CHAPTER-1

Quran-e-Pak
What is the Quran: Allah has sent for the guidance of humanity a
complete code of life, exhaustive comprehensive which was sent down
by Him in the heart of His Messenger. This code of life is called the Holy
Quran.
Allah has said:

“(O Muhammad) (SAW) this (book) has been sent down on your heart
so that you may be one of the warner."
Quran repeals all books:-Muhammad (SAW) is the last Messenger of
Allah, and Quran is the last book of guidance sent by Him. His prophet
hood and Messenger ship not only cancels those of all the great
prophets and respected messengers of the past but also the holy book,
Quran-e-Majid repeals all the previous holy books. The prophet hood
and messenger ship was not only completed with him, but also the
code of life. But to have faith in his prophet hood is conditional to have
faith on the prophet hood and messenger ship of all the respected
prophets and great messengers from Adam down to Jesus without any
tinge of doubt. Likewise, to have faith in Quran-e-Majid requires the
complete faith in all the heavenly books that they all had been sent by
Allah to the respective prophets.

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The Names of the Holy Quran:
There are the various name of holy book mentioned in the Holy Book
itself. Quran is its proper name, while other names are its attributes,
which mention. Its attributes and names, some of which are mentioned
hereunder:

The word 'Al-Quran' has been repeated fifty eight times in the Holy
Book. Ten times it has been mentioned as Quran itself and two times as
a verb. Quran itself is a derivative of Qirat. Quran also means to collect
and the since the Holy Book is a collection of Surats and Ayahs, it is
therefore called Qur'an. The following ayah mentions the Holy Book as
Al-Furqan.

Al-Furqan ( ‫ )الفرقان‬has been derived from the word which means a book
that differentiates between right and wrong, faith and discreet, virtue
and depravity of character.
Kitab (ٍ‫ ) ِکتاب‬the word 'Qur'an' has been mentioned in this Ayah.

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Is the singular of Kutubs (‫ ) ُکتُب‬which means to collect, and since there
are a number of various stories collected in Ayats and order so the Holy
Book has been named "The Book".
Zikr has been mentioned in the following ayat.

It means to give good councils, and since the Holy Qur'an is full of
good councils, so it has been named "Zikr”.
Noor has also been said to be a thing which is self-illumined and
brings other things to light including Qur'an and brings many a news
orders and hidden secrets into broad light so it has been called "Zikr."
The Holy Qur'an has been also called "Noor" in this ayat.

The Qur'an Sharif has also been called 'Mushaf' which means a book in
which various "Sahifa" has been compiled, while Sahifa means a
papyrus leaves or a book of hide. Allama Naishapuri has written that
Hazrat Abu Bakr Siddique (RAA) after consulting people with regard to
the printed at Matbu'atul Kubra Amria Boalaq, Egypt (1323).
Number of ayat amenuensis-40 period of coming down of ayahs-
22 years and 5 months.
Paras 30
Stages (manzalain) 7
Surats 114
Ruku 558
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It is generally known that there are 540 rukus in the Qur'an, but we
have written the above figure after actual counting the number of
rukus to be 540. Number of Ayahs 6236.
In this connection many writers have given the number of rukus
as 6666, but Hazrat Abdullah bin Abbas (RAA) has told that it is 6166.
But we have very actually counted the ayahs from the Qur'an-e-Majid
point by point and then we named it "Mushaf" (Gharaib-I-Qur'an)

While the last divine message is said to be

Revealed on the occasion of Hajatul-Wida (‫ )حجتہٍالوداع‬But thorough

research leads us to believe that so far as the sanctions of lawful (‫)ممنوع‬
and unlawful (ٍ‫ )لحکام‬are concerned, decidedly this is the last divine
message, but in respect of all the ayahs in general, according to Hazrat
Jubair's statement the following ayat is the last which was sent down
only 9 days before the death of the Prophet.

“And guard yourself against the day when you will be brought back to
Allah. Then everybody will be paid in full what he has earned and
nobody will be wronged.
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This verse was sent down 9 days before the death of the Prophet.
Arrangement of the Holy Quran: - The Holy Quran was not sent down
in the same order in which it has been arranged because, like many
other heavenly books, it was not sent down at one time, but within
twenty three years after apostleship of the Holy Prophet (SAW), from
time to time, according to the human need and Allah's wisdom. Yet its
present form of arrangement is not self-made or desultory, but is
prerogative as arranged by the Great Prophet (SAW) or under his advice
and guidance.
Preservation and custody of the miraculous Quran: - This holy book is
the only revealed book, which even for a single word has not been
changed, altered, manipulated, interpolated, or rescinded, in this long
period of more than fourteen hundred years. A large number of
heavenly books are now extinct, and the remaining few are not in their
original form. The reason is that Allah had not taken the responsibility
of their caretaking, nor had he promised so. While he has taken the
responsibility of the custody of Quran on Himself, as He has explicitly
said in the Holy Book.

