unseen. Although, the Qur’an does mention that angels have wings,
Muslims don't speculate on what exactly they look like. Some spend their entire existence in Ruku
and others in Sujood.
Angels are honourable slaves of Allah; they obey Him and execute His commands. This is
demonstrated by the fact that they prostrated before Prophet Adam when Allah commanded
them to. In addition to this, the angels possess great powers given to them by God as they can take
on different forms. It is believed that angels can take the form of human beings when required to
communicate with the human world. For example, the Angel Jibrael appeared in human form to
Mariam to give her the glad tidings of a son. In another example, Angel Jibrael came to the Holy
Prophet ‫ ﷺ‬when questioning him about his faith and message. Angels also breathe life into a fetus
with Allah’s will, a few months after conception. Then they record 4 things into the new human’s
Book of Deeds: its gender, whether it would be a happy or sad person, the duration of its life and
whether its deeds would be good or bad.
Furthermore, angels have the responsibility to strengthen the hearts of righteous believers. This is
clearly confirmed during the battle of Badr, when thousands of angels descended from heaven in
order to help the believers and attack the Jewish tribes of Banu Qainuqa and Banu Quraizah. Quran
says: "He does send down His angels with inspiration of His command such of His servants as he
pleases." (16:2) The angels are there to cast terror into the hearts of the nonbelievers; asking for the
forgiveness of believers and blessings of Allah. Moreover, angels may be regarded as the divine
messengers of Allah; however, they cannot descend to earth without the permission of Allah. With
respect to this, the Qur’an says: “Therein come down the angels and the Spirit by Allah’s permission
on every errand.” (Al-Qadr 97:4)
Additionally, several angels are mentioned by name in the Qur’an, with a description of their
responsibilities. Some of them are Angel Jibrael, Israfeel, Mikael, Munkar and Nakeer, Izrael, Kiramin
Katibeen, and Malik.
To explain further, Jibrael is Allah’s heavenly messenger to mankind. He would convey the revelation
from Allah to the Holy Prophet ‫ ﷺ‬and all other prophets. Mikael is responsible for rain, directing it
wherever Allah wishes. He has helpers who assist him by the command of his Lord; they direct the
winds and clouds, as Allah wills. Another is Israfeel, responsible for blowing the horn at the onset of
the Day of Judgment. Izrael is responsible for taking souls out of the bodies at the time of death.
Munkar and Nakeer, are responsible for testing people in the grave, Prophet ‫ ﷺ‬said about them:
"When a faithful believer is made to sit in his grave, then (the angels) come to him and he testifies
that none has the right to be worshipped but Allah and Muhammad is Allah's Apostle". Rizwan is the
angel in charge of paradise, and there are nineteen ‘guards’ of hell whose leader is named Malik.
Kiramin Katibeen are responsible for recording the deeds of man, good and bad. Regarding them
Allah has said, “But verily over you (are appointed angels) to protect you, kind and honourable
writing down (your deeds).” (Al-Infitar 82:10)
A. Give a descriptive account of Muslims’ belief in revealed books. [10]
The Iman-e-Muffasal is as follows: "I believe in Allah, in His angels, in His books, in His messengers, in
the Last Day, and in the fact that everything good or bad is decided by Allah, the Almighty, and in
life after death". This states the Belief in Books to be the third Article of Faith.
The Qur’an is the Holy Book of Islam which was given to the Holy Prophet ‫ﷺ‬. It contains many
references to other books that Allah sent to prophets at different times in history – namely, the Book
of Abraham AS, the Torah to Prophet Musa AS, the Zabur to Prophet Daud AS, and the Injil to Prophet
Isa AS. Allah says: “But righteous is the one who believes in Allah and the Last Day and the angels
and the scripture.” (Al Baqarah 2:177)
Each book was revealed by Allah to these messengers who then passed His words to their people.
Allah’s words are the source of guidance for the whole of mankind. All these books brought the
same message of Divinity that Allah is, One and Only and no one should be worshipped other than
Him. With respect to this Allah says: “For We assuredly sent amongst every people an apostle (with
the command)’ Serve Allah and eschew Evil.” (Al-Nahl 16:36)
While the Book of Abraham has been entirely lost, the Zabur, the Torah, and the Injil, according to
Islam, are no longer in their original state. They have been added to, cannot be traced directly to
their prophets, or were simply altered. Only the Holy Qur’an has been preserved in its original state,
exactly as it was revealed to Prophet Muhammad ‫ﷺ‬. The Holy Qur’an has neither mentioned all of
the Prophets nor all of the Books, however, it has mentioned the revelations sent down to Prophet
Nuh AS, Prophet Ibrahim AS, Prophet Ismail AS, Prophet Ishaq AS, and Prophet Isa AS. Moreover, the
Qur’an affirms the core message present in the former Books. It verifies that each contained Divine
guidance and elaborates upon their beliefs. At the same time, it points out the modifications and
reinforces the correct message. Hence, the Qur’an, the final revelation for all of humankind until
Judgment Day, was sent to confirm, explain, and to an extent, correct the books that already
existed.
The 4 revealed Books mentioned by name in the Qur’an are the Torah, the Zabur, the Injil, and the
Qur’an itself. Each Holy Book is greatly significant to its people, and every Muslim must believe in
them. After all, they were sent down by Allah, with one purpose, which was to guide people to His
worship which enables them to lead righteous lives. Although all four Books are, by now, very
different, they are still bound, as one, by the same message that Allah is eternally, One. Allah says:
“Say (O Muslims): We believe in Allah and that which is revealed unto us and that which was
revealed unto Abraham, and Ismail, and Ishaq, and Jacob, and the tribes and that which Moses
and Jesus received, and that which the prophets received from their Lord. We make no distinctions
between any of them, and unto Him we have surrendered.” (Al-Baqarah 2:136)
According to the Qur’an, Prophet Daud was a King of Israel and a prophet, to whom Allah revealed
the Zabur or Book of Psalms. Zabur means ‘songs’ in Arabic, as this revelation came to Prophet
Daud AS in the form of a series of songs or chants. The original text of this Holy Book is no longer with
us. The original message of the Holy Book Zabur is still preserved in the Holy Qur’an because the
Prophet Daud AS preached the concept of Tauhid. Prophet Daud AS is presented as a model
Muslim, praising Allah, fasting, prostrating, acting justly and fighting for the honour of Allah.
Furthemore, Torah was revealed to Prophet Musa AS for the guidance of Bani Israel towards the
right path. The Torah usually indicates the law in the Qur’an; specifically, the Law of Moses. Many
people associate the Torah with the Torah of the Jewish faith, or the Old Testament of the Christian
faith. The actual text of this Holy Book has been lost or distorted; it perverted the words of Allah and
changed the meaning. In Qur’an, Allah Almighty says: “They change the words from their (right)
places and forget a good part of the message that was sent.” (Al-Maidah 5:13)
The Injil is the Holy Book of Allah that was revealed to Prophet Isa AS. Injil means Gospel Book or it is
often just translated as, The Gospel. Like the Torah, many people make the mistake of stating that
Injil, is the new testimonial of the Bible. Nonetheless, that is far from the truth. Like many other books
of Allah, the actual text of Injil is no longer available. The Christians distorted Bible and introduced
the doctrine of trinity and redemption through crucifixion, although Prophet Isa AS had clearly told
his followers that Allah was his Lord and their Lord, and that they should worship Allah alone. That’s
why Muslims are not allowed to read the Injil, since it has been altered. Just like other Holy Books of
Allah, the message of the Injil is also preserved in the message of the Holy Qur’an. Allah says, “And
remember Jesus the son of Mary said: “O children of Israel I am the apostle of Allah (sent) to you
confirming the Law (which came) before me and giving me glad tidings of an Apostle to come after
me whose name shall be Ahmad.” (As-Saff 61:6)
The Holy Qur’an is the fourth and last sacred book of Allah which was revealed to the Prophet
Muhammad ‫ﷺ‬. Its primary message is the message of Tauhid, the Day of Judgment, belief in
Prophethood, concept of reward and punishment, code of morality and justice, and all other
essentialities of life and death-like the Suhuf of Ibrahim. The Holy Qur’an is the only Book of Allah that
is still available in its original text. Allah has promised in the Holy Qur’an that His message will be
preserved forever, and fourteen hundred years later, that is still true. Allah says: “Indeed, it is We who
sent down the Qur’an and indeed, We will be its guardian.” (Al-Hijr 15:9). The Qur’an that Muslims
study today is exactly the same as the one used over a thousand years ago, and since the Qur’an
is in Arabic, Muslims always have had one, standardized version of it. The Holy Qur’an is the final
Book of Allah, and its message, cover the primary message of all previous Holy Books of Allah.
A. Give a descriptive account of Muslims’ belief in Prophets. [10]
Belief in prophets who Allah chose to convey His message to humans, is an Article of Islamic Faith
as mentioned in the Iman e Muffassal as well: "I believe in Allah, in His angels, in His books, in His
messengers, in the Last Day, and in the fact that everything good or bad is decided by Allah, the
Almighty, and in life after death".
Allah conveys His message and relates His will, through prophets. They form a link between the
earthly beings and the heavens, owing to the fact that, Allah has picked them to deliver His
message to human beings. There are no other channels to receive Divine communications. Muslims
believe that a prophet is a person who has received Divine revelation by Angel Gabriel AS;
however, if the revelation was in the form a book then the prophet is called a Rasool. They faithfully
delivered the message, without hiding, altering, or corrupting it. Rejecting a prophet is rejecting the
One Who sent him, and disobeying a prophet, is disobeying the One Who commanded us to obey
him. Allah sent to every nation a prophet, mostly from amongst them, to call them to worship Him
alone and to shun false gods.
To explain further, the prophets chosen are all sinless humans who have never disobeyed or
betrayed Allah. All of the chosen prophets were men, they got married and had children as well,
but they never shared any physical relation with Allah Almighty. This shows the condemnation of
the notion, that any prophet is the son of Allah; like a Christian belief that Prophet Isa AS is the son
of Allah. In truth, they were fully human with no Divine attributes or power. They were Allah’s
worshipping slaves. They ate, drank, slept, and lived normal human lives. They did not have the
power to make anyone accept their message or to forgive sins and their knowledge of future was
limited to what Allah revealed to them. They had no part in running the affairs of the universe. For
this reason, all prophets spread the same message to their nation, that is, to worship Allah alone
and not to associate anyone with Him. Each prophet conveyed the consistent Divine message of
Tauhid and living a morally upright life. However, the message of these prophets was lost,
abandoned, or changed over time, and only parts of the original message remained intact. Allah
sent Holy Prophet ‫ ﷺ‬as the final prophet to all of humanity to restore the Divine message of all
prophets. Holy Prophet ‫ ﷺ‬did not bring a new message but conveyed the same message as
previous prophets; those messages are still preserved today without any alteration.
Moreover, prophets were sent to a particular nation and communities and the messages were only
for the guidance of those communities. E.g. Prophet Musa AS and Prophet Isa AS were sent for the
guidance of Bani Israel. Additionally, many prophets were given miraculous attributes which
distinguished them from other humans. These attributes proved to be a sign of their divinity for their
community. E.g. Prophet Musa AS was given the miracle of the staff which turned into a snake.
Correspondingly, Prophet Isa AS could cure the blind and even revived the dead. All of the
messengers were to be obeyed as the Qur’an says: “We did not send any messenger but to be
obeyed in accordance to God’s will.” (4:64)
The string of the prophets starts from Prophet Adam AS, and according to a Hadith, there are 124,000
prophets approximately. The Qur’an mentions only 25 of them. These include Prophet Ibrahim AS
(Suhuf), Prophet Musa AS (Torah), Prophet Daud AS (Zabur), Prophet Isa AS (Bible), and lastly, Prophet
Muhammad ‫( ﷺ‬Quran). Allah chose the best among humanity to deliver His message. Prophethood
is not earned or acquired, as a matter of fact; Allah chooses whom He pleases for this purpose. The
chosen were the crème de la crème in terms of morals and they were mentally and physically fit,
protected by Allah Almighty from falling into major sins. They did not err or commit mistakes in
delivering the message. They were honest, scrupulous, and truthful; they must be respected equally
because they are equal in status. The Holy Qur’an states: “And We make no distinction between
one and other of His messengers.” (2:285)
Muslims firmly believe the final prophet, was the Prophet of Islam, Muhammad ‫ﷺ‬, and there will be
no prophet or messenger after him, therefore, he is known as “Seal of the Prophets”. With respect to
this, the Holy Qur’an says: “Muhammad is the not the father of any of your men but the Messenger
of Allah and the seal of prophets.” (33:40) Prophet ‫ ﷺ‬himself said: "I am the seal of the prophets and
there will be no prophet after me".
To appreciate this fact, one must understand that the teachings of the Last Prophet ‫ﷺ‬, are
preserved in their original language from their primary sources. In the case of earlier prophets, their
scriptures were lost, or their message was corrupted to the point that truth was hardly distinguishable
from falsehood. The message of the Prophet Muhammad ‫ ﷺ‬is universal and preserved and will
remain so till the end of time. Allah says: “This is a Glorious Qur’an in a Tablet preserved.” (85: 21-22)
A. What is the Muslim belief about death and Day of Judgement? [10]
Belief in the Last Day is an Article of Islamic Faith mentioned in the Iman-e-Mufassal: "I believe in
Allah, in His angels, in His books, in His messengers, in the Last Day, and in the fact that everything
good or bad is decided by Allah, the Almighty, and in life after death".
Death is one of the certain things in a life of a person, whether a believer or a non-Muslim. However,
Muslims believe in the Life After Death, the Resurrection Day. Accountability before Allah is the
underlying purpose of human life. Allah has stated, “Every soul will taste death” (3:185).
The whole universe and mankind will come to an end on a day chosen by Allah; a Muslim prepares
for this day his entire life and to be finally judged for his conduct on earth. That day is also known as
the “Qayamah”. Every person will be presented before God for his actions and that will be the day
when he will get rewards or punishments according to his deeds. Therefore, belief in the Day of
Judgement is what deters a Muslim from wrongdoing and this belief is also the basis for all other
beliefs such as belief in Prophets and Books.
There are some signs and signals that Allah has told about that day. The Qayamah day will be
divided into three phases. The first one is known as the Qayamah/ Doomsday. That will be the day
that every single soul, every living or non-living thing including the earth and the mountains will
shatter and get destroyed by the will of Allah. The Quran states: “It is a day whereon Men will be
like moths scattered about. And the mountains will be carded like wool.” (Al-Qariah 101:4-5)
The earth will shake dynamically and there will be loud noise. Everything will be destructed causing
panic and turmoil, so much so that no one will help anyone; even the mothers will forsake their
infants. Allah says, “When the deafening blast is sounded that day man shall flee from his brother,
his mother, and his father.” (Al-Abas 80:33-35) The earth will crack open engulfing everything inside,
the sun will come so close to the earth that it would almost melt things and make the oceans boil
and bubble up. The mountains will become so soft and the stars will have no light that they will be
lost. Allah says, “One Day We shall remove the mountains and you will see the earth as a level
stretch.” (20:100)
No one will survive, Allah says, “Every soul must taste of death” (Al-Anbiyaa 21:35). All the deads’
souls died will be entered into a waiting period between death and resurrection, called as Barzakh.
Allah says, “Before them is a partition (Barzakh) till the day they are raised up.” (Al-Muminun 23:100)
Upon Allah’s command Angel Israfeel will blow the second trumpet known as “Soor”, this will bring
everyone back to life. The bodies will transform again, and they will become alive-even the earth
and the sky will be renewed. The rebirth is not exclusive to humans, but angels and jinn will also be
brought back to life: "Then will a second one be sounded when behold they will be standing and
looking on! And earth will shine with glory of its Lord: the Record (of deeds) will be placed (open)"
(39:61). This is the second stage known as the “Hashr”. Allah says, “You were lifeless, and He gave
you life and He will cause you to die and will bring you again to life.” (2:28)
The third and the last stage is the Day of Judgement (al Yawm al Qayamah), where people will
assemble before Allah to answer for their deeds and to get their ‘results’. The balance will be set
up to weigh the deeds, the good and the bad. All the records of the life spent on earth will be
opened and the person will be informed of their sins and acts of kindness. Allah says, “And the Book
(of Deeds) will be placed (before you); and you will see the sinful in great terror because of what is
(recorded) therein.” (18:49) and Allah also says, “We shall set up scales of justice for the Day of
Judgement so that not a soul will be dealt with unjustly in the least. And if there be (no more than)
the weight of a mustard seed We will bring it (to account).” (Al-Anbiyaa 21:42) The pious people’s
book of deeds will be put in their right hands and the sinners', in their left: "Those who are given their
record in their right hands will read it (with pleasure)" (17:71) "and the will be given his record in his
left hand will say Ah! Would that my record had not been given to me" (69:25).
Another test would be the passing of As-Siraat (The Bridge) set up across hell, which will be thinner
than a strand of hair and sharper than a blade. Allah will make the righteous people pass it with
ease. Prophet Muhammad ‫ ﷺ‬will be the first among the Prophets to cross it with his followers. People
who will gain Allah’s mercy and had their deeds placed in their right hands (had more good deeds)
will be given eternal access to paradise. Allah says, “Then he whose scales are heavy shall be in
state of bliss and he whose scales are light shall have a deep pit for his dwelling.”(Al-Qariah 101:9-
10)
The rest of the people will be sent to hell to be punished for their wrongdoings. That day no one will
escape the justice of Allah, for He is the Most Supreme and Exalted. Paradise will be the final and
eternal dwelling place of the righteous and hell will be for those who were wrongdoers and
damned.
B. What is the importance of having belief in the Day of Judgement for the Muslims? [4]
Allah created mankind with a purpose, which is to have complete faith in Him and follow His
teachings sent through His Books and the Prophets. This belief is at the heart of Islam, which shows
the direct relation between a person’s conduct in this life and the Hereafter. The Day of
Accountability incentivises a believer to follow Allah’s guidelines by being righteous and not
associating partners with Him. Having this purpose of getting the reward of paradise and eternal
bliss is what makes a believer strive hard for its preparation.
It is this belief that makes a person believe in other beliefs (the Prophets, the Books, and the angels)
as well. The fear of being questioned for everything on the Judgement Day is what makes a Muslim
follow the guidance provided in the Qur’an, which says: “Then surely, We shall question those
(people) to whom It (the Book) was sent and, verily, We shall question the Messengers” (Al-A`raf
7:6-7)
A person who believes in this day will pray five times a day and perform all his obligatory duties. He
will live his life according to the Sunnah and the Qur’an, refraining from the prohibited and having
patience. This fear instilled in him for being thrown in the hell on the Final Day will make a person
kind, patient and steadfast in his religious, social and other duties-duties both to Allah and his
people. The fear of being liable, the hope of meeting the Creator, and the hope of getting into
paradise keep Muslims to live life according to rules of Allah.
Allah says, “O you who believe! Fear Allah, and let every soul consider what it has forwarded for the
tomorrow (the Day of Judgement), and fear Allah. Allah is aware of what you do.” (59: 18)
A. What does the statement, “There is no ability or power except through Allah”, tell about Muslim
belief in Allah, pre-destination and freewill? [10]
The belief in predestination and Divine decree is an important Article of Faith; without which a
Muslim’s faith is incomplete. The idea of divine providence, also known as the Divine decree or
predestination, states that everything has already been decreed by Allah since eternity. This has
been mentioned in Imaan-e-Mufassil which says, “I believe in Allah, in His angels, in His Books, in His
Messengers, in the Last Day and in the fact that everything good or bad is decided by Allah, the
Almighty, and in Life After Death.” To explain further, predestination or fate means that Allah is the
One Who has destined everything that is happening in this universe. Allah knows what is happening
or what will happen in the earth and in the heaven. Nothing can happen without the knowledge
of Allah. The statement in Imaan-e-Mufassil strengthens this belief by reminding us of Allah’s Power
and Authority over all that exists. The Quran says: "Verily we have created all things in measure and
proportion" (54:49).
The term for Divine providence in Islam is, Qadr, which literally means the decree and, the measure.
It is a combination of two terms, which signifies the dual aspects of destiny. The word Qadr implies
the measuring of something or fixing a limit to it; it has a same root word with Qadir, one of Allah’s
names which means, All-Powerful. By keeping this in mind, we realize His Omnipotence and
Omniscience, His Powerfulness and Supremacy and that nothing can take place without His will.
This has been stated in Ayat-ul-Kursi: “To Him belongs whatever is in the heavens and whatever is
on earth.” Also the Quran says: “Allah is the Creator of all things and He is the Guardian over all
things” (39:62). Additionally, it also mentions about Allah’s Supreme knowledge, and, His knowledge
knows no limitation. Allah has the power to decide the outcomes of the events before they occur.
Allah’s knowledge of the unknown transcends time. He is aware of everything in the past, present
and the future: "He knows what is is before and after and behind them" (21:28). This is what
predestination means, in essence. His power of deciding everything before it happens is called
Allah's predestination: "He has the power to dispose off all affairs" (Al-An'am 6:102). Allah already
has the knowledge of the future, e.g., Prophet Isa AS’s birth was predestined, and Allah sent Angel
Gabriel AS to Mariam AS to give her the glad tidings of the birth of a son. The Qur’an mentions this
as: “It is a matter already decreed.” (19:19-21). Not only this, Allah’s predestination manifests in the
battle of Badr; the victory of Muslims was already predestined about which Allah said: “A matter
already enacted.” (8:45)
Akin to this, everything regarding a human being - his birth, death, appearance, life span is already
decided by Allah Almighty. Everything that will or has happened on earth is due to the planning
and will of Allah. Everything made by Him is made with infinite wisdom and with a definite purpose.
It is Allah only, Who has not only maintained it (all His creations) but also directs it to its destined end.
In comparison to Allah’s knowledge of the universe, a human has a limited amount of knowledge
and cannot compete with Him under any circumstances. Thus, they should act upon Allah’s will
and understand that Allah solely is the Master of their fate. Many important events have already
been destined; their time of their occurrence is in Allah’s knowledge. For example, the Day of
Judgment and its events which will take place in the future, have already been decided by Allah.
He says: “And when the earth flattened out, and casts forth what is within it and becomes (clean)
empty.” (84:3-4). Another quotation from the Quran reflects this: “It is not permitted to the sun to
catch up to the moon, nor can the night outstrip the day; each just swims along in its own orbit
(according to the Divine Will)” (36:40).
Just like all these predisposed phenomena, the life of a person is also written and recorded in the
Preserved Tablet, or, al Lauh al Mahfuz. Other than predestination, the concept of free will also
comes into the limelight. This is the whole purpose of life; the great test concluding at the Day of
Judgment would not make sense unless the judgment was just and meaningful. Hence, Allah
delegated free will to humankind to test if we used it in the service of good. Our will is free, because,
we are not forced to do what we do. orchestrate this entire existence until it cease to exist. Humans
are given freewill but their power is limited. They can choose between good an evil and this is the
test that humans have to go through upon which we shall be questioned on the Last Day. We are
rewarded or punished in the Hereafter based upon what we did with our God-given will. Allah has
shown humans the path of right and wrong, gave them conscience, and made them responsible
for their actions. The Prophet Muhammad ‫ ﷺ‬said, “This world is the cultivating ground for Hereafter.”
An example of free will was demonstrated at the time when, Hazrat Ali RA was travelling and asked
a Bedouin to take care of his horse and saddle as he wanted to perform his Salat. Hazrat Ali RA
thought he would give the Bedouin 50 Dirhams for taking care of the horse. When he returned, he
realized that the Bedouin stole his saddle, so he went to the market to buy a new one. Over there
he found his own stolen saddle and asked about it. The shopkeeper informed, that a Bedouin sold
this saddle to him for 50 Dirhams, to which Hazrat Ali RA smiled and thought how unlucky the
Bedouin was, for he turned his Halal into Haram out of his free will.
Thus, what we decide to do with our free will, will determine the fate that Allah assigns to us. The
essence of the matter is that, good deeds lead to a good ending, and evil deeds lead to an evil
ending. If humans follow the moral code of conduct given to us by Allah this life and the Hereafter
becomes easier and the Quran says: "God does not burden any human being with more than he is
able to bear" (2:286)
Pillars of Islam
Shahada
A. "There is no God but Allah, and Muhammad is the Messenger of Allah". Describe the Muslims’
belief about the declaration of faith (Shahada). [10]
Shahadah is the first Pillar of Islam which states that Allah is the only entity to be worshipped by His
creation. The testimony to this declaration of faith is called Tauhid, and is actually one of the two
main testimonies which allow a person to be a Muslim.
The first part of Tauhid entail belief in the Lordship of Allah. We confess with our heart that Allah is
the Lord, the Master and Creator of the heavens and the earth, and everything therein. He is the
Sustainer, the Provider, the Organizer and the Planner of all its affairs. It is Allah, Who can give life
and can also take it away. The Qur’an says: “Verily your Allah is one! Lord of heavens and of the
earth and all between them and Lord of every point at the rising of the sun!” (Saffat 37:4-5)
Furthermore, Muslims believe in the fact Allah alone is entitled to be worshipped by the whole of a
person, his body, his mind, as well as his soul. No one is to be worshipped other than Allah. Allah is
One and He has no partners associated with him. Moreover, He is the Master of the universe since,
His existence is reflected in His creation of the harmonious and systematically arranged world.
Regarding this, the Holy Qur’an says: “Your Lord has decreed that you worship none but Him.” (Isra
17:1) The importance of Shahadah is highlighted by the fact that it is repeated in every prayer. By
reciting Shahadah, Muslims reject the obedience and servitude to anything or anyone other than
Allah. We pray to Allah to seek His help at the time of difficulty. We also swear by His name, sacrifice
to Him and we abide by His commands as well as refrain from everything He had forbidden us from.
He says: “You we worship and your aid we seek.” (Al-Fatiha 1:5)
Muslims also testify the fact that all the names which, Allah or the Prophet Muhammad ‫ﷺ‬, have
attributed to Allah, belong to Allah alone. These attributes are to be accepted by Muslims without
changing their meanings or likening them to others. Allah sees and hears everything because, He is
Omniscient, and He knows everything taking place explicitly or even in the hidden. Allah is
Omnipotent, He is All-Powerful, and nothing can be compared to Him. He says: “There is nothing
whatever like unto Him and He is the One that hears and sees (all things).” (Ash-Shura 42:11)
The second testimony is called Risalah, which means being witness to Holy Prophet ‫ ﷺ‬as the
Messenger of Allah. The second testimony of Shahadah deals with the fact that Holy Prophet ‫ ﷺ‬is
the Last Messenger of Allah, and none has the right to be followed after Allah but him only.
He is a model of excellence. He is the perfect human, the best of creations. Muslims acknowledge
the status and position of the Holy Prophet ‫ﷺ‬, who has the right to be respected and obeyed by
everyone. Muslims abide by his command and refrain from what he has forbidden. We obey every
message that he has brought. This is because Allah chose him to spread His teachings to us. This
shows us the inseparable relation between the belief in Oneness of Allah and Prophet ‫ ﷺ‬as His Last
Messenger. To deny the second part of the declaration would be to cut off all the connections of
the Islamic faith, with the first one. This declaration prepares human beings to reflect upon Prophet’s
‫ ﷺ‬teachings and encourages them to follow his path. He is the symbol of the message of Allah,
known as, Islam, which was one or the other way, preached by all previous prophets, but he was
the last in line. All these beliefs are part of the Risalah.
Since he is the Last Prophet in a long line of prophetic messengers, he is called ‘Seal of the Prophets’
and his message about the Unity of God is the same as that of the previous prophets and is universal.
Allah will protect this message from all corruption and change. Allah says: “Say O Muhammad, if
you do love Allah follow me, Allah will love you and forgive you your sins for Allah is Oft-Forgiving
Most Merciful.” (Al-Imran 3:31)
Without belief in either Tauhid with all aspects, and the belief in Allah’s Last Messenger, one cannot
fulfil the First Pillar of Islam. To be a Muslim it is the first step to affirm faith in Tauhid and Risalah.
A. 'There is no God but Allah, and Muhammad is his messenger.' Write about the significance of the
Shahadah to a Muslim. [10]
Shahadah is arguably the most important part of Islam and being a Muslim. With the Shahdah a
person testifies to their faith in Allah and His Messenger. It affirms one’s intention to enter the fold of
Islam. Convert or born Muslim, every person who follows the faith understands this 2-part Shahadah
and implements its teachings throughout their entire life. Living by the Shahadah, guarantees one’s
place in Paradise, since it is the foundation of Islam and all other teachings branch out of these 2
simples phrases that make up the First Pillar of Islam. Even though uttering the words of the Shahadah
through one’s tongue is essential, it is rendered futile if the speaker isn’t truly a believer of the
Shahadah as well. This is because Allah knows everything, including the true beliefs in a person’s
heart and mind.
The Shahadah marks a person’s voyage out of the world of ignorance into enlightenment, guidance
and a beacon of light. Shahadah makes one an official member of the Ummah or the Muslim
community. This community is one that is not bound by geography, ethnicity, nationality, etc, but
instead common spirituality. This phrase ushers one into the brotherhood of Islam and inaugurates
a relation of fraternity with all Muslims. The significance of Shahadah reflects in the fact that it is
repeated in each prayer.
“There is no God but Allah” proves one’s faith in Allah’s Lordship, Worship, Names and Attributes,
that He is the only Creator and Sustainer of all life, the only one worthy of worship and only possessor
of His unique names and qualities. “Muhammad is His apostle” puts one in submission to the
teachings of the Last Messenger-the model of excellence and Seal of Prophets.
Pillars of Islam
Salah (Prayer)
A. The Prophet ‫ ﷺ‬said, "Between a person and disbelief is discarding prayer." What benefits do
Muslims find in regular prayer (Salah)? [10]
Prayer is the second Pillar of Islam and its importance can be judged from the fact that, it is the first
act that a person will be held accountable for on the Day of Judgment. Prayers signify the believer’s
submission and obedience to Allah and serve physical evidence of acceptance of Islam. The word
Salat has occurred 67 times in the Qur’an. It is compulsory for all the Muslim men and women to
pray 5 times a day if they are at home or travelling, in peace or war, healthy or sick. Allah says,
"Prayer at fixed hours has been enjoined upon the believers" (4:103).
However, women are exempted from offering Salat during their menstruation period. It is also not
obligatory for a child to pray (prior to puberty), nonetheless, it is obligatory for the parents to order
him to pray when he is 7-years-old. The Messenger of Allah, Holy Prophet ‫ ﷺ‬has said before his
death: “The first act that the slave will be accountable for on the Day of Judgement will be the
prayer.” (Tabarani)
Prayer is a source of patience, courage, hope, confidence, inner peace, stability, equality, unity
and an expression of gratitude to Allah. Allah says regarding this: “Therefore, be patient with what
they say and celebrate the praises of your Lord before the rising of the sun and before its setting.”
(Ta-Ha 20:130)
Muslims are ordered to pray 5 times a day since it allows us to remember Allah, and the fact that,
everyone is completely dependent upon Him for their needs and wants. Prayer also teaches us
punctuality and also humbles a person when they stand before their Creator. Regarding this, Allah
says: “Lo! Prayer preserves (one) from lewdness and iniquity, but verily, remembrance of Allah is
more important.” (Al-Ankabut 29:45)
Furthermore, Salat also increases purity in physical and spiritual form. Muslims are required to
perform ablution or bath before they can perform Salat, which cleanses them physically and
standing before Allah five times a day with sincerity, cleanses their soul. The Prophet ‫ ﷺ‬asked his
companions: “Do you believe that dirt can remain on a person bathing five times a day in a stream
running in front of his door?” The companions replied that no dirt can remain on his body. The
Prophet ‫ ﷺ‬remarked, “So exactly similar is the effect of prayer offered five times a day. With the
grace of Allah, it washes away all sins. Ablution washes out physical dirt while prayers wipe out
spiritual.” (Agreed)
In addition, Salat provides a constant reminder of the essence of our creation, and provides a direct
connection to Allah, who linked success and felicity to humility in prayer. A Muslim stands in
humbleness in the presence of Allah, with both hands folded; he bows down, kneels, and prostrates
before Allah. This way, a Muslim shows his complete dependence upon Allah. The Qur’an says:
“Successful indeed are the believers who are humble in their prayers.” (Al-Muminun 23:1)
It emphasizes the proximity between religion and daily life. Prayer not only develops a deep
connection with Allah, but in prayer one also establishes sincerity and also instils self-discipline in
oneself. Prayers are obligatory on every sane, adult Muslim under all circumstances. If a person is
sick, then he can offer his Salat while sitting; if he is unable to do this then he can pray while lying
down. Moreover, if water is not available for ablution, a person can perform dry ablution, called,
Tayammum. Also, if the person cannot correctly detect the direction of the Qibla, then he can pray
in the possible direction of Qibla.
Lastly, prayer provides a means of repentance. It develops piety and fear of Allah in a person and
restrains him from wrongdoing. Allah says: “Establish regular prayers for it restrains from shameful
and unjust deeds.” (Al-Ankabut 29:45)
A. Describe the conditions of prayer which must be fulfilled before performing Salah. [10]
There are certain conditions which need to be fulfilled before a person can perform Salah. These
conditions include intention, time, purity, Sattar, and lastly, facing towards Qibla.
The niyat or intention of prayer must be made before starting the prayer. The intention should be
made in the heart and not out loud, since the Holy Prophet ‫ ﷺ‬and his companions never did that
way. If a person prays without forming the proper intention, then his prayer is considered invalid. The
Holy Prophet ‫ ﷺ‬said: “Actions are but by intentions and each person will have but that which he
intended.” (Sahiḥ al-Bukhari). Niyat is done by naming what namaz you are offering (Fajr, Zuhr,
Asr, Maghrib Isha) and the number of raka'ats being offered. Also mention whether the prayer is
farz, nafl, or sunnat. The word “Qaza” must be added in the niyat if the prayer you intend to offer is
Qaza.
Another condition of prayer is the time of the prayer. Any prayer offered before its time has begun
is not valid, or after it had lapsed, except for a valid reason. Each prayer has its appointed time
range and for a prayer to be valid, it has to be offered within that time span. Allah says: “Verily,
As-Salah (the prayer) is enjoined on the believers at fixed hours.” (4:103). The farz prayers are Fajr,
Zuhr, Asr, Maghrib, and Isha. The Fajr prayer is the early morning prayer offered at the first light of
dawn. The Zuhr prayer is offered in the early afternoon. Asr is offered in the late afternoon. Maghrib
is offered at sunset in the evening And Isha is offered early in the night. Here it must be noted that,
praying at the time that the sun is rising or setting or is in the Meridian (midday) is prohibited and
this is for both farz and nafl prayers.
Purity is another condition which is needed to be fulfilled. There are two types: purity from ritual
impurity (Hadath) and purity from tangible impurity (Najas). To explain further, impurity from major
and minor ritual impurity is when a person prays when he is in a state of ritual impurity, his prayer is
considered invalid. The Holy Prophet ‫ ﷺ‬said: “Allah does not accept the prayer of one of you if he
becomes ritually impure, unless he does wudu.” (Bukhari 6954) and Quran says: "He loves those
who keep themselves pure and clean" (2:222).
Allah says regarding Wudu: “O Believers! When you prepare for prayers, wash your faces and your
hands up to the elbows, and wipe your heads, and your feet to the ankles … and [if you] do not find
water then betake yourselves to clean earth and wipe your faces and your hands with it.” Wudu
has certain conditions that need to be met to validate the wudu. The first, is the intention to make
Wudu. The words can be: "I intend to perform the Wudu for securing Allah's good pleasure and in
compliance with His command." Preferably, Wudu should be performed while facing the Qiblah.
Water and the place of Wudu must be clean and the Wudu should be carried out without any
pauses, to prevent the drying up of any part whilst the Wudu is being performed. All body parts
should be washed starting from the right side followed by the left. None of the body parts mentioned
in the Sunnah should remain dry. Teeth should be cleaned with a miswak (or toothbrush) before or
after the Wudu, as this is recommended.
Purity from tangible impurity is when a person prays with some physical impurity on him. And
despite, being aware of it prays, then his prayer is not accepted.
The worshipper should also avoid impurity in the body, the clothing, as well as the place. If there is
a sign of impurity in any of these, then the prayer is not valid.
Another condition is the covering of Sattar. The Sattar of a man in prayer, is the area from his navel
to his knees. The woman’s Sattar in prayer, is her full body except her face and hands. The cover
must not be transparent. Allah says: “Children of Adam, dress well when you attend any place of
worship.” (7:31)
The last condition is facing of the Qibla, i.e. towards the direction of the Ka’aba. If a person offers
an obligatory prayer facing anywhere other than the Qibla, when he is able to face it, then his
prayer is invalid. Allah says: “Turn your face, then, towards the Sacred Mosque.” (2:144)
A. Describe how regularly daily prayer (Salah) is performed. [10]
Salat is among the most important obligations of the Islamic faith for Muslims. It reminds us the
opportunities to seek His guidance and forgiveness. It also serves as a reminder of the connection
that Muslims all over the world share through their faith and shared rituals.
As with other faiths, Muslims must observe specific rituals as part of their daily prayers. Before praying,
Muslims must be clear of impurity of the mind and of body. Their clothes, place of worship etc. should
be clean from impurity otherwise the prayer is considered void. It is a prerequisite for Muslims to
engage in ritualistic washing of the hands, feet, arms, and legs, before praying. The minor form of
this purification is called Wudhu, while the major form is called Ghusl. Wudhu involves set of
techniques and normally all have to be performed three times, with exception to few. The first is
making Niyyah after which face is washed first (thrice), and then arms are washed till elbows
(thrice), then head and ears needs to be wiped with water. Lastly, feet need to be washed (thrice)
which marks the end of ablution.
However, sometimes water is not available in the vicinity of one’s residence. For this, the purification
can be performed with clean earth or soil and is called Tayammum (dry ablution). About this, the
Holy Qur’an states: “O Believers! When you prepare for prayers, wash your faces and your hands
up to the elbows, and wipe your heads, and your feet to the ankles … and [if you] do not find water
then betake yourselves to clean earth and wipe your faces and your hands with it.”
For Tayammum, first Niyyah should be made, then hands should be rubbed on the earth and then
on the face, all the way to the ears, and lastly, the hands should be cleaned from the wrist to the
fingers.
After the ablution, the believer needs to find a place free from any impurity. If the place of worship
is impure, the prayer will not be accepted. Not only this, the time of the prayer is also to be paid
heed to; praying before or after the time invalidates the Salah.
Traditionally, prayers are said while standing on a prayer mat, though using one is not necessary.
The prayers are always recited in Arabic while performing a series of gestures and movements
intended to glorify Allah and declare devotion called, Rak'ha. The Rak'ha is repeated 2-4 times,
depending on the time of day. The following is the method of offering Namaz:
Takbir is when worshippers stand and raise their open hands to shoulder-level, proclaiming “Allahu
Akbar”. Qiyam is still-standing, the faithful cross their right arm over their left across their chest or
navel. The believer first recites Sana, then he recites Tawuz i.e. “I betake myself to Allah for refuge
from the accursed Satan”, and then Tasmiyah i.e. “In the name of Allah, the Beneficent, the
Merciful.” After that, Surah Fatiha is recited followed by another surah or at least 3 verses of a surah.
This is known as Qirat. After that is Ruku in which worshippers bow toward Makkah, place their hands
on their knees, and recite Tasbih-e-Ruku which is: "Glory be to God, the Greatest", three times. After
that is the second Qiyam in which the faithful return to a standing position, arms at their sides
(Qaumah) and Allah's glory is proclaimed again. After Qiyam is Sujud in which worshippers kneel
with only palms, knees, toes, forehead, and nose touching the ground, while reciting Takbir. In this
position, the Tasbih-e-Sajdah i.e. “Glory to my Lord, the Most High”, is recited at least 3 times. There
is a short gap between the 2 prostrations known as Jalsa. After that is Tashahhud, in which the
believer is transitioned into a seated pose, feet beneath them and hands on laps. This is a moment
to pause and reflect on one's prayer. Lastly, Sujud is repeated and then Tashahhud is repeated in
which first Tahiyya and then Durud is recited followed by, a prescribed prayer. Prayers to Allah are
said, and the faithful raise their right index fingers briefly to proclaim their devotion. Worshippers also
ask Allah for forgiveness and mercy. After this comes the, Taslim in which believers turn their face to
the right and looking over the right shoulder, say: “Peace be upon you and the mercy of Allah”.
Then turning his face to the left looking over the left shoulder, he repeats the same words. This is
basically a Salam to all the Kiraman Katibeen.
Conclusively speaking, missing prayers is considered a serious lapse of faith for a devoted Muslim.
However, if missing a prayer is inevitable, tradition dictates that Muslims should make up their missed
prayer as soon as possible or at the very least, offer the missed prayer as part of the next regular
Salat.
A. Describe main characteristics of congregational prayers on Friday. [10]
Jummah (Friday) means to congregate, gather or get together. All Muslim men in a community
should try to gather for this prayer. In the weekly social ceremony of Muslims, Friday congregational
prayer occupies a special status. It is not only an act of worship, but also an expression of Muslim
power and the magnificence of Islam. Allah has placed a significant amount of reward for the Friday
congregational prayer. It is highly necessary for Muslims to prepare themselves for Friday prayer.
The Qur’an says: “O ye who believe! When the call is proclaimed on Friday (the day of assembly)
hasten earnestly to the remembrance of Allah and leave off business (and traffic) that is best for you
if ye but knew.” (62:9)
There are special preparations for this prayer. Muslims need to purify themselves by bathing,
trimming their nails, wearing clean clothes, and applying fragrance. The Qur’an says: “O you who
believe! When you prepare for prayer, wash your faces and hands to the elbows; rub your heads;
and wash your feet to the ankles.” (5:6)
There are two Azans for the congregational prayer. Muslims should try to reach the Mosque on the
first azan. On reaching the Mosque, they should offer Tahayyat-ul-Masjid prayers and then four pre-
Farz Sunnahs. The second azan is called before the sermon. Before the prayer, there are two
obligatory sermons, While the Khutbah is being delivered, no conversation is allowed. Reading Holy
Qur’an, reciting Durood or even praying is forbidden. In the first one the Imam (one delivering the
Khutbah) shares socio-political issues with the congregation apart from inviting them to observe
piety and delivering Haqooq ul Ibad and Haqooq Allah. The second sermon consists of parts of the
Holy Qur’an. It is obligatory to listen to the sermons of the Friday congregational prayer. Because
the sermon is usually in Arabic, a second sermon may be delivered after the first Azan, in the native
language. At the end, dua is made for the betterment of the society. Non-participation in the Friday
congregational prayer for no valid reason at all is a sign of hypocrisy. Moreover, the appointed time
is from the beginning of Zuhr up to about an hour after the recital of its Azaan and later than that,
it is no longer permissible. The number of persons offering Friday congregational prayer, should be
at least five, including the Imam. Muslims are allowed to carry out their daily routine on Friday;
however, they must take a break for the Friday prayer.
After the sermons, Iqamat is called, and people arrange themselves in rows. As Friday prayer is
offered in place of Zuhr prayer, the Farz are prayed in 2 Rak’ahs and cannont be prayed alone or
after the set time. Muslims should say the prayer together behind the Imam. If someone is unable to
perform this prayer in congregation within the prescribed time, then he must offer the Qaza for Zuhr
prayer.
Other than this, there are certain people who are exempted from Friday prayer. Although women
are encouraged for Friday prayer in certain areas, they are not obliged to perform Jummah prayers.
Others exempted, include children, any ill person facing hardship if he goes to the Mosque, or who
fears that his illness will deteriorate by going to the Mosque. Also that person is exempted if he/she
cannot manage in the absence of another person. Additionally, any person traveling is also
excused from performing Friday prayer. This is based on the fact that the Holy Prophet ‫ ﷺ‬traveled
and did not perform Jummah prayer but only prayed the Zuhr and Asr together. The Holy Prophet
‫ ﷺ‬said: “The Friday congregational prayer is obligatory for every Muslim, except the slave, the
woman, the child and the sick.” (Abu Daud)
B. How does Salah help keep the community united? [4]
Prayer is the second most important Pillar of Islam and is the most regular compulsory action in a
Muslim’s life. In fact, it is the one act that must be fulfilled at least five times a day, regardless of the
conditions. Salah is an excellent way to bring the Muslim community together. This is evident through
the fact that Muslims perform the prayer at the same time, together. When the prayer is performed
in congregation, it develops brotherhood, equality and humility between Muslims. The worshippers
stand in rows, shoulder to shoulder, without any distinction of race, nationality, color, wealth, or
status, and all pray together as one body. Muslims experience a sense of unity, performing the same
task and the same act togetherly. Also, communal prayers give opportunity to help each other and
solve problems which in turn leads to better social relations. Hence, this act of unity helps demolish
all barriers which stand between men. The Holy Prophet ‫ ﷺ‬said, “Prayer in congregation is better
than praying alone by 27 degrees.” (Sahih al-Bukhari 619, Sahih Muslim 650)
B. Explain the importance of Mosques to the Muslim community OR a Mosque as the focal point in
Muslims' lives. [4]
A Mosque is generally a very emblematic place for the Muslims all over the world. It is a place where
Muslims not only gather to pray to Allah as a congregation, but it also serves as a community center
for education and guidance, called Madrasas. Along with this, many Muslims go to Mosque as a
form of retreat from the worldly activities and engage in spiritual healing. Mosques serve as a focal
point as it also considered a place for social gathering; Friday prayers, Eid prayers, and even funeral
prayers are held at Mosque. The appearance of the Mosque symbolizes the strength and unity of
Muslim community between other communities. It exhibits the power and stronghold that Muslims
possess and creates fear within the hearts of the enemies. Some Muslims at times withdraw to
Mosques, for the conclusion of Ramadan, an act called Itiqaf. Additionally, praying in Mosques is
also considered to have greater reward than praying alone at home. The Holy Prophet ‫ ﷺ‬said,
“Prayer in congregation is better than praying alone by 27 degrees.” (Sahih al-Bukhari 619, Sahih
Muslim 650)
A. Write about the following:
1. The benefits of private prayer (du'a) in a Muslim's life