"It is undoubtedly we who have sent down the Messages and certainly
we are its custodian."
In short, the Holy Quran is the only peerless book in this world,
which is not only printed in millions, but also preserved in the hearts of
millions of Muslims.
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Other books may be demolished or obliterated by accident or natural

phenomena, but they cannot do any harm to Allah's sayings inscribed in
the hearts of the people. This is undoubtedly an open, explicit and
irrefutable miracle of the Holy Book.
The style of Writing (inscription) of the Quran: The style of holy
Quran is not inductive or presumptive, but prerogative, that is, Muslims
are bound to follow the Great Prophet in the style of writing, as for
example, the word (ٍ‫ )رحمتہ‬is, in all places with (‫)ۃ‬, but in a single place
it is written with (‫(ت‬. Similarly in the first word is written
with (ٍ‫سم‬
ِ ‫) ِب‬, and nobody can change these styles.
Quran-a combination of words and meanings:
words and meanings have been blended together in the Holy Quran,
and as the words have been sent down by Allah, so are their meanings
too, which have been practically demonstrated by the acts and deeds of
the Holy Prophet (SAW) and were expounded by him in repetition It is,
therefore, an infidelity to disbelieve those mandates of Allah as
explained in the Quran or in other places or which have been proved by
repetition of sunnat, as for example Salat, Zakat, Fasting and Haj, and
disbelief of those aspects of religion which are proved by consensus are
violation (‫ )فسق‬or seduction (‫)گمراہی‬, or bigger sins (‫)گناہٍِکبیرہ‬. But it is not
a sin to explain it differently from the great religious scholars, provided
such explanations do not go against the spirit of Quran and Sunnat.
Makki Surats and Madani Surats: - The surats revealed on the Prophet
(SAW) before Hijrat are called Surats and their period is thirteen years.
And those surats which were revealed after Hijrat are known as surats.
Its period is more or less ten years.

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Sometimes it so happened that a Makki surah had been revealed in
Makka excepting a few ayats which were revealed in Madina or at least
out-side Macca, Makki surats mostly related to Tauhid (one-ness of
Allah) and Risalat (the prophet hood of Hazrat Mohammad (SAW), or
repudiation of infidelity etc., or the stories of the earlier prophets While
Madani ayats mainly deal with rules and regulations of Islam.
Causes of revelation: Some ayats have been sent down under
some particular circumstances. Sometimes the companions or others
wanted to know a particular point, and Allah sent down His verdict, or
there occurred a very important matter, and Quranic ayats were sent
down for guidance. It also happened that somebody put any objection
and the Quran sent its argument in order to discard it. In short, mostly
there was something in the background that became the cause of
revelation. The exegetists usually mention these causes of revelation,
he cause they help a lot in the understanding of the meaning and
philosophies of those ayats and provides correct guidance in their
approach to religious matters and philosophies (‫)فلسفہ‬If there is no
particular background of an ayat, it is general and shall remain valid for
all Muslims at all times. Hence the rule of fiqh that 'causes are
particular, but orders are general.
The challenge of the Quran: The Quran-e-Majid consists exclusively of
the words of Allah. This has neither been composed by the Prophet
(SAW), nor has it been extracted from any previous book nor is it the
incantation of a soothsayer, because the Prophet was an Ummi Prophet
who did not know how to read or write.

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It may be a demerit for others, but it was a merit for the Great prophet,
because in this way nobody could have a cause to impute the prophet
(SAW) for plagiarism or for any extraction from any other book
revealed on any prophet or uttered by soothsayer or a scholar.
But even in these circumstances, the heathens and polytheists of
Mecca did not stop levelling the false charge of "whatever Mohammad
lets the fellow citizens hear as the "Words of Allah" are but composed
by himself". This charge was challenged by Allah the great in the Quran.

"And if you are in doubt pertaining to that which sent down on one of
our slaves, Mohammad (SAW), then bring a surah of the like there of,
and call your witness beside Allah if you are truthful. And if you do not
and you can never do-then guard yourselves against the fire, the fuel of
which are men and stone (alike) and which has been prepared for
disbelievers."
In another place, this challenge has been exerted in a more
emphatic way.

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Say (O Mohanmad SAW) though mankind and Jinn throng together to
bring (anything) like this Quran, they cannot bring a like thereof though
they become helpers to one another
This is the truthfulness, veracity, eloquence, rhetoric and miracle
of the Quran which has been challenging the infidels openly for the last
fourteen hundred years every day, everywhere in the world, but
nobody could accept this challenge, nor will anybody be able to accept
it till the Day of Judgment
Compilation of Quran: - When the Holy Quran was being
revealed, the companions of the Prophet started learning it by rote.
And of them those who knew how to read and write, and those who
were known as the Amanuenses of the revelation (ٍ‫)وحی‬, preferred to
write it Down on the date leaves, palm leaves, skins and bones, and
thus they managed to preserve it.
After the departure of the Prophet, seventy of those who had
learnt Quran by heart lost their lives in the war of Yamama against
Musailama, the liar. This made Umar Farooq (RAA) very pensive, that if
those who had learned the Holy Quran by heart continue vacating the
world in such a huge number, then there would definitely be a genuine
difficulty in the preservation and custody of the Quran. He revealed this
reservation to the first Caliph, Hazrat Abu Bakr (RAA) and emphatically
implored upon him to