2. The times when God is thought most likely to accept du'a. [10]
The importance of Dua is shown in the following Hadith: "Dua is the very essence of worship". Dua is
an Arabic word, meaning “calling”. Dua is a supplication directed towards Allah, to show gratitude
or ask for our wishes in hopes that they are granted.
Because Dua has the power to seek Allah Almighty’s help, it has the power to change the fate of
the supplicator. Dua is a special phenomenon where one submits to the will of Allah, and accepts
Him as the Supreme Lord, with all the power to change whatever lies in this universe for the sake of
His pleading servant. Allah says in the Quran, "When my servants ask you about me, (tell them), I
am really close to them, I listen to the prayer of each supplicant when he invokes me." (2:186)
Dua can be made in any language and by anyone, in any condition or state though, it is best to
be in Wudu and Sajdah, and facing the Qiblah. It can be about anything in the world, whether its
about one's own affairs; the sick; one's relatives; for the betterment of the entire ummah. Sincere
duas that come from the heart, give one a sense of close proximity to their God, and a feeling of
its acceptance. It makes one realize that 0He is not a being far off who does not care for His
believers, rather he is close by and answers prayers that are made with a sincere faith in him. The
Prophet ‫ ﷺ‬said, "Allah does not turn away, empty-handed, the one who calls upon Him in prayer",
and: "Whoever desires that Allah respond to his Duas under adverse and difficult conditions, he
should make Dua abundant in the days of ease and comfort."
There are some certain occasions when Dua is more likely to be accepted. These include Dua
made while travelling, or visiting the sick. Additionally, the Duas made in the third part of the night
(while offering tahajjud) are also especially accepted. Same is the case with duas made while
prostrating, in between Azan and Iqamah, on the day of Arafat, while facing injustice and on
Fridays. A dua’s likelihood to be accepted also increases if it is made at Maghrib time, after a Farz
prayer, or while fasting (in Ramadan, especially on the Night on Power, or during nafl fasts)
B. Explain the main difference between regular prayer (Salah) & personal prayer (Du’a). [4]
Regular prayer, refers to the five daily prayers and they form the second Pillar of Islam on which we
build our faith. Regular prayers have a set pattern described in Qur’an and Sunnah and are always
performed in Arabic language. It is an obligation on every Muslim male and female and can only
be exempted based on certain conditions laid down by Allah. In addition to this, regular prayers
have fixed timings and performing before and long after the fixed amount of time can render the
prayer invalid. Besides, it is indispensable to face the Qibla while performing Salah; facing in any
other direction voids the prayer. Adding to this, a Muslim has to perform ablution or a bath before
they start Salah. Lastly, regular prayers have set of actions and are actually worship to Allah. The
Qur’an says: “And I have chosen you, so listen to that which is inspired to you. Verily, I am God!
There is none worthy of worship but I, so worship Me and offer prayer perfectly for My
remembrance.” (20:13-14)
Personal prayer, on the other hand, is a supplication, which can be illustrated as an intimate
conversation with Allah at any time or in any language. Personal prayers are voluntary, they do not
have a set pattern or language like regular prayer and can be offered whenever a person desires.
Also, there is no purification needed for Du’a, neither is there any attached condition to be met
before performing personal prayer. In addition to this, Du’a is a request from Allah regarding oneself
or for others and can be recited during or even after formal prayers. The Holy Qur’an says: “And
your Rabb (Cherisher and Sustainer) said: Invoke Me (i.e. believe in My Oneness) (and ask Me for
anything) I will respond to your (supplication).” (40:60)
A. What is the purpose of prayers in congregation, for Muslims? [10]
Islam has emphasized upon the sacred effects of agreement, harmony, and uniformity amongst
fellow Muslims. The performing of daily prayers in congregation is personification of that.
Congregational prayer is an introduction to unity among the ranks, closeness of hearts, and
promotion of the spirit of brotherhood. The Messenger of Allah ‫ ﷺ‬has said: “Prayer in congregational
is better than the prayer of one man by himself by 27 times.” (Agreed)
Muslims are enjoined to pray congregational prayers in a Mosque; only Farz are to be said in
congregation and the other Rak’ahs are to be aid alone. One person with Imam will constitute a
congregation even if the other person is a child or a woman. In a 2-person congregation, the
follower of the Imam stands to his right and the Imam may move forward if a third Namazi joins. If
the congregation is of females, the Imam and followers may stand in a straight line if the total
number of women is odd. In case it is even, the women stand to the right of the female Imam. All
Imams should be well-versed in the Quran and Hadith. The followers of the Imam mostly stand
shoulder to shoulder. The Iqamah is first called, followed by the intention to pray.
Although women are allowed to join the congregation, however their prayer in their houses is
considered better. Congregational prayer is necessary upon every male, however, only in the case
of rain, extreme weather, or illness, they can pay pray their homes.
Praying at congregation was the practice of the Prophet ‫ ﷺ‬and his companions who always led
the congregational prayers of the believers five times a day at Masjid-e-Nabwi. Due to this, great
importance has been placed upon prayer in congregation. Regarding this, Allah says: “And bow
down your heads with those who bow down (in worship).” (2:43)
And in another instance, the Holy Prophet ‫ ﷺ‬said: “If there are three persons in a village or even in
a desert and they do not pray together, the devil would surely overtake them. So always pray Salat
in congregation, for a wolf only injures a solitary sheep.” (Abu Daud)
Along the religious benefits, congregational prayers also produce social benefits since, it shows the
power of Muslims when they are gathered together. It eliminates discord among Muslims and strike
fear in the hearts of the enemies. The gathering of all the people living in a locality five times daily
in the Mosque helps in the establishment of healthy social relations between variegated sections
of the Muslim community. This gathering becomes larger in the weekly Friday prayer and get even
larger, during the two Eid gatherings. The gathering reaches its climax on the occasion of the annual
pilgrimage when Muslims from all parts of the world assemble together in Makkah.
Moreover, in congregational prayer, individuals stand in a single row, setting aside all distinctions of
status and promoting an atmosphere of equality and brotherhood. This arouses purity and empathy,
for fellow being and makes believers experience a sense of unity that has courage and strength as
a by-product. In the Mosque, a king may stand shoulder to shoulder with his poorest subjects; and
the white man with the black. It makes believers realizes that all men are equal before Allah.
All in all, the lessons of equality, fraternity and brotherhood, when put into practice, serve as a
foundation for the unification of the human race. The concept of equality amongst mankind and
brotherhood of Muslims would have been considered incomplete and purposeless if Islam did not
put it into practice through the institution of congregational prayers.
A. Explain how and why Muslims celebrate Eid-ul-Fitr and Eid-ul-Azha. [10]
Eid-ul-Fitr takes place on 1st of Shawal after the completion of fasting during the month of Ramadan,
whereas Eid-ul-Adha is celebrated on 10th of Dhu al Hijja to mark the completion of Hajj. Eid means
“recurring happiness” or “festivals”; they were prescribed in 2 AH. It is Sunnah Mu’kkadah as the
Prophet ‫ ﷺ‬performed these prayers and ordered the men and women to go out to attend them.
Although there are many similarities between the two festivities in terms of the acts to be carried
out and the rituals that must be performed, the two occasions are focused on very different aspects
of Islam. Both Eids are the days of rejoicing and celebration. The Holy Prophet ‫ ﷺ‬said: “The days of
Tashriq (the days in which the Eid is celebrated) are days of eating and drinking and of remembering
Allah, the Exalted.” (Sahih Muslim)
To explain further, Eid-ul-Fitr marks the end of Ramadan and traditionally lasts for approximately 3
days. The festivities are characterized by thanking Allah for his help and blessings through the
successful completion of the month. On the other hand, the celebration of Eid-ul-Adha comes at
the end of the time linked to the annual pilgrimage of the Hajj. The purpose of these festivities is to
celebrate, remember, and honor the devotion and submission of the Prophet Ibrahim to Allah. This
comes in the form of sacrificing of an animal in the name of Allah which is conducted immediately
following Eid-ul-Adha Salah. It is desirable to congratulate each other on Eid. Jabir ibn reported:
“When the companions of the Prophet ‫ ﷺ‬met each other on the day of Eid, they would say to each
other, ‘taqqabbal minna wa minka’ (may Allah) accept it from us and you.”
On Eid day, it is preferable, to bathe and wear one’s best clothes. On the morning of Eid ul Fitr, one
should eat an odd number of dates (1, 3, 5), as this is a tradition in the Sunnah. On Eid ul Adha, one
should eat from the sacrifice, which usually means delaying eating till after the prayer. This doesn’t
apply for those who donot sacrifice an animal.
The day of Eid is starts with the attending of special congregational prayers, and the time for it
begins from sunrise up until noon. Neither there is any call to prayer or Qaza for Eid prayer, nor does
it substitute Fajr prayers and can only be offered in congregation, preferably in an open space. It is
recommended that both men and women offer these prayers. The prayers of Eid ul Adha may be
offered earlier to allow more time for sacrifice.
Eid prayers consist of 2 Rak’ah, during which it is recommended to pronounce 6 extra Takbirs.
Worshippers raise their hands during each pronouncement of the extra Takbir. The Eid prayer is a
regular prayer, with 3 additional Takbirat after the Sana’ in the frst Raka’at and in the second rakat
3 additional Takbirs are voiced before the Ruku. The method of prayer for Eid-ul-Fitr and Eid-ul-Adha
is the same. The two Rak’ah involves the Imam reciting in each, Surah Fatiha and other passage
from the Holy Qur’an in an audible voice. The intention for prayer is in these words: “I intend to offer
two Rak’ahs Wajib of Eid-ul-Fitr/Eid-ul-Adha (as the case may be) with six additional Takbirs, behind
this Imam and I am facing the Holy Ka’aba.”
When the Imam recited the Takbir-e-Tehrima, i.e. “Allahu-Akbar” in a loud voice, the Muqtadis
(followers of the Imam) should also do the same, in a low voice and fold their hands below their
navels as in other prayers. Both the Imam and the Muqtadis now recite Sana in a low voice and
after that, the Imam raises both hands up to the ears and says the Takbir, i.e. “Allahu Akbar” in a
loud voice; the Muqtadis imitate the Imam. They the lower their hands and keep them hanging by
their sides and repeat the act twice. After the third Takbir, the hands are to be folded in the usual
manner; they now recite Tasmiyah, Surah Fatiha and some other Surahs. The Muqtadis should listen
attentively and not recite anything and only say, “Ameen” in a low voice after Surah Fatiha. After
this, the first Rakat should be completed in a usual manner.
In the second Rak’ah, the Imam recites Tasmiyah, Surah Fatiha and some other Surah; the Muqtadis
attentively listening to it and just say “Ameen”. After this the Imam raises his hands and recited the
Takbir in a loud voice, the Muqdatis do the same in a low voice. They now bring their hands down
and keep them hanging by their sides. The hands should be raised and lowered and the Takbir is
being said two more times. Both the Imam and the Muqtadis now say one more Takbir without
raising their hands and bow down for Ruku. The second Rak’ah should be completed in the usual
manner. After the two Rak’ah of prayer are over, the Imam delivers the sermon in two parts with a
short break in between. The Khutbah is Sunnah and should be heard attentively.
The sermon of Eid-ul-Fitr draws the attention of the audience to Sadaqah-ul-Fitr. which is a charity
obligatory on every Muslim who can afford it. This charity is more rewarding and preferable if it is
distributed before the prayers, so that the poor may also be able to celebrate the day in festive
and cheerful spirit. On the other hand, the sermon of Eid-ul-Adha draws the audience’s attention
towards the duty of sacrifice which is to be observed by every Muslim with means. It is preferable to
slaughter the animal of sacrifice on Eid day after prayers. The sacrifice of an animal on second or
third day of Eid is also acceptable.
The reasons why Eid is celebrated, are all linked by the importance of charity. Eid-ul-Fitr falls at the
end of Ramadan, which is itself the time of Zakat, the giving of necessary food to the less fortunate,
and additionally, many Muslims chose to give their Zakat during Ramadan. Eid-ul-Adha is the time
for sacrificing of animals, which is used for the provision of a sacrificial animal to the more poverty-
stricken people of the community, allowing everyone to take part in this important celebration. The
Holy Prophet ‫ ﷺ‬said: “The first thing to be done on this day (first day of Eid-ul-Adha) is to pray; and
after returning from the prayer we slaughter our sacrifices (in the name of Allah) and whoever does
so, he acted according to our Sunnah (traditions).” (Sahih al-Bukhari 951)
Times of Prayers:
1. Fajr: Prayed in the early morning, the time for this prayer starts at the break of dawn and ends
just before sunrise. One should not pray while the sun is rising as it is undesirable or makruh.
2. Zuhr: Prayed in the early afternoon. The time for this starts when the sun starts to decline and
ends when the shadows of everything become twice the size of what they were at midday.
3. Asr: Prayed in the late afternoon. The time for this starts when the time for zuhr prayers ends and
ends just before sunset.
4. Maghrib: Prayed in the evening after the sun sets and the time for this prayer ends when darkness
engulfs everything. While the sun is setting, no prayers should be offered and the Quran should
not be read.
5. Isha: Prayed in the early night. The time for this starts with the darkness and ends before dawn.
However, it is better to offer it before midnight.
Conditions of Tayammum:
1. If water is not available,