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Collect the Quran. First, the Caliph dismissed this Nobel idea as heresy,
but Umar (RAA) went on insisting, and a few days later, after a second
thought he gave his consent, and appointed Zaid Bin Thabit (RAA) for
this stupendous work, which was accepted by Zaid too after a pause of
deliberation. In this way Quran-e-Majid was compiled into a complete
book. It was initially kept by the first caliph of abu bakr himself .After
his death this copy of the Quran was kept by by the second caliph
(RAA). After his assassination it was pass onto ummul-momenin hazrat
hafsa (RAA), which was later utilized by the third caliph, hazrat Usman,
(RAA) who got several copies of it prepared exclusively based on the
Quraish rhetoric and distributed them far and wide, so that there
should be unison among all the Muslims who could be able to read the
Holy Quran lest the variance in the language should become a "cause of
disputes riots and molestations among the Ummat. This is why he has
been called to be (Collector of Quran). This is undoubtedly one of his
great achievements. After some time in the days of Banu Ummaya,
Hujaj bin Yousuf at the instance of Abdul Malik, the Omayyad chief
applied diacritical signs to all words of Quran for the guidance of non-
Arabic people so that they may not commit mistakes while reading the
Quran, or may not commit the sin of infidelity. This is undoubtedly a
great service to Islam.
Qazi Abu Bakr (RA) states in his book that the greatest distinction
of the Holy Quran is its compilation, arrangement and setting of the
words, and the beauty of their symmetry, quite distinct from the point
of view of seven prescribed rules of the Arabic language, despite the
fact that all the beauties of the figures of speech and syntax are present
therein.
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SURAT-UI-FURQAN
This is the twenty fifth Surat of the "Holy Quran, and is included in the
para (19) nineteenth. This surah is Makki. It has seventy seven ayats
spread over in 6 ruku’. The last fifteen ayats are including in syllabus
which describe the positive and negative qualities of the chosen and
closely linked people of Allah. Lastly, it has the mention of the position
chosen for them and their rank and also their rewards and requital in
the Hereafter.
Ayats 63-64

"The faithful slaves of the Beneficent Allah are those who walk
upon the earth modestly, and when the ignorant people address them,
they wish them peace, and who spend their rights prostrating and
standing in prayer"

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In these ayats, the routine life of the people chosen by Allah has been
described, that they step on the Softly, which does not mean
indecently, but walk with humility, civility, and modesty without Of
pride or haughtiness, because Allah does not grant people, He has
Himself said in the Quran.

Undoubtedly. Allah does not like the strutting flaunting people. He

further say:

“And walk not on earth exultantly. Surely you cannot rend the earth,
nor can you stretch high up to the length of the hill”.
The second quality of those chosen people of Allah is that when
they come across an ignorant person, who wants to entangle and pick
up quarrels with them for nothing, stands in their way, and harass and
disturb them without any real cause. These ignorant persons include
those irreligious haughty persons, who are by nature inclined to tease
those believers, who prefer to say good words to them and go away
after salutation, instead of taking revenge more harshly, because they
do not see any religious or worldly gain in courting any quarrel with
such an ignorant person. To go away after salutation may have the
implication of boycott and non-attachment.

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The seventh quality of these selected people has been described that
instead of passing their nights in fun and pleasure or deep sleep, they
spend their days and nights in the remembrance of Allah sacrificing
peace and tranquility of their worldly life for the sake of eternal
spiritual bliss and everlasting enjoyment of heart.
Ayats 65-66

And who say: Our Lord, avert from us the doom of hell. Such dooms are
ever living. This (hell) is a bad place for abode and station."
The fourth quality is that they do not take pride on their daily
worships and adorations owing to their humility .It is for this reason
that they take shelter in the Mercy of Allah from His wrath.
Ayat 67

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“And those who when spending, neither spend thrift o stingy, and they
are (rightly) between the two." The fifth quality of such persons is that
these chosen people of Allah avoid to become stingy, or spendthrift just
for show. The two word used in this ayat and have fold meanings, but it
all shades of the meaning blended together, they give the quite
opposite senses. Israf means spending too much for the purpose which
can be fulfilled with a lesser spending while the other word 'Iqtar’
means to spend too less in a very stingy and miserly, manner spending
not where there is a genuine need of expenditure. But the third word
Qawam means to take a course in between. This ayat particularly gives
impetus to spend money as much as possible in the path of Allah, and
to avoid untoward expenditure for unlawful and bad purposes. To
spend for lawful causes and to avoid expenditure unlawfully is the real
meaning of 'Iqtisad.'(‫)اقتصاد‬
Ayat 68-69

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“and those who do not call on any other god along with Allah and
do not take the life which Allah has declared unlawful except
justifiably, nor do they commit fornication and whosever does this
shall be penalized the doom will increase for him and will live therein
disdained forever."
These two ayats throw light on those two aspects of the demeanor of
Allah's chosen people, which are non- affirmative or negative that
means to keep away from the commission of such acts, which are
unlawful and forbidden. These are 1) to avoid and detest anything that
smacks polytheism, because it is an unpardonable sin among all
greater sins unless it is washed away by sincere Quran-e-Majid has
declared it a great tyrannyٍ'‫'ظلمٍعظیم‬
ِ , and It is no less than a direct
challenge to Allah's egotism and its dignity.
The quality is that they do not murder human beings, because
they know that this misdeed is also counted among greater sins, which
are despicable and hateful sin.