2. If the individual is bedridden due to illness or injury,
3. If a part of the body can not be washed due to injury, surgery, etc.
4. The Quran says, "If you are ill or on a journey... And you find no water, then take for yourselves
clean sand or earth and rub therewith your faces and hands. Allah does not wish to place you
in a difficulty, but to make you clean." (5:6)
Method of Tayammum:
1. Recite the Tasmiah.

2. Make the intention for Tayammum.
3. Then, both hands should be placed on clean and pure earth, sand or stone. A brick or earthen
pot may also be used.
4. The excess of sand should be blown away from the hands.
5. Both hands are then rubbed against the face like the face is washed in wudu. For men who have
beards, fingers are passed through the beard.
6. Hands are placed back on the clean earth, sand, or stone and the excess is blown off.
7. Then the hands are passed over the right arm up to the elbows and in the same way the left
arm.
Qaza Prayer (Delayed Prayer):
1. If one fails to offer their prayers at the appointed time, they are allowed to offer Qaza prayers.
2. Failure to offer prayer at the appointed time is sin unless there is a valid reason to do so.
3. Women in the period of childbirth, menstruation, mentally insane individuals, people in the state
of unconsciousness are exempted from offering the prayer in the appointed time.
4. While making the intention of prayer, the word Qaza is added.
5. If multiple prayers are missed in a day, the Qaza for these should be offered in the sequence
that they are missed and then the timely prayer should be offered.
6. If the number of missed prayers is too much and there is not enough time to offer all of them,
then the present prayer should be offered first.
7. Qaza is offered for Farz and Witr prayers alone.
8. No Qaza is offered for Sunnahs except for the Fajr prayers which should be offered before the
sunset of the same day.
Mosque/Masjid (the place for prayer):
1. Masjid means the place for prostration (sajda).