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Which is punishable both in this world and that culpable homicide
(deliberate murder) is punishable with retaliation, or with
compensation provided that the legal heirs agree to that, and its
expiation is to make a Muslim slave free. Quran-e-Majid has however
provided with an exception by using the word (ٍ‫ق‬ِ ‫ )ا اًِلٍِبال َح‬which including
heathens and polytheists at the time of Jihad, or where the murderer is
murdered for the crime of murder or where a fornicator is lashed or an
apostate is slain.
The eighth quality of chosen persons is that they do not commit
fornication or adultery, which also come in the purview of Great sins,
and has been provided penalty for. If the fornicator or fro, if married,
will be stoned to death, and, if unmarried, they will be punished with
one hundred stripes or lashes. Besides, they will not be spared on the
Day of Judgment unless they promise sincerely to Allah not to commit
that crime again.
Ayat 70-71
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Except those who repent, and righteously work, Allah converts his evil
deeds to good ones. Allah is forgiving, merciful. And whoever repents
and does good work, decidedly he repents to Allah with good
repentance".
In the above two ayats the ninth quality of the people Allah has
been described and Allah. Sincere repentance to Allah i.e. Tauba, the
literal meaning of which is to have a recourse to Quran-e-Majid has
counted it among the attributes of human beings as well as the
attribute of Allah. If Tauba refers to human beings, then its meaning
would be to take a recourse to Allah for His Mercy, forgiveness and
benevolence and to repent for his evil deeds, and if it refers to Allah,
then it means attendance of Allah to the human beings with His mercy,
forgiveness and benevolence and to accept the repentance of the
people. To err 1s human. It is impossible for a human being not to err,
and Islam has provided penitence only for this reason. And if a man
commits a sin, he must not to lose heart, and live all his life
pessimistically. It is for this reason that Allah has opened the road to
hope to take a recourse to penitence. The true penitence which has
been termed in Quran-e-Majid as Taubat-nn-Nasuh, (‫ )توبۃانصوح‬makes
the misdeeds of the fast also pardoned. There is a Hadith in this
connection.

"A repentant sinner is like one who never committed any sin”.
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Even this ayat has brought a good tiding for repentant persons that
Allah will change their sin in virtues. There are several ways in which
this ayat has been interpreted by the scholars. First his sins will be
forgiven and he will have the impetus of doing virtuous act in future.
Secondly, it is not impossible for the Merciful Allah to delete all the sins
from the character roll of repentant person and replace all those sinful
acts by virtuous deeds. A Hadith throws some light on it.
The Great Prophet (SAW) said, "A man will be produced on the
Day of Judgment, and his minor sins will be asked to be produced. Thus,
his; minor sins will be produced, and the major sins will he kept hidden.
He will be asked about the commission of those minor sins, which he
will admit, while the thought of major sins will make him overawed.
Allah will then order to give one virtue against each sin. When he will
have this odd observation of the mercy and beneficence of the Great
Allah, he will call out that he had committed some more major sins
which were not yet produced. Perhaps he was thinking that those
would also be replaced by virtues. The traditionalist says that he saw
the Great Prophet (SAW) became overjoyed at the time when he was
narrating this story so much so that he smiled and his front teeth were
observed by the audience.
There are a few stipulations about the acceptance of Tauba which
have been underlined by the scholars, four of which are described as
follows.
1) It is necessary that a sinner should open-heartedly admit of his sin
and should be sincerely repentant on that.
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2) After this clear admission, he should ask the forgiveness of Allah for
the commission of that sin.
3) If the sin has been committed in a hidden manner then he is allowed
to ask Allah's forgiveness in seclusion but if he has committed sin
openly, then it is necessary to implore Tauba openly.
4) If the sin has been committed in such a way that it has a concern
with a person, then it is compulsory for him to beseech for the excuse
of that person too and to make good the losses he had committed to
that man, and if he has died, then his lawful heirs should he contacted.
If the loss committed has any concern with rr1oney, then it is necessary
to gift the same amount in charity, and if it relates to anything other
than money, it is sufficient to beg forgiveness of Allah.
Ayat No. 72-74
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“And those who will not witness vanity, but when they pass by a
senseless thing, pass by with dignity. Arid those who are reminded of
the revelation of their Lord they do not fall blindly at them. And who
say, "O our Lord, grant us comfort of our wives and off-springs, and
make us a pattern for pious men who ward off evils”.
In these three ayats there have been described some more
qualities of the selected people. The tenth quality of them is that they
do not stand witness for anything that is filthy, sub-standard or unholy,
and for that reason they do not mix with them stealthily. This ayat may
be explained in two ways, the first is that they do not stand witness to
anything which is not true. The second meaning of this ayat is that they
do not mix with the people of bad society, and for that reason, they
pass on, when they see people passing their time in unholy acts like
drinking, gambling, dancing or singing.
Ayat No. 73 describes the eleventh quality of these select people
who listen to the ayats that are sent by Allah, and take lessons from
them, or they contemplate on the creations of Allah scattered in the
universe, and achieve guidance from them. Instead of turning blind eye
and deaf ear on them. This means that they take lesson from them.
In ayat no 74, the twelfth quality has been described that despite
the fact that they live in the world, they are always thinking about
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Their salvation as well as the salvation of their off-springs, and ask the
benediction of Allah for his wives and children as well as for themselves
and beg Allah to provide them such wives and children who prove to be
the cause of their spiritual bliss.
Ayat no 75-76-77

They are the people who will be awarded terraces (in the paradise)
where they will be welcomed with salutation and good wishes. They
will live there permanently. It is a very good place for a station and
permanent abode. Say (O Prophet, to the disbelievers) any 'Lord is
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Not concerned with you but your prayers, you have denied the truth,
you will be reattributed for that which will stick with you for all time.
These are the last three ayats of this surah in which Allah, has in
clear words indicated that the sacrifice of those selected few people
having occupied the loftiest character, and qualities will not go waste,
who endures all sorts of difficulties and impediments patiently and
thankfully. They will rather enjoy eternal bliss and will be entertained
with all sorts of heavenly blessings and exaltations at a place which is
the best of all places.
But in the last ayat, it has been made clear that the people who
have no true passions for Allah's worship. Allah will also have no
concern with them who have belied the words of Allah. They will have
to face an eternal doom in retribution of the sin that they have dared to
commit and this will be unending.
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SURAT-UL-HUJURAT
A synoptical sketch: - This is the forty ninth surah of the Holy Quran,
and it is found in the twenty sixth part of it. It has been named as ‘al-
Hujurat, because word is found in the fourth ayat. It has two ruku's and
consists of eighteen ayats. It is a Madani Surat. Its ayats have been sent
down in parts on various occasions. Most of the ayats relate to the last
days of the Prophet (SAW) in Madina.
In this surah the following topics have been dealt with.
1. Beliefs and faiths--Ayat Nos. (7, 14 to 18).
2. The etiquettes to be maintained in presence of the Prophets
(SAW) (1 to 5).
3. Islamic fraternity and equality (10 & 13).
4. The procedure of solving mutual disputes of Muslims. (9)
5. Not to pay heed on all hearsay reports without confirmation (ayat
6).
6. Islamic morality, which includes the avoidance of the acts of
moral weaknesses, jeering and jesting on somebody, finding fault
with others, to keep derogatory nick names, or involve in
backbiting (Ayat No. 11 and 12)
This synoptical introduction is sufficient to make one believe that it is a
very comprehensive Surat which deals with faith and morals both, it
has a particular reference to the respect, love and cordial attachment
with the Great Prophet (SA W).
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(Ayat 1 to 5)
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"O you who believe, do not step ahead of Allah and His Messenger and
fear Allah. Undoubtedly. Allah is the Hearer and knower: O you who
believe, raise your voice not above the voice of the Prophet, nor shout
while speaking to him as you shout among yourselves, lest you spoil
your good earnings and you do not perceive. Decidedly, those who
subdue their voices before the messenger of Allah have been well
examined by Allah for piety, for them is the forgiveness and great
reward. Those who call you from behind the private apartments, most
of them have no sense. And it would have been helter for them to wait
till you came out to them and Allah is forgiving and merciful."
The first ayat forewarns people not to step ahead of Allah and His
Rasul. This means and includes not only to walk before Allah's Rasul.
But it is intrinsic as well as comprehensive in the sense that the
believers must not transcend the limits of Allah and His respected
Prophet in all aspects of life, and keep themselves strictly within the
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Limits the Shariat has chalked out for them in the Quran and Sunnat.
In the in the second ayat, the etiquette to be maintained in the
presence of the Prophet (SAW) has been preached. It emphasizes to
keep one's voice at a lower pitch than that of the Prophet to observe
the disciplinary limits the association of the Great Prophet (SAW) is the
part of the belief of a believer. For this reason, guided how to speak
with the Prophet of Allah. When a believer has been forbidden from
speaking at high pitch, it is natural that even a jot of unmannerly
behaviors cannot be tolerated. It is because of this that the
companion of the Prophet who had been very respectful from the very
day they had embraced Islam became more careful after the revelation
of this ayat, so much so that one of the companions, Thabit bin Qais,
(may Allah be pleased with him) whose voice was by nature louder
than others, imprisoned himself within the walls, of his house and
started crying and lamenting, and asking the forgiveness of Allah and
did not stop until the most respected Prophet personally came to
console and assuage him.
In the third ayat it has been said that those who keep due regard
to the Great Prophet, and maintain discipline in his assembly by
keeping their voices low in front of Allah's Great Rasul (SAW), their
hearts have been tested for piety. They have the good tidings of
forgiveness and great reward.
The fourth ayat refers to an occurrence that a deputation of Banu
Tamim, a Bedouin tribe, not acquainted with culture, came to Madina.
When they did not find the Great Prophet (SAW) in the Masjid-i-Nabawi
they did not care to wait for him, and scuttled to the family apartments
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To wait for him, and scuttled to the family apartments of Allah's

Prophet, and began to call at the Prophet to please come out and listen
to them. As it was not deliberate, yet it would have been better for
them, to wait so long as the Prophet would have come out, yet Allah
has forgiven them there in deliberate fault and they may not be
punished for this.
(Ayat No. 6 to 8).

"O you who believe, if any violator comes with a news, ascertain the
truth, lest you should put the people having no knowledge of it to some
harm and then repent or what you did. And know that the Messenger
of Allah, is among you. Were he to believe you in many matters you
would surely fall into miss fortune
matters, would surely fall into misfortune. But Allah has endeared the faith to you and
has made it beautiful in your hearts, rendering disbelief, to be wickedness, and rebellion
hateful in your eye, such are they who are rightly guided. This is a grace and bounty for
those who are rightly guided from Allah, and Allah is full of knowledge and wisdom".
 There is a cause of revelation of these ayats, they sum of substaces of which is
that harith, the leader of tribe called banu mustalique embraced Islam and promised to
make his tribe agree to pay zakat, and to preach Islam among them. the prophet(SAW)
sent walid bin uqba in time to collect zakat, but he returned owing to some
misunderstanding without going to the tribe and reported that they had refused to pay
zakat. on this the prophet sent Khalid bin walid with some people, but exhorted him to
confirm the report before taking any action. Khalid found that the report was not
connect.

According to another report, harith had personally come to clear the whole
situation. it was therefore ordered that all reports of the violation should not be taken as
granted by the Muslims unless they have been investigated it thoroughly. another point
is that nobody is allowed to do, in the Islamic zeal, anything, or press the prophet(SAW)
to act on his personal advice.

If it so happens, there is every possibility of some troubles or set back. every,

Muslim should, therefore act on the order or advice of the prophet without any
hesitation, even, if his opinions are otherwise. and if two groups among the believers fall
into a quarrel, then it is better to make peace between them and if one of them
transgresses against the other, they should be pressed until they return to the ordinance
of Allah. Buton returns, make peace between them justly and equitably and be fair.
definitely Allah loves those who are just and equitable.

in this connection,

the following points have been deduced by religious experts.