2. Mosque remains the center of the Islamic community.
3. Towns have been built around mosques in all of Islamic community.
4. Some common features of mosques:
a. Domes and Minarets (can be seen from a distance)

b. Mihrab: a niche in the wall to show the direction of the Ka'aba
c. Mimber: a tall chair from where the Imam can deliver the sermon (present on most mosques)
d. Calligraphy of the Prophet ‫'ﷺ‬s and Allah's 99 names.
e. Intricate designs known as, arabesques.
f. Big courtyards to accommodate large congregations.
g. No portraits/paintings of people or animals or statues are allowed in mosques, this practice
is forbidden in Islam.
Pillars of Islam
Fasting (Saum)
A. What are the moral, spiritual and other benefits of fasting in Ramadan? [10]
Fasting is a very special act of worship with variegated individual and communal benefits. The real
meaning of fasting is to learn Taqwa, which the person attains by refraining from evil acts. However,
in addition to Taqwa, fasting Muslims experience social and spiritual benefits such as closeness to
and consciousness of Allah. Fasting also strengthens the spiritual powers of the believer as it protects
man from all kinds of temptations. A person fasting experience great satisfaction as they
demonstrate their deep love for Allah by obeying His orders. The Holy Qur’an says: “Fasting is Mine
and it is I Who give reward for it. (A man) gives up his sexual passion, food and his drink for My sake.
Fasting is like a shield, and he who fasts has two joys: a joy when breaks his fast and a joy when he
meets his Lord. The change in the breath of the mouth of him who fasts is better in Allah’s estimation
than the smell of musk.” (Hadis Qudsi)
Fasting has various moral benefits. The believer renounces food, drink, and abstains from all other
enjoyments and pleasures willingly in obedience to the command of Allah. It builds the believers’
moral character as it teaches self-restraint. Fasting purifies the mind and helps a person gain control
over his desires, and teaches them how to modify their behavior and change bad habits into good
ones. The Holy Prophet ‫ ﷺ‬said: “Whoever does not give up forged speech and evil actions, Allah is
not in need of his leaving his food and drink.” (Sahi Bukhari) Fasting, hence, entails not onlt
abstinence from edibles but also from acting upon the whispers of the Satan, yet another reason
why Muslims learn self-control during fasts. They also make an effort to stay away from evils like
backbiting, slandering etc.
Moreover, fasting ensures the harmony and unity of society brnging about social benefits as well.
While fasting, Muslims experience hunger and thirst, making them aware of the conditions of the
poor and needy those have nothing to eat for the whole day. It brings the rich closer to the poor
and awakens sympathies in the heart of the rich for the poor. The rich then are incentivized to help
the poor, financially. This impacts the destitute as well and rids their heart of jealousy and ill-wil
towards the rich. Two socially isolated classes are brought together and in this brotherhood is where
the essence of Islam lies. Invitations for Iftar, despite any differences are put forth and Muslims are
ready to be generous towards their brothers and sisters.
Muslims gain spiritual benefits by learning self-control as they should control their temper. Holy
Prophet ‫ ﷺ‬said: "When the month of Ramadan starts, the gates of the heaven are opened and the
gates of the hell are closed and all the devils are chained". The Muslims fasting should remain calm
and refrain from harming others, verbally or physically. This increases patience and generosity
because they deprive themselves of essential commodities and pleasures and everyday activities
which they cannot follow. Fasting brings the sense of hope and optimism in Allah’s grace and
forgiveness. The Prophet ‫ ﷺ‬said, "Fasting is a shield and protection from the fire and from committing
sins". It cultivates in Muslims an attentive and sound sense of right and wrong. The Muslim keeps his
fast loyally, in secret as well as in public and acts in a way to please Allah and satisfy his own
conscience by being faithful in secret and in public. Fasting brings one closer to Allah, He says,
"Fasting is like a shield, and he who fasts has two joys: a joy when he breaks his fast and a joy when
he meets his Lord". The Prophet ‫ ﷺ‬said, "Allah said, 'All the deeds of Adam's sons (people) are for
them, except fasting which is for me. And will give the rewards for it. The rewards of good deeds is
multiplied by 10 to 700 times.’” Fasting also teaches gratitude as well as modesty. The previous sins
of a person are forgiven and this gives him another chance to follow the right path. The Holy Prophet
‫ ﷺ‬has said: “Whoever established prayers on the night of the Qadr out of sincere faith and hoping
for a reward from Allah, then all his previous sins will be forgiven, and whoever fasts in the month of
Ramadan out of sincere faith, and hoping for a reward from Allah, then all his previous sins will be
forgiven.” (Tirmizi)
Furthermore, fasting brings economic benefits for the Muslim community. During the month of
Ramadan, the rich spend generously on the poor to seek the blessings of Allah, enabling the poor
to fulfill their needs. The Holy Prophet ‫ ﷺ‬said: “During Ramadan, the provisions of the believers are
increased.” (Mishkat) People also like to pay more Zakat during Ramadan increasing the financial
aid for the needy. Not only this, the old and the permanently sick people also feed the poor and
the needy openhandedly during this Holy Month as fidyah, to make up for themselves not being
able to fast. Allah says, "And upon those who are able (to fast, but with hardship) – a ransom (as
substitute) of feeding a poor person (each day). And whoever volunteers excess, it is better for him."
(2:184)
Lastly, fasting is also a beneficial for the health of a person. Abstinence from food and drink for a
full month staves off obesity and lowers our heart rate and blood pressure, in addition to the
decrease in food-driven stress and anxiety. Furthermore, a Muslim experiences mental peace, as a
result of obeying and worshipping Allah. Thereby, both the spiritual and physical alters of a Muslim
are cleansed by fasting.
A. Write about the features of fasting during Ramadan and which Muslims are exempted from it.
[10]
Fasting is the fourth Pillar of Islam in which a person abstains from eating, drinking, intimate relations,
smoking, and trivial pursuits from dawn till dusk. It is regarded as the Holiest Month of Islam since
Qur’an was first revealed in this month. The Qur’an says: “Fasting has been prescribed for you as it
was prescribed for those before you so that you may refrain against sins.” (2:138)
Sawm is a form of worship which has its own characteristics and uniqueness. Unlike other forms of
worship, fasting is the longest form of it from somewhere around 15-16 hours a day or even more. A
certain routine has to be followed for the fast to be deemed acceptable.
During the Holy Month, Muslims wake up early to eat a pre-dawn meal called Suhoor, it is Sunnah
and there is a great reward and blessing in Suhoor. Muslims should make an intention for the fast i.e.
“I intend to keep tomorrow’s fast of Ramadan.” During the fast, Muslims are obliged to abstain from
anything considered Haram or Makruh. They do not quarrel, have disputes, indulge in arguments,
or do anything that is forbidden. They should also refrain from smoking, sexual intercourse or such
acts, medicines etc.; this is known as Imsak. They should try to discipline themselves morally and
ethically, besides gaining physical training and discipline. Moreover, observers should also not make
a show of their fasting by talking too much about it, or by showing dry lips and a hungry stomach,
or by showing a bad temper. During the fast, acts of charity and increasing worship e.g. reading of
the Qur’an is beneficial and highly rewarding. The Holy Prophet ‫ ﷺ‬said: “When the month of
Ramadan starts, the gates of the heaven are opened, and the gates of hell are closed, and the
devils are chained.” The Prophet ‫ ﷺ‬also said, "Everything has a best season and the best season of
the Quran is Ramadan".
Muslims carry out their normal day-to-day activities with these conditions in mind. The fast is broken
at the time of Maghrib prayer, called Iftar, after which consumption of food and other activities is
allowed: "And Eat and drink until the white thread of (light) dawn appears distinct to you from the
black thread (darkness of night)." (2:187) The fast is broken by reciting of the prayer: “O Allah! I
fasted for you and I believe in you and I put my trust in you and with the sustenance you have given
me, I now break the fast.” Many Muslims follow the example of Holy Prophet ‫ ﷺ‬by drinking water
and eating a date and then offering the Maghrib Namaz. They follow this with a meal often eaten
with friends.
Furthermore, there are two main components of fasting, intention and abstinence. A Muslim should
make a sincere intention to fast for the sake of Allah every day before dawn. The intention need
not be in words but must be with the sincerity of the heart and mind. Secondly, abstaining from
dawn to dusk from everything that invalidates fasting as mentioned previously.
Muslims should try to be present at the recitation of Qur’an in the Tarawih prayers during the course
of the month. These are offered communally mostly, and are led by Huffaz who recite the Quranic
texts. On the Night of Power (which can be any odd night of the last 10 days of Ramadan), the
reward of praying on this night is more than worshipping for a 1000 months. Many believe it to be
on the 27th night of Ramadan. Some Muslims spend the night in prayer, some Muslims withdraw to
mosques for the last 10 days of Ramadan which is called Itiqaf. During Itiqaf, they dedicate their
time to prayer and worship. Women can perform Itiqaf at their homes, by sectioning off one part of
their house for the purpose of Itiqaf. The fasts of Ramadan continue until the new moon of Shawal
appears.
Fasting in the month of Ramadan is obligatory upon every adult Muslim, male or female, who has
reached puberty, is sane and who is not sick or traveling. Sickness could be a temporary sickness
from which a person expects to be cured soon. Such a person should not fast during the days of his
or her sickness but must fast later after Ramadan to complete the missed days. Also, those who are
sick with incurable illness and expect no better health are also allowed not to fast, but they must
pay the Fidyah, which is giving a day's meals for each fast missed to a needy person. Instead of
food for one day, one can also give equivalent amount of money to a needy person. Additionally,
women in their menses and post-natal bleeding are not allowed to fast, but they must make up the
fast later after Ramadan. Lastly, pregnant women and mothers who are nursing babies can also
postpone their fasting to a later time when they are able to do so. If the breaking of the fast before
sunset is intentional, then a person has to pay the Kaffara in which he has to fast for 60 days
consecutively, in addition to Qaza, but in case of an illness, feed 60 people twice a day.
Pillars of Islam
Zakat (Almsgiving)
A. Outline the ways in which almsgiving (Zakat) is carried out. [10]
Zakat is the third Pillar of Islam; the word is derived from ‘Zakat’ which means, to increase or to bless.
Another connotation of the word as used in the Qur’an carries the sense of purification. Zakat has
been mentioned in the Qur’an 32 times, signifying its importance for a Muslim. The amount of
payment and distribution of Zakat was defined at Madinah in the second year of the Hijrat.
Zakat is a duty prescribed for the individual as a kind of worship, which is carried out just because
Allah ordered it. It serves a mission like eliminating the tension and conflict in the community,
liberating the payer from selfishness and developing peace of mind. It is important to notice that
Zakat is based upon a strong foundation since it is directed towards the peace and stability of the
whole of community. According to the Qur’an, the Zakat was decreed for mankind as far back as
those in the time of Prophet Ibrahim. The Holy Qur’an says: “We made them leaders, guiding by Our
command, and We inspired them to do good deeds, the observance of the Salat and the giving of
the Zakat. They were worshippers of Us.” (21:73)
Zakat is an obligation on every free, adult Muslim, man or woman, who owns the property to the
extent of the prescribed rate called, Nisab. Nisab states that the property has remained in one’s
ownership and possession in the form of lawful goods or money, uninterruptedly for full one year.
Moreover, there are certain requirements regarding almsgiving when its payment is made,
especially, in gold, silver and money, land crops, jewelry, domestic animals, minerals, agricultural
land and all kinds of traded commercial goods.
The Nisab was set by the Holy Prophet ‫ ﷺ‬at a rate equivalent to 87.48 grams of gold and 612.36
grams of silver. On cash, gold and silver, Zakat is paid at a rate of 2.5% and any person possessing
52.5 tolas of silver or 7.5 tolas of gold is liable to pay Zakat. Secondly, the owners of mines have to
pay one-fifth of the produce of mines, which is called Khums. Thirdly, the produce of agricultural
lands, is also to be paid Zakat for, this is called Ushr, are also found in Qur’an. It is levied at the rate
of one-tenth of the agricultural produce of lands benefitting from rain or some natural spring, and
one-twentieth of the produce of artificially irrigated lands. Fourthly, all the articles of trade,
exceeding 200 Dirhams are liable for Zakat. Fifthly, for every 40 sheep or goats, 1 goat is liable for
Zakat. On 30-40 cattle, 1 calf of 1 year is liable for Zakat. On every 40 cattle, a 2-year-old calf is
liable for Zakat. On every 5 camels, 1 goat or sheep is liable for Zakat. Lastly, Sadaqah-ul-Fitr is also
an obligatory charity given on the completion of the month of Ramadan. This is due on every Muslim
regardless of age and finances. It amounts to approximately 2.5 kilograms of wheat grain. It must
be given to someone who doesn’t possess wealth equal to the Nisab. For children, it must be given
by parents and for elderly with no source of money, it shall be given by their children.
In addition to this, Zakat is something that has been divinely ordained and is regarded as the right
of both Allah and the poor. Alms are given to a group of people which include those who are poor
and do not possess wealth equal to Nisab. Secondly, those who are extremely poor, needy, and
are forced to beg for food are responsible for Zakat. Thirdly, the administrators who are officially
appointed by an Islamic Head of State or government to collect Zakat or to other organizations
working for betterment of society. It is not necessary that they are poor or needy. Fourthly, the
indebted are liable for, who are unable to repay loans. It is conditional that the debt is not due to
any un-Islamic purpose. Fifthly, wayfarers and travelers who maybe well to do at home, but during
their journey do not possess basic necessities are liable for Zakat. They can fulfill their travel needs
and return home. Sixthly, slaves who work for remuneration and have an agreement with their
masters to purchase their freedom on payment of fixed amount or prisoners of war. Seventhly, newly
converted Muslims who need basic necessities of life are also dependable for Zakat. Lastly, those
people who have to fulfill an obligation but are unable to do so due to poverty are liable for Zakat.
The Holy Qur’an states: “Alms are for the poor and the needy and those employed to administer the
(funds); for those whose hearts have been recently reconciled (to truth); for those in bondage and
in debt; in the cause of Allah; and for the wayfarer.” (9:60)
Firstly, Zakat is not applicable on Haram earnings. The function of Zakat is to purify wealth, something
that is not possible on unlawful earning. Additionally, there are certain people who are not eligible
to be given Zakat, these include non-Muslims, one’s direct ancestor, offspring or relative
(parents/children/grandparents/grandchildren/husband/wife), descendants of the Holy Prophet ‫ﷺ‬
and people owning money upto the Nisab. Zakat is also not given to people in return for any kind
of work or service. Once Zakat is given, the receiver should become the owner of that amount,
hence, Zakat cannot be given to a dead person, to repay their debts.
A. How do the individuals and community benefit from almsgiving (Zakat)? [10]
Zakat acts as a bond between members of society, in which collective harmony is dependent on
individual harmony. It creates a settlemeny for the of elimination of various social problems by
establishing a concurrent atmosphere for both the rich and the poor. People come closer together
like a single family in which people have the means of showing compassion to those who cannot
fulfill their needs. Zakat has the way of preventing extreme financial disparity and associated evils
and crimes. Not only this, it also reduces or even eliminates social conflicts pertaining to finance
which includes interest payments. The payment of Zakat was defined at Makkah in the second
year of the Hijrat. It constructs a stable and functional community through increase in number of
donors who pay regularly. Zakat is not some voluntary charity, in fact, it is obligatory for those who
possess wealth according to Nisab. The Holy Qur’an says: “You shall observe the Contact Prayers
(Salat) and give the obligatory charity (Zakat) and bow down with those who bow down.” (2:43)
Paying Zakat is required of every adult, Muslim, man or woman who possesses wealth of a certain
minimum amount. It comes with various benefits to the society at large. Through investments, it leads
to an equal distribution of wealth in the society and prevents its accumulation in the hands of a few.
If people do not invest their wealth, it will gradually be consumed by Zakat; therefore, it is an
effective way of keeping wealth in circulation. It also prevents money from being hoarded; it leads
money to investment. Furthermore, it prevents individuals from nurturing animosity towards their
fellow-Muslims, and hence, from cooperating with the enemies of the society. Zakat reduces the
class struggle by abolishing the economic gaps between the have and have-nots by eradicating
the concept of begging because everyone is getting their rights. If the financial difficulties of the
have-nots are decreased, they will not engage in wrongful behavior such as theft or killing. The
Prophet ‫ ﷺ‬said: “If anyone of you is a guardian of an orphan who owns property, he must trade with
(invest) it and not leave it till Sadaqa (Zakat) consumes it.” (Tirmizi)
Further to this, Zakat has obvious benefits for the giver, where purification of an individual’s
possessions takes place through helping those in need of money. Muslims believe that giving to
others purifies their own wealth, increases its value, and causes one to recognize that everything
we have is a trust from Allah. Zakat also relieves a person of his debt. Allah says in the Quran, "The
parable of those who spend their substance in the way of Allah is that of a grain of corn, it grows 7
ears and each ear has a 1000 grains." (2:261) Zakat fastens together the Muslims since it is a kind of
social solidarity. Payment of Zakat provides openhandedness, generosity, and sympathy in a
Muslim towards the needy person. Allah says, "Take the charity (Zakat) from their wealth in order to
purify and cleanse them by way of it." (9:103) The rich also develop the feelings of love, compassion
and mercy toward the poor. As narrated by Abu Hurairah RA, the Holy Prophet ‫ ﷺ‬said: “The best
charity is that which is practiced by a wealthy person. And start giving first to your dependents.”
(Sahih Bukhari, Chapter 24, 507)
Zakat benefits the receiver not only financially but in other ways too. Zakat staves off the grudges
and ill feelings found in the heart of the poor and destitute. The poor develop the feelings of respect
toward the rich when they give them Zakat. The feelings of jealousy, hostility, and envy diminish
and even get eradicated. The rich will not oppress the poor and put them under obligation; the
poor will not develop the feelings of slavery, and hatred toward the rich.
Zakat is sacrificial giving which results in the welfare of the have-nots. On one hand, it indicates a
person’s sincerity of faith, while on the other hand it shows his commitment to sacrifice something
which he covets in the way of Allah. It is abiding by one of the pillars of Islam, upon which rests an
individual’s prosperity in this worldly life and in the Hereafter. A Muslim sternly believes that giving in
the path of Allah is acknowledging the fact that whatever wealth one possesses is in reality the
Almighty’s, and giving a monetary sacrifice is for one’s Lord. So it is a blessing for a receiver as well
as for the giver because by paying Zakat, the wealth of the payer also increases. And He says: “And
that which you give as a gift (to others) in order that it may increase (your wealth by expecting
something in return) from other people’s property, has no increase with Allah. But that which you
give in Zakat sincerely for the sake of Allah, those people shall have manifold increase.” (30:39) All
in all, Zakat benefits the whole of the society in one way or another. Not only this, it also cleanses
the wealth as well as the soul of the payer and reduces gap between the rich and the poor.
Pillars of Islam
Hajj
A. How do Muslim individuals and Muslim community benefit from the annual pilgrimage (Hajj)?
[10]
Hajj is the fifth and the last Pillar of Islam which was made compulsory upon all those Muslims who
are physically and financially healthy, in 9 AH. Allah says "Pilgrimage there to is a duty man owes to
Allah, those who can afford the journey". It is a form of worship which covers all the aspect of human
life; Muslims sacrifice their wealth, their time, and physical as well as mental energies in the way of
Allah Almighty. The pilgrimage is performed by Muslims to the Holy city of Makkah in Dhul Hijjah,
which is the last month of the Islamic calendar. The Holy Qur’an stated: “And [mention, O
Muhammad], when We designated for Abraham the site of the House, [saying], "Do not associate
anything with Me and purify My House for those who perform Tawaf and those who stand [in prayer]
and those who bow and prostrate.” (22:26). Additionally, Holy Prophet ‫ ﷺ‬said: "He who is not
prevented from performing the Pilgrimage by an obvious necessity, a tyrannical ruler, or a disease
which confines him at home, and dies without having performed the Pilgrimage may die if he wishes
to be Jew or Christian."
During Hajj, Muslims from all parts of the world come together and show their love for one another
and get to know each other. The Muslims demonstrate unity in time, place, actions and
appearance. All of them stand in the different locations of Hajj at the same time, doing the same
actions, wearing the same clothes; all with humbleness before Allah. They assemle before their Lord
in extreme humility, wearing two white sheets without any distinction between the rich and the poor,
the king or the servant, gather at the same place and utter the same words, called Talbiyah.
Furthermore, Hajj is the largest annual gathering of people anywhere in the world. People of all
colors, backgrounds, and wealth come together as equals in front of their Creator. Everyone wears
the same Ihram to signify that no one is better than his Muslim brother. This creates unity among the
Muslims of the world; it fosters brotherhood and love for the sake of Allah. Pilgrims enter into a state
of spiritual purity when they wear Ihram that is aimed at shedding symbols of materialism, giving up
worldly pleasures and focusing on the inner-self over outward appearance,
Hajj is a great spiritual experience. It brings the pilgrim closer to Allah, and he feels that the entire
barrier between him and his Creator are removed. In the Plain of Arafat, on these great occasion
hundreds and thousands of people assemble and proclaim together, “Here I am O Lord! Here I am”
(Talbiyah) and they feel that nothing stands between them and Allah.
Moreover, the sins of the person are washed away, the Prophet ‫ ﷺ‬said: “An accepted pilgrimage
has no reward except paradise.” (Agreed) and also: "The person who came on Pilgrimage to the
house of Allah, than neither committed an indecent sexual acts, nor indulged in any disobedience
of Allah, He will return home as (pure of sin) as he was on the day his mother bore him."
In addition to this, the season of Hajj brings a great deal of good in both spiritual and worldly terms,
as the Muslims may benefit by coming together, learning from one another and doing business. A
pilgrim is allowed to carry his trade during Hajj and it may bring him good fortune. Allah says, "it is
no crime in you, if you seek of the bounty of your Lord (during Pilgrimage)" (2:198). Due to Hajj trade,
transanction, tourism and economy flourish. People have the opportunity to discuss their dilemmas,
and get a chance to devise plans and strategies that may benefit the Muslims on an individual