1) It is necessary to enquire into the information given by a violator, and it is

forbidden to believe it as correct without confirmation.
2) The evidence of a violators is unacceptable in the matters which relate to rights.
3) In hadith, the tradition or report of a violator is unreliable.
4) Accordingly the reports of a violator will be unacceptable in the matter of law,
religious mandate or human rights.

Ayat no.9
........and if two groups of the faithful come to fight then try a truce between them and if
at all at war side with the aggrieved against the aggressive one till the aggressor
retrieve according to the will of Allah. And on return to the right path, let there be a
solemn agreement between the two in accordance with equity and justice. No doubt,
Allah likes the just people.

The religious experts have also deduced a number of problems, which are as follows:

1) Both the fighting groups of Muslims in this ayat have been called Muslims,
though fighting among Muslims is a great sin. This proves that a Muslim
who commits 'great sins' can be a violators or a libertine. He may be accusable,
but cannot be deemed to be outside Islam. This is the standpoint of Ahl-e-
Sunnat-wal-Jama'at.The Kharijis are of the view that he is out of Islam. But the
Mutazila opine that they remain in between which means that they remain
neither a Muslim, nor a non-Muslim
2) This ayat mentions two fighting groups. If they fight among themselves within a
Islamic regime, then according to this ayat, the oppressed group may be helped
so long as the oppressors do not hold back, after which peace may be made
between them in an unprejudiced manner.
 3) If some people stand against an Islamic regime, but they are too weak to be
called an equal enemy then they will be branded to be robbers, and dacoits, and
will be treated accordingly.

4) But if they have enough strength to fight against an organized Muslim regime,
but start fight owing to some misunderstanding, then the whole situation may be
clarified by some arguments. if they understand the point and come to terms, it is
all right, as did hazrat ali (RAA) with the khawarij by sending abdullah bin abbas
and following him personally. as a result of which many of the khawarij
surrendered to ali.

5) But if neither of them come to reasons, and stick to their wrong stand, and
continue mutineering, then they will b fought against and the Muslims should
deem it incumbent on themselves to side with the Muslim government, and
to fight until they surrender. after their surrender or defeat, they will be treated as
per injunctions of relevant ahadith including that hazrat ali (RAA) as aforisaid.

a) The wealth of the mutineers will not be treated as booty of war yet it can
be taken use of at the time of war.

b) The wounded once of the mutineer's camp or their prisoner's will not be
murdered and those who runs off will not be chased.

c) Those who beg for amenity will be amnified.

6) If the caliph or the Muslim ruler adopts evil policies and breaks the limits set by
Allah and his Prophet, and those who revolt seek reformation, then the
exponent of Fiqh are divided into two groups.

a) Imam Abu Hanifa and some other Imams are of the view that people
should cooperate with the reformers against the ruler, and should
struggle to remove him out of power.
b) But in the opinion of most of the exponents of Fiqh including Ahl-e
Hadith, the Caliph or the ruler must be supported, because there will be
a likelihood of sedition and turmoil, if a voice is raised against the ruler
or the Caliph.

Ayat no.10
"Precisely all the Momin are brethren to one another. Thus do make peace between
the two brothers and fear Allah, so that you may also be pitied."

This ayat throws light on the mutual relation between the Momins. The relation
among all Momins is established on the brotherhood of faith and Islam Human relations
are based on several links like blood relation, Communal relation, religious fraternity
linguistic brotherhood etc. Islam has consideration for all these relations, but the
strongest relation that links all the Muslims together is that of religion and Iman.
Decidedly, other categories of love and affinity are also quite natural and Islam does not
disregards them. As for example, the love for a motherland, which affords shelter to
religion life, dignity and integrity and with its border it is equivalent to a citadel for the
whole nation, and that is why people fight for its protection and safety with a patriotic
spirit. But in case there is every material requirement available within the geographical
boundaries of the homeland, yet the religious security is at stake, then the patriotic
attachment with the homeland became valueless, and Allah fearing religious men who
cannot see the religion insecure and insulted, will be bound to migrate.

Likewise, if the relationship established on the basis of caste, creed and color
supersedes the religious fraternity, it is better that all such worldly relationship should be
scarified at the altar of religion, for the sake of peaceful life. It is eternal, universal. It
knows no boundary. This relation has been emphasized by the Great Prophet in the
following Ahadith.
 "Muslims have such an intimate relation with one an-other with regard to love and
affection, taking mercy and helping co-religionist a part of his life as if the whole
community is a compact body so that any part when afflicted with a disease, the whole
body is afflicted"

"A Momin is like a wall for another Momin, every brick of which has taken all
other bricks in its firm grip"

"A Muslim is a brother to another Muslim, neither does he torture him, nor does
he leave him helpless"
 "O you who believe, let not any folk deride any other folk. The latter may likely be better
than the former, nor let women(deride) other women, who might be better than the
former nor should you deride yourselves, nor call one another with bad names Bad is
the name of violation after faith. And those who do not repent, are tyrants. O you who
do believe do not have much of suspicion, because some of the suspicions are
sins, and do not spy into other's affairs or back bite one another. Would anyone of you
love to feed on the flesh of his brother who is dead? Therefore you should abhor the
that, and be afraid of Allah. Decidedly, Allah is relenting and merciful".

In these ayats, there is a guidance for the believers who have been asked to
avoid such bad habits which are sure to sow the seed of discord among the religious
brethren of Islam. They have categorically been warned against some bad habits, so
that they can love one another. These bad habits are'

(1) not to deride anybody

(2) not to find fault with and redicule and taunt others,
(2) not to call others with bad and derogatory names,
(4) not to have suspicions and doubtful opinion about others,
(5) not to spy or look into the secrets of others, and
(6) not to back-bite.

It is absolutely forbidden to deride others in any manner, by words, deeds

gestures, symbols or other indications, because sometimes it takes riotous turn. Islam
has also seriously forbidden to deride and jeer at others. It is noteworthy that the Quran
has very rhetorically used the phrase not to deride yourself instead of 'not to deride
others'. It means to say that the one who is being derided by you is other person. He is
your own religious brother, rather a part of yourself. Secondly, it is not reasonable to do
so, because he may also pay back in the same coins, whenever he finds the
opportunity. Moreover, do not call anybody with contemptuous name, lest he should
also do the same in return. It is also forbidden to call someone particularly by the
defects of his body e.g. blind, bald, or lame, but it is not forbidden if a man calls, in good
faith, another man with such names just to distinguish him from the others, as for
example, Abu Huraira (RAA) (the keeper of the cats), Sulaiman-al-Amash (Sulaiman,
the purblind).

Quran-e-Majid has emphasized on having no suspicion about other Muslims,

until it is confirmed and proved. Indictment of, any person without any concrete proof
comes under the definition of reproachment. According to a Hadith.
 "Keep away from suspicion, because suspicion is the greatest lie. (It creates hatred and
ill wills)

In Islam, it is forbidden to poke in the hidden affairs of others, because in this

way the hidden affairs of other persons come to light, which is a great moral turpitude
here is a Hadith which forbids "to poke in the hidden matters of the believers because
any Muslim who tries to find out the concealed facts of another believer, Allah will not
leave him without exposing him before others and when Allah sets after exposing him,
he would surely be degraded and insulted in his own house. Conversely, there is
another Hadith that "anyone who tries to conceal the defects of another believer, Allah
will, in return, conceal his defects, in the Hereafter."

It is also not allowed in Islam that even the Islamic State should without cause,
start investigation in the private life or concealed part of one's life. It is said that Hazrat
Umar (RAA) was going, as usual, on round in the streets of Madina, when he heard the
sound of a music. Hazrat Umar (RAA) fell in a suspicion, and jumped over a wall into
the house, and saw a woman sitting beside a man with wine kept nearby. He became
enraged and said, "O enemy of Allah, do you think that Allah will conceal your deeds
despite the fact that you disobey Allah". He gave a prompt reply "O leader of the faithful,
don't be in a haste. If I have committed one disobedience of Allah, you have committed
three, first, Allah has prohibited from spying, but you spied over me Secondly 'Allah
commands to enter a house by the main door, but you jumped into the house over the
wall. Allah says not to enter a house without permission. But you came in without
permission. After hearing this, Umar (RA) simply came out after taking pledge not to
indulge in that sin again. It does not mean that the Caliph has no such right and he is
not allowed to make unnecessary interference to take drastic action if religious national
governmental matters are endangered.

In the ayat under review, the last point that has been referred to is back-biting.'!
Its contemptibility has been presented by a concrete example that it is as despicable
and contemptible as feeding on the flesh of a dead brother In a Hadith, it has been
declared worse than the fornication. On the occasion of "ascension to Heaven" (our
great Prophet (SAW) had been allowed to witness the other world, the facts which
related to the requital and retribution of good and bad performances, and the Prophet
saw that some of the people, whose nails were of copper were scratching out the flesh
of their faces and bodies. When enquired, Gabriel told him, that they were those who
did not hesitate in slandering or back-biting their brothers.
 Back-biting has been defined in the following Hadith:-

" According to Abu Huraira (RAA), the Great Prophet (SAW) asked his
companions whether they knew what back-biting was. They answered in the negative.
Then the Great Prophet (SAW) apprised them that it is to mention a brother in the words
which were not pleasing to him People wanted to know what was his opinion in case
that evil is really present in him. The Great Prophet said that if that evil is present in his
character, then you have committed the sin of 'back-biting', but if that evil is not
presenting him, you are guilty of false amputation.

'back-biting ' is a dual sin. On one hand this is disobedience of Allah, and on the
other hand, it is the usurpation of the right of another person, and it is better to expiate it
by openly asking for 'tauba', and to contradict himself before those persons who were
given the report, and to ask forgiveness of the person who was the sufferer, provided he
was in the know of the mischief. in another hadith the explanation of this guilt is to ask
forgiveness and beg pardon of Allah by uttering his own name and the incumbent in this
invocation.

It means that human respect and prestige has been given as much regard as
human life itself. degradation and insult is allowed neither in the presence, nor in the
back. it is for this reason that if anybody, who accuses a person with fornication, cannot
prove it he is punished with eighty lashes, or more, according to the expediency of the
case.

However, there are a few cases which religious scholars have exempted though
outwardly they appear to be akin to the sin of back biting.

1) A court or such other institutions which are believed to play an effective part in
the elimination, prevention and stoppage of the cruelty or misfortune, may be
approached for justice.
2) To describe the whole problem in details before a judicial or religious court.
3) It is not unlawful to state the fact about the hooliganism and terroristic activities
of some terrorist before who may be expected to take necessary measures to
eradicate that evil. this is also true in case of evil minded individual.
4) if somebody wants to have full information about a certain person with a good
faith to establish marital relations he must be provided with correct information's,
so that he is not deceived.
Ayat no.13
"O people, we have created you by one male and one female and have made you into
communities and tribes so that you may be recognized. Certainly, the most respected
among you in the sight of Allah is he who is the most pious, Indeed, Allah knows the
best and is fully aware".