level and evolve economic strategies that are beneficial to the entire Muslim world. The assembly
at Makkah every year provides the Muslim leaders an opportunity to discuss their common
problems and formulate a common policy that can be pursued by all Muslim countries in the United
Nation Organizations, the Security Council or other such world forums. Not only this, it also provides
them with opportunity to discuss and agree on many topics of common interest.
On a personal level, it is a form of Jihad for the sake of Allah and carries immense reward for the
one who does it in the prescribed manner. It is exhibited through the fact that Muslims continuously
remember Allah during Hajj, He is respected all the time when the pilgrims carry out certain activities
which includes reciting the Talbiyah, carrying out the ritual of Tawaf, traversing between al-Safa and
al-Marwa, standing in Arafat, staying overnight in Muzdalifah and stoning the Jamrah. The Holy
Prophet ‫ ﷺ‬stated: “Circumambulation of the Ka‘bah, going between al-Safa and al-Marwah and
stoning the Jimaar have only been prescribed to establish the remembrance of Allah.”
A pilgrim believes that he has moved closer to Allah and has had all their sins forgiven. This is an
experience that is to change a Muslim for the better. Conclusively speaking, Hajj teaches us
patience, discipline, and strengthens the bond between the Muslim communities.
A. “Pilgrimage to the house is a duty men owe to Allah, those who can afford the journey.” (3:97)
[10]
(i) For whom is the annual pilgrimage, Hajj, compulsory and which Muslims are exempted
from it;
(ii) What things are forbidden to Muslims while in a state of Ihram?
Hajj is the fifth Pillar of Islam and all Muslims able to do so are required to make the Hajj pilgrimage
to Makkah, at least once in their lifetime. It denotes both the outward act of physically travelling
and the inward act of a person's contemplation of their faith.
Hajj is compulsory on all those adult Muslims who are free and financially able. Basically, the pilgrim
should not be a person who is not in debt or has taken a loan especially for Hajj and arranged all
the basic need of journey and arrangements for himself as a dependent person. Also, a pilgrim
should also be mentally and physically sound which means that they can bear the hardship of
travelling to and from the House of Allah. Allah says: “Pilgrimage thereto is a duty; men owe to Allah
those who can afford the journey.” (Al-Imran 3:97)
Only obligatory on individuals who can afford the entire journey to and back from Makkah, the
duration of the stay and can also provide for their dependents back home while they are gone.
Allah says, "And take a provision (with you) for the journey" (2:197) Those who are not physically
able, because of old age or extreme sickness to leave their homes may delegate another Muslim,
who has already fulfilled their own obligation of Hajj, to perform it on their behalf. Moreover, when
it comes to woman performing Hajj, she needs to have a Mahram male, such as husband, father,
son, nephew etc., with her in order to proceed for Hajj. Without a Mahram male, she is not obliged
to perform Hajj. The Prophet ‫ ﷺ‬said, “A woman should not travel except with a dhu-mahram, and
no man may visit her except in the presence of dhu-mahram”, a man got up and said “O Allah’s
Apostle! I intend to go to such, and such an army and my wife wants to perform Hajj”, the Prophet
‫ ﷺ‬said, (to him), “Go along with her (to Hajj)”. (Sahih Bukhari)
There are certain activities from which the pilgrim must refrain from while they are in a state of Ihram.
These include cutting fingernails or toenails or any hair whether this is by pulling them out, cutting
them off, or otherwise. Moreover, using of perfume is also prohibited along with scented oil for the
head and beard. Addition to this, a man is prohibited from covering his head or part of his head in
Hajj with anything which is considered in the norm as a cover, however, they can use umbrellas as
it is not a head cover. Men are also not allowed to wear any sewn garment such as socks and sewn
shoes. For the women, they should not cover their face and hands, and wear shoes that cover their
ankles, but must cover their heads and wear loose clothing. Further to this, sexual acts are
prohibited in a state of Ihram and engaging in any kind of sexual activity invalidates the Hajj. Lastly,
hunting or killing of any animal or insect or cutting of any plantation is strictly forbidden during this
state. Marriage ceremonies and wearing gloves is also disallowed during Hajj.Lying, using foul
language and carrying weapons should also be refrained from. These restrictions ensure that the
pilgrims are focused on what they are doing and concentrating on Allah. Throughout the Hajj, they
also offer prayers to Allah while making their observances.
A. Describe the main events of annual pilgrimage (Hajj). [10]
Hajj is performed in Dhul Hijja and is a once in a lifetime obligation upon every stable and able adult
male and female. The performance of Hajj is a very strenuous and arduous form of worship, though
Muslims should attempt to go once in their lifetime, if they have the means. The main objective of
Hajj is to purify the soul in order to qualify for Allah’s mercy in the Hereafter. The Holy Qur’an says:
“Pilgrimage thereto is a duty men owe to Allah- those who can afford the journey.” (3:97)
The preparation of Hajj starts on 7th of Dhul-Hijja, when pilgrims enter into a state of devotion and
purity, called Ihram. At the station of Mawaqit (Miqat), men shed ordinary clothes and wear two
lengths of white cloth without seam, called Izar and Rida, and women can wear regular clothing as
long as it is clean and modest, with veils covering their heads but not their faces.
The first day of pilgrimage start on 8th of Dhul-Hijja and pilgrims commemorate this by performing
Tawaf around Ka’aba. They walk counterclockwise seven times and if a pilgrim is near enough to
the Ka’aba, they can touch the Black Stone, and if not, they raise their hands in a salute, palm
facing the Stone. There are two necessities to perform for the male pilgrim which are Al-Idhtebaa
and Al-Raml. Al-Idhtebaa involves placing the middle of one’s Rida under his right arm and the
ends of it over his left shoulder from the start till the end of Tawaf. On the other hand, Al-Raml
involves speeding up one’s pace with the small steps during the first three circuits. The last four
circuits can be done at a normal pace.
Next, the pilgrims perform the Sa’i which is a ritual of running seven times between the two hills of
Safa and Marwah, the act honours Hazrat Hajira's search for water for her son Ismail. The pilgrims
begin with a Niyat of Sa’i, and during each round, men should run the distance between the two
green pillars following the practice of the Holy Prophet ‫ﷺ‬. Regarding this act, the Holy Qur’an says:
“Behold! Safa and Marwa are among the symbols of Allah. So if those who visit the house in the
season or at other times should compass them around, it is no sin in them. And if anyone obeys his
own impulse to good, be sure that Allah is He Who recognizes and knows.” (2:158)
After the Sa’i is completed, men should shave or trim their hair, while women should clip their hair
the length of a fingertip. After this completion of Sa’i, the pilgrims move from Makkah to Mina, which
is a small village where they spend a night and prepare themselves for the second day. On the
morning of 9th Dhul-Hijja, the pilgrims travel to the Plain of Arafat where they perform the Wuquf as
the Prophet ‫ ﷺ‬said, “Hajj is halting at Arafat”, a rite in which they spend the entire day standing or
sitting near Mount Arafat asking Allah for forgiveness and making supplications. This is the climax of
the Hajj when Muslims believe that the misdeeds of their lives, until this time, are forgiven. The prayers
of Asr and Zuhr are performed together in this Plain. Also, the Hajj sermon is also delivered here.
After sunset on the day of Arafat, the pilgrims leave and travel to a nearby open plain called
Muzdalifah, where they spend the night and gather pebbles for the next day. On the third day, 10th
of Dhul-Hijja, the pilgrims move before sunrise, this time back to Mina. Here they perform the Rammi
ceremony, during which they throw the stone pebbles at three pillars that represent Satan. The three
pillars are Jamarat al-Aqaba, Jamarat al-Wusta and Jamarat al-Sughra.
After throwing the pebbles, most pilgrims slaughter an animal and give away the meat to the poor,
the act called Udhiya. This is a symbolic act leads to the Eid-ul-Adha which shows their willingness
to part with something precious to them, as a remembrance of Ibrahim who was prepared to
sacrifice his son at Allah’s command. After the sacrifice, people are released from their prohibitions
and most cut their hair or shave for the next day's events. Quran states: “The sacrificed camels, We
have made for you as among the symbols from Allah: in them is much good for you. Then pronounce
the name of Allah over them as they are lined up for sacrifice. When they are down on their sides
after slaughter, eat from them and feed others.” (22:36)
The act of Rami is carried out on the eleventh and twelfth days as well. Over the next two to three
days, the pilgrims return to Makkah and perform the Tawaf and the Sa’i, and drink from Zamzam.
This marks the completion of Hajj after which the pilgrims start to leave for their home.
There are certain acts which are strictly prohibited for the pilgrims to carry out. If there are done with
intention, they can make the Hajj void. For the next three days of Hajj, pilgrims must not smoke,
swear, shave, cut their nails, or have sex. Fighting and arguments are banned, and pilgrims are
prohibited from hunting or killing anything. Along with this, they are not allowed to use any scented
oil, perfumes, colognes, soaps, and make up. They are not allowed to perform any marriage
ceremony, wear gloves, carry weapons, men are not allowed to cover their heads, and women
are not allowed to cover their face and hands, or wear any shoes covering ankles. These prohibit
ensure that pilgrims are focused on what they are doing and concentrating on Allah. Throughout
the Hajj, the pilgrims also offer prayers to Allah while making their observances.
Overall notes of all components of Hajj:
Hajj is the last Pillar of Islam. It is performed in the last month, Dhul Hijja of the Hijri year. Hajj is the
name of a journey to Islamic sacred destinations in and around Makkah, a city in Saudi Arabia. It is
required to perform at any rate if a Muslim is physically fit enough and monetarily ready to embrace
the journey. Each year, millions of Muslims travel from different part of the world to Makkah to
perform Hajj.
There are three ways in which Hajj can be performed. Hajj al-Tamattu involves performing Umrah
during the months of Hajj usually a few days before the Hajj is due to start, before carrying out the
rites of Hajj when the pilgrimage begins. Hajj al-Qiran means that the pilgrim combines both Hajj
and Umrah. Here, the pilgrim still in the state of Ihram until finishing all the rituals. The difference from
Al-Tamattu Hajj, is that here the pilgrim has to perform only one Tawaf and one Sa’i. Also, the pilgrim
has to sacrifice an animal. In Hajj al-Ifrad the pilgrim declares his intention for solely Hajj, only via
chanting “O Allah! I answer your call to perform Hajj.” The pilgrim shall perform Tawaf, and Sa’i. The
pilgrim shall be in the state of Ihram until throwing the embers of Aqaba. Regarding the ritual of Sa’i,
the pilgrim can perform it after Tawaf Al Ifadha or delay it to the Tawaf in the tenth day. Also, there
is no need for animal sacrifice in that type of Hajj.
Meeqats are prescribed places for entering into the state of Ihram on all the four sides of Makkah,
as set for Muslims by Prophet Muhammed ‫ﷺ‬. The five places of Meeqat for Umrah & Hajj are Al-
Juhfah, Dhul-Hulaifah, Dhatul-Irq, and Qarn-Al-Manazel Yalumlum. When entering Ihram, it is
forbidden that a man ties knots or wears stitched clothing–even footwear. While women might
choose to wear a Hijab if they wish, their faces must remain exposed.
Men are to change into their clothing of Ihram while the women only need to make their intention
at that time in the clothing they are already wearing. There is no specific clothing designated for
women, except that they are prohibited from wearing the veil and gloves. As for men, they must
assume their Ihram at the Meeqat by wearing two pieces of fabric called the Izar and the Rida. The
Rida covers the top half of the body, while the Izar covers the lower half. No other clothing is allowed
to be worn in addition to these.
While in a state of Ihram, there are some acts that are forbidden to pilgrims. This includes sexual
activities, obscene or immoral speech and committing sinful acts, cutting their hair and nails or
wearing perfume, hunting, wearing gloves, getting married or arranging a marriage for someone
else, men wearing anything on their heads, and women covering their faces.
Niyyah is the intention of performing an act of worship. In any type of Islamic worships Niyyah is
generally done in the heart, not by the tongue. Hajj or Umrah is the only occasion where Niyyah is
uttered aloud. What type of Niyyah one will do depends on the type of Hajj one plans to perform.
It is preferred Niyyah is pronounced after a Salah if possible. The Prophet Mohammed ‫ ﷺ‬pronounced
his Niyyah after an obligatory Salah. However, if there is no obligatory Salah to be offered especially
before uttering your Hajj Niyyah, in such situation one may pronounce Niyyah after performing two
Rak’ahs.
When he finishes his prayer, he should say the Talbiyah: "Here I am for Umrah, here I am, Oh Allah,
here I am. Here I am. You have no partner. Here I am. Surely all praise, grace and dominion is yours,
and you have no partner."
Tawaf is circumambulation the Holy Ka’aba seven times, which starts from Hajr-e-Aswad in a
counterclockwise direction. Each circumambulation gets to completion when a person returns
back to Hajr-e-Aswad. If possible, a person should attempt to touch or kiss Hajr-e-Aswad, if not; he
can just point towards it with his right hand. After completing the circumambulation seven times, a
person should continue to move in a counterclockwise direction till he reaches to his exit point.
During this Tawaf it is necessary for a man to do two things. The first is Al-Idhtebaa, from the
beginning of Tawaf until the end. Al-Idhtebaa means placing the middle of one's Rida under his
right arm and the ends of it over his left shoulder. When he is finished performing Tawaf, he may
return his Rida to its original state because the time for Idhtebaa is only during Tawaf. The other act
is of Al-Raml during the first three circuits. Al-Raml means speeding up one's pace with small steps.
A pilgrim should walk at a normal pace during his last four circuits. When he completes seven circuits
of Tawaf, he approaches Maqam Ibrahim and recites: "And take ye the station of Abraham as a
place of prayer".
Moreover, Tawaf-ul-Qudoom is performed when a person arrived at Makkah whether for Hajj,
Umrah, business or a visit. It is also called a welcome Tawaf. It is Sunnah for Aafaaqi for those who
performs Hajj Ifraad or Hajj Qiraan and it is not a Sunnah for those who are performing Hajj Tamattu
or Umrah even if they are an Aafaaqi. Tawaf-ul-Ziarah is performed by all pilgrims who are
undertaking the Hajj. This Tawaf is mandatory. Hajj would be invalid, if it is not performed. It can be
performed from the dawn of 10th Zil hajj to 12th Zil Hajj. Tawaf-ul-Umrah is a part of Umrah and
performed as a ritual of Umrah. It is obligatory for the one who performs Umrah. Tawaf-e-Nafila is an
optional tawaf but, is better than performing a Nafl Salat. It can be performed at any time and as
desired. Tawaf-e-Wida is a farewell Tawaf and performed as a final ritual of Hajj when a pilgrim
leaving Makkah. It is Wajib. Prophet ‫ ﷺ‬said: “Let none of you leave Makkah before making a Tawaf
around the Ka’aba, as the last of Hajj rites”
Zamzam is the name of the well that provides the water to billions of people, have drunk throughout
history, especially during the Hajj pilgrimage. Zamzam is linked to some of the most important
personalities in world history e.g. the Prophets, Ibrahim and Ismail and Muhammad ‫ ﷺ‬as well as
Ismail's mother, Hajira. All traditions agree that Allah created the well to provide Hajira, the wife of
Prophet Ibrahim and her baby Prophet Ismail with water in the hot, dry valley they were in.
Prophet Ibrahim settled his family there as part of Allah's mission for him. It is said Allah ordered the
Prophet Ibrahim to leave his wife, Hajira, and son, Ismail, alone in the desert of ancient Makkah. The
first thing Hajira had to do then was to look for water in the area. She was searching for it while
watching at her son and would run whenever she could not see Ismail. In her desperate search for
water, Hajira ran seven times back and forth in the scorching heat between the two hills of Safa
and Marwa to provide for her baby who was dying of thirst. When she returned to her son, she saw
him scratching at the ground and it is said a miracle from God caused a spring to well up beneath
them. Today, pilgrims pace between these two mountains as part of the rituals of Hajj in
remembrance of that miracle. The site is now the Well of Zamzam. Upon the completion of the
seven circuits, the pilgrim is required to cut his/her hair. The men are required to shave their heads
or cut their hair on their entire head to equal lengths. The women are required to cut their hair equal
to the length of a fingertip. With this last act, the pilgrim officially completes their Umrah.
On day one, pilgrims begin their Hajj at the Ka’aba. As they approach the Ka’aba, pilgrims must
circumambulate in a counterclockwise direction, meant to express the devotion of Muslims praying
to one God. They must then perform Sa’i, whereby Muslims re-enact the journey by Hajira. Pilgrims
then depart for Mina, five kilometers away, where they recite prayers and spend the night in the
valley where the Prophet Ibrahim stoned the devil as he tried to lead him astray.
Day two, known as the day of Arafah, is a pivotal day of Hajj. After the Fajr prayer in Mina, pilgrims
make the journey to Mount Arafat, a seventy-metre hill believed to be where the Prophet
Muhammed ‫ ﷺ‬gave his final sermon. Standing and praying on Mount Arafat is considered the peak
of the pilgrimage. Descending from Mount Arafat, pilgrims make their way to Muzdalifah, to the
south of Mina, to pray and collect pebbles to perform the last steps of Hajj. It is recommended to
collect seventy pebbles. The stoning of Jamarat Al Aqabah typically takes place after midnight.
On day three, known as Rami, pilgrims must stone Jamarat Al Aqabah, the place where the devil is
said to have appeared before the Prophet Ibrahim. Here, pilgrims must throw seven pebbles one
after the other while saying, Allahu Akbar (God is greatest) after each throw. The act mimics that
of the Prophet Ibrahim, who was told by the Angel Gabriel to pelt the devil with stones. After the
stoning, Eid Al Adha can be celebrated, and the pilgrims' sacrificial animal should be slaughtered.
Then, men should either shave their heads or cut their hair equally, and women should cut the length
of a fingertip from their hair.
On these days, pilgrims tend to stay in Mina to stone the three sites of the devil each day to cement
their intentions and in the hope that Allah will accept their Hajj. The first two days, Dhu Al Hijjah 11th
and 12th, are mandatory while the 13th is not. After that is the final Tawaf Al Ifadha takes place.
Before leaving Makkah, shed their white or black robes and don their finest clothes. Makkah
becomes a kaleidoscope of colour as pilgrims perform a final, Tawaf Al Ifadha where they do
circumambulation of the Ka’aba one last time. This step is mandatory, but pilgrims have time up
until the end of Dhu Al Hijjah to perform it.
B. Describe the major differences between Hajj and Umrah. [4]
The first and foremost difference between them is that Hajj is a Pillar of Islam and is compulsory on
all those Muslims who are physically and financially stable. Umrah, on the other hand, is not a Pillar
of Islam but is recommended for the Muslims to perform. Secondly, Hajj must be performed in the
prescribed time period i.e. Zil Hajj (8th -13th). Umrah, however, can be performed at any time of the
year. Thirdly, although Hajj and Umrah have same acts, there are some fundamental differences
between these two. Hajj involves staying in Mina, performing the rite of Wuquf in the Plains of Arafat,
staying in Muzdalifah, throwing stones at the pillars on the 10th of Zil Hajj, as well as sacrifice of an
animal on the 10th of Zil Hajj. Umrah, however, involves only the rites of Tawaf and Saì with Ihram.
Also, Wuquf Arafat is one of the most important components of Hajj without which it is deemed void.
However, Umrah does not involve Wuquf Arafat. Lastly, in Hajj, Talbiah is stopped on the 10th of Zil
Hajj, after the stoning of the devil (Rami), whereas Talbiah is stopped while starting the Tawaf in
Umrah. The Holy Qur’an states regarding Hajj and Umrah: “Indeed, as-Safa and al-Marwah are
among the symbols of Allah. So whoever makes Hajj to the House or performs Umrah – there is no
blame upon him for walking between them. And whoever volunteers good – then indeed, Allah is
appreciative and Knowing.” (2:58) Umrah also doesn’t involve combining of prayers, like in Hajj the
Maghrib and Isha prayers are combined.
B. In what ways is Prophet Ibrahim important to the annual pilgrimage? [4]
The Prophet Ibrahim was told by Allah to build a Ka’aba which was to be the gathering place for
all who wished to strengthen their faith in Allah. The family of Prophet Ibrahim used to live in Ka’aba.
Hazrat Hajira, his wife, ran between two hills seven times searching for water for her sondying of
thirst, thus, establishing the act of Sa’i. Allah then brought forth a spring known as the sacred well of
Zamzam, for the family. Moreover, Muslims believe Prophet Ibrahim’s faith was tested when Allah
commanded him to sacrifice his only son, Ismail. Prophet Ibrahim was prepared to submit to the
command, but then Allah sent an animal which was sacrificed in place of Ismail. Prophet Ibrahim
also rejected the Satan three times when he was taking his son for sacrifice; this established the act
of Rami. Hajj places a symbolic stamp on the close ties of Muslims to the beliefs and practices of
Prophet Ibrahim. The rites of Hajj are essentially a re-enactment of significant events in the life of
Prophet Ibrahim and his family.
B. Explain the importance to the Muslim community, of annual pilgrimage. [4]
During Hajj, Muslims from all parts of the world come together and show their love for one another
and get to know each other. The Muslims demonstrate unity in time, place, actions and
appearance. All of them stand in the different locations of Hajj at the same time, doing the same
actions, wearing the same clothes; all with humbleness before Allah. In addition to this, the season
of Hajj brings a great deal of good in both spiritual and worldly terms, as the Muslims may benefit by
coming together, learning from one another and doing business. It is stated in the Holy Qur’an, “That
they may witness things that are of benefit to them” (22:28)
Furthermore, Hajj is the largest annual gathering of people anywhere in the world. People of all
colors, backgrounds, and wealth come together as equals in front of their Creator. Everyone wears
the same Ihram to signify that no one is better than his Muslim brother. This creates unity among the
Muslims of the world; it fosters brotherhood and love for the sake of Allah.
B. Give reasons to show how pilgrimage brings an individual closer to Allah. [4]
Hajj is a kind of Jihad for the sake of Allah and carries immense reward for the one who does it in
the prescribed manner. It is exhibited through the fact that the individual continuously remembers
Allah during Hajj. Allah is praised all the time when the pilgrim carries out certain activities, which
includes reciting the Talbiyah-"Here I am for Umrah, here I am, Oh Allah, here I am. Here I am.”-
carrying out the ritual of Tawaf, traversing between al-Safa and al-Marwah, standing in Arafat,
staying overnight in Muzdalifah and stoning the Jamrah. The pilgrim feels that he is standing in the
presence of Allah. Moreover, the pilgrim endures hardships in the way of Allah and gets trained to
make sacrifice for Him. This sacrificing is done when the pilgrim leaves his home, his country, his
business and his relatives and come to perform pilgrimage to seek the pleasure of Allah. Further to
this, pilgrimage is the source of seeking forgiveness from Allah, as he rejects evil and materialism.
The Holy Prophet ‫ ﷺ‬stated: “Circumambulation of the Ka’aba, going between al-Safa and al-
Marwah and stoning the Jimaar have only been prescribed to establish the remembrance of Allah.”
A pilgrim believes that when he fulfills one of the Pillars of Islam, he has moved closer to Allah and
has had all his sins forgiven. This is an experience that is to change a Muslim for the better.
Jihad (Struggle in the way of Allah)
A. Write an account on: [10]

(i) Prophet ‫’ﷺ‬s teaching about armed warfare (Jihad)?
(ii) Under what circumstances is Jihad thought to be necessary?
Jihad refers to struggle or strive but can be referred to internal and external efforts to be a good
Muslim and working to inform the people about Islam as a faith. Muslims believe that Jihad also
refers to the struggle to defend Islam. Jihad takes a very important status in the doctrine of Islam; it
is one of the basic duties of every Muslim.
The use of armed warfare falls under the category of Jihad Bil Saif, or “Jihad by the sword”.
Sometimes, it becomes necessary to use arsenals and engage in a combat since the believer is
fighting in a self-defense. The Holy Qur’an states regarding Jihad: “…take not life, which God hath
made sacred, except by way of justice and law: thus doth He command you, that ye may learn
wisdom.” (6:151)
To explain further, Jihad should not be used for the purpose of territorial expansion or to secure
wealth and resources. This is confirmed in a Hadith of the Holy Prophet ‫ﷺ‬, “Only that person fights in
the way of Allah who sets foot in the battlefield to raise the high name of Allah.” (Sahih Bukhari)
There are certain limitations when it comes to performing Jihad that is highly necessary for Muslims
to know. Firstly, innocent civilians must not be under attack by Muslims. In other words, Islam protects
the life of innocent people. If a soldier surrenders, they should not be harmed, "And if anyone of the
pagans seeks your protection then grant him protection, so that he may hear the Word of Allah, and
then escort him to where he can be secure, because they are men without knowledge." (9:6)
Secondly, war cannot be waged without a valid reason. There should be oppression or an attack
upon the Muslim country, to wage a war. Thirdly, The Prisoners of War are to be treated, given food
and clothing like the soldiers of the army, to the extent that of there is limited amount of food
available, they should be fed first. Fourthly, asylum should be granted to surrendering enemy
soldiers. The dead soldiers should not be mutilated and disfigured. Lastly, no animal whose meat
can be eaten should be killed. Trees and places of worship are to be protected and not damaged
during Jihad. Unwarranted aggression shouldn’t be shown to the weak. Ambassadors should not
be harmed in any way and treaties should be honoured.
When the Muslim army was to be sent to Byzantine, the Prophet ‫ ﷺ‬said, "In avenging the injuries
inflicted upon us, molest not the harmless. inmates of domestic seclusion, spare the weak of the
female sex, injure not the infants at the breast or those who are ill in bed, abstain from demolishing
the dwelling of the unresisting inhabitants, destroy not the means of their subsistence, nor their fruit
trees and touch not the trees."
Jihad becomes absolutely obligatory when not only the ideology and beliefs, but also the property
and life of a Muslim are under threat. Under such circumstances, Allah clearly allows a Muslim to
engage in armed fight for the sake of self-defense. The Holy Qur’an says, “Fight in the cause of Allah
those who fight you, but do not transgress limits.” (2:90) Muslims should not be the first to attack/ No
attack should be made on a peaceful state and its people. The Quran says, "(However, the treaties
are) not dissolved with those pagans with whom you have entered into alliance and who have not
subsequently failed you nor aided anyone against you. So fulfill your engagements with them to
end of their terms: for Allah loves the righteous." (At-Taubah 9:4) Allah commands Muslims to fight
those who fight them. It is the religious duty of every Muslim to fight against invaders, if the state is
not strong enough, it becomes the duty of all neighboring Muslims states to help. An example of
this is seen in the modern world when Afghanistan was attacked in 1980 by the Soviet Union and
many Muslim countries rushed to their aid. Allah says, "And fight them on until there is no more tumult
or oppression and there prevails justice and faith in Allah, but if they cease let there be no hostility
except to those who practice oppression." (Al-Baqarah 2:191) The fighting should carry on until
peace is restored in the area.
Secondly, it is obligatory to engage in Jihad to fight against evil and injustice if a Muslim sees an
injustice being done. If they are capable of stopping it but do not take action, it is considered a sin.
This can include war on drugs, war on child labour, and also war against terror and religious freedom
of Muslims. Lastly, if there are any broken treaties made by the enemy, then Jihad is considered
necessary for the cause. The Holy Qur’an says, “But if they break their oath after their covenant
(agreement) and taunt you for your faith: that thus they may be restrained.” (9:12)
A. Write a description of the Muslim teachings about Jihad. [10]
Jihad refers to struggle or strive but can be referred to internal and external efforts to be a good
Muslim and working to inform the people about Islam as a faith. Muslims believe that Jihad also
refers to the struggle to defend Islam. Jihad takes a very important status in the doctrine of Islam; it
is one of the basic duties for every Muslim. Allah said: “…take not life, which God hath made sacred,
except by way of justice and law: thus doth He command you, that ye may learn wisdom.” (6:151)
Jihad can take many forms. It can take the form of verbal Jihad, which means to offer advice to
those who need it or Jihad with strength and service, as in performing community service for the
less fortunate. Hence, armed Jihad is just one of many forms of Jihad in Islam and not the only one.
To explain further, there are five basic forms of Jihad namely, Jihad bil Nafs, Jihad bil Lisaan, Jihad
bil Qalam, Jihad bil Yad, and lastly Jihad bil Saif.
Jihad bil Nafs actually refers to as greater Jihad which demonstrates the inner struggle of a Muslim
against wrongdoings. The Muslim struggles to refrain oneself from the evil whispers of Satan, curbing
one’s inadequacy and evil tendencies. By doing this, the believer strives to earn Allah’s pleasure.
Moreover, Jihad bil Lisaan is the act of defending Islam and spreading information through lectures,
speeches, and debates. Next to it is Jihad bil Qalam refers to the research of Islam in order to
understand the concepts, spread Islam, defend Islam, or even write articles regarding the actual
truth of Islam to eliminate misconceptions.
Another type is Jihad bil Yad, stated as Jihad of action rather than words. It may overlap with
almsgiving and performing Hajj. This may also include saving someone’s life, helping a needy
person, stopping any evil from happening etc.
The last type is Jihad bil Saif which includes use of arms and ammunition and engage in a combat.
In this Jihad, there is a concept of Qital, which allows the believer to fight in self-defense. If a believer
realizes that they are under threat; e.g. they are not allowed to practice their religion, defensive
action is allowed to be taken. If the threat involves violence and aggression against the Muslim
community, then also Islam allows reacting and fighting back. The Holy Qur’an states, “O Prophet!
Jahidi (do Jihad) against the disbelievers and the hypocrites and be harsh to them; and their abode
is hell, an evil destination.” (9:73)
There are certain conditions under which Jihad bil Saif is deemed necessary, such as, self-defense,
fighting against evil and broken treaties. First of all, Jihad becomes absolutely obligatory when not
only the ideology and beliefs, but also the property and life of a Muslim are under threat. Under
such circumstances, Allah clearly allows a Muslim to engage in armed fight for the sake of self-
defense. The Holy Qur’an says, “Fight in the cause of Allah those who fight you, but do not transgress
limits.” (2:90)
Secondly, it is obligatory to engage in Jihad to fight against evil and injustice if a Muslim witnesses
an injustice being done. If they are capable of stopping it but do not take action, it is considered a
sin. This can include war on drugs, war on child labour, and also war against terror and protecting
the religious freedom of Muslims. Lastly, if there are any treaties broken by the enemy, then Jihad is
considered necessary for the cause.
Moreover, there are certain limitations when it comes to performing Jihad that is highly necessary
for Muslims to know. Firstly, civilians must not be under attack by Muslims. In other words, Islam
protects the life of innocent people. Secondly, war cannot be waged without a valid reason. There
should be oppression or an attack upon the Muslim country to wage a war. Thirdly, prisoners of war
should be treated kindly; they should eat, drink, and dress the same way as Muslims. Fourthly, asylum
should be granted to surrendering enemy soldiers. The dead soldiers should not be mutilated and
disfigured. Lastly, no animal whose meat can be eaten should be killed.

O-LEVEL ISLAMIYAT NOTES

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O-LEVEL ISLAMIYAT NOTES

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O-Level Islamiyat (2058) notes by Hassaan Mian – LGS JT, Beaconhouse, SICAS, Newlands, The City School

Passage 1: Surah Al-Baqarah (Ayat-ul-Kursi)

b) Importance of the Theme

b) Importance of the Theme

b) Importance of the Theme

b) Importance of the Theme

b) Importance of the theme

Passage 10: Surah Al-Nas

b) Importance of the theme

b) Importance of the theme

b) Importance of the theme

b) Importance of the theme

b) Importance of the theme

b) Importance of the theme

Hazrat Ibrahim AS:

B. Explain significance of Quran being revealed over a period of time? [4]

Q. Define Qiyas as a source of Islamic thinking. [10]

B. What was the significance of this journey? [4]

A. Give an account of the Khyber Expedition. [10]

a) Teachings of the Hadith

b) How can Muslims put them into action?

a) Teachings of the Hadith

b) How can Muslims put them into action?

a) Teachings of the Hadith

b) How can Muslims put them into action?

a) Teachings of the Hadith

b) How can Muslims put them into action?

a) Teachings of the Hadith

b) How can Muslims put them into action?

a) Teachings of the Hadith

b) How can Muslims put them into action?

a) Teachings of the Hadith

b) How can Muslims put them into action?

a) Teachings of the Hadith

b) How can Muslims put them into action?

a) Teachings of the Hadith

b) How can Muslims put them into action?

a) Teachings of the Hadith

b) How can Muslims put them into action?

a) Teachings of the Hadith

b) How can Muslims put them into action?

a) Teachings of the Hadith

b) How can Muslims put them into action?

a) Teachings of the Hadith

b) How can Muslims put them into action?

a) Teachings of the Hadith

b) How can Muslims put them into action?

a) Teachings of the Hadith

b) How can Muslims put them into action?

a) Teachings of the Hadith

b) How can Muslims put them into action?

a) Teachings of the Hadith

b) How can Muslims put them into action?

a) Teachings of the Hadith

b) How can Muslims put them into action?

a) Teachings of the Hadith

b) How can Muslims put them into action?

a) Teachings of the Hadith

b) How can Muslims put them into action?

Achievements and Reforms:

Charges against Usman RA:

Battle of Camel (Jamal):

1. The benefits of private prayer (du'a) in a Muslim's life