It means to say that Islam is a universal religion. It has an appeal for every
person, and welcomes all the sons and daughters of Adam irrespectively to come in the
fold of Islam. Islam does not believe in castes creeds, race, colors, language et. and
does not believe in high or low rank or status and does not see to any reasons for
arrogance. this ayat draws the attention of all the people to the fact that there is no
essential difference between one person and another person and every member of the
human group has to pass through the same process at the time of birth. thus there is no
cause of distinction among one person and another.

The cause of revelation of this ayat is that at the time of conquest of makkah,
bilal e habshi (RAA) was directed to call azan from top of baitullah. bilal obeyed, but the
quraishis were taken aback, because they thought themselves superior to others, so
they could not endure it, and utbah, haris, suhail, and Abu sufiyan could not control.
they were high in sentiments, but Allah dismantled their whim by sending down this
ayat.
Ayat no 14 to 18
 "The wandering Arabs say, "We believe", Say (O Muhammad) (SAW) "you did
not believe, but rather say "we submit." the faith has not yet entered into your hearts.
And if you obey Allah and His Messenger, He will not lessen your deeds, certainly, Allah
is forgiving and Merciful.

"Undoubtedly believers are only those who obey Allah and his Messenger and
never have any doubt and enter into the Holy War heart and soul and with their wealth
for the cause of Allah. Certainly they are truthful.

"Say (0 Mohammad) whether you teach Allah your religion while Allah knows
everything in the heave the earth, and Allah is aware of everything.

"They think make it a favors to thee that they have surrendered (unto Allah), Say
(O Mohammad) (SAW)

"Don't think that your Islam is a favor on me. But it is Allah who has favored you
that He led you to the belief. If you are honest.
 "Decidedly Allah knows everything unseen of all the heavens and the earth. And
Allah sees whatever you do"

Ayat No. 14 mentions some Bedouin Arabs. This had a particular reference to the Banu
Asad. It is said that once in the days of famine they came to the Prophet (SAW) and
told that they had done great favor to the prophet because they had embraced Islam,
unlike others, without any fight. There were other tribes too, like Aslam, Ashja etc, who
had entered in the camp of Islam with some expectation or avarice or to save their skin
from punishment or for fear of the overcoming of Islam. Allah, the Almighty, has
unveiled their attitudes and motives and explained the true meaning of belief and
believer expounding the meaning of belief, Allah says that nobody does any good to
Allah and His respected messenger, but he should be thankful to Allah and His
Messenger that they benevolently turned their heart from the wrong path to the right one
and that the inner motives and inclination of heart and the malignity and impurity of soul
could not be concealed despite repeated Endeavour. It is, therefore, the decree of Allah
that those people who have not been paying due regards to Allah and His Messenger
owing to the malignity of heart should not boast of having firm belief in Allah and His
Messenger. He should rather suffice it to say that he had accepted to submit.

Some people misconstrued the two religious terms and rut. They say that in
Islamic terminology these are two different terms. In their opinion, means to have a
firm belief in heart, where as Islam means to act upon anything outwardly. But this is not
correct, because in this way it become very near to hypocrisy (JE). In fact, and are two
words carrying the same sense and meaning and are congruent to each other. Quran
says that

"Undoubtedly, in the eye of Allah, Deen is none but Islam".

 "Ibrahim (AS) was neither a Jew not a Christian, but he was a pure Muslim".

"O believers, fear Allah in the true sense of the word fear' and (see that) you do
not die but when you are a Muslim"

In short, the word has been used in the ayat No.14 in the literal meaning and not
in the terminological sense, and it is not correct to apply this literal sense in other places
where this word has been used in Quran and Hadith.

HADITH AND SUNNAT

Definition of Hadith: Hadith is the knowledge which relates to the sayings, doings.
character and conducts (including the speeches) of our respected Prophet. The topic
of this knowledge is the sacred life of the Great Prophet himself) The literal meaning of
Sunnat is the method the temperament, the conduct and the Shariat. There is a Hadith
in which this word has been used in this sense ;

Anybody, who promulgated a good method, will be amply rewarded, including all
those who acted on that method. And anybody who invented a bad method will be
punished including all those who followed him. Traditional use the above two terms as
synonym. But in the terms of Shariat Sunnat means the conducts and proven methods
of our respected Prophet, which he adopted for the guidance of his followers excepting
those aspects of his character which relate to prophet hood which are not to be followed
by his followers, which means that the days and nights of the whole twenty three years
of his prophetic life, are called 'Sunnat .

The need of Hadith: Quran-e-Majid that has been granted by Allah is the most
authentic, and most reliable of All books. But Allah has stated everything with regard to
the worship, wordily matters, social and economic problems very succinctly and
concisely. To know the details about all such matters a man has the need to refer to the
Hadith, and the practical aspects of it form the demeanor of the Holy Prophet (SAW).
Thus Ahadith of the Prophet provide the practical details of the Holy Quran, including
the Salat, Zakat, Hajj and Umrah are Quranic terms, which cannot be understood by
Arabic Dictionary in the correct religious sense. Therefore, there is no way out for us to
grasp the real meaning of these religious terms except to turn to the Hadith of our Holy
Prophet.

Unavoidability of Hadith:- Allah has made it obligatory in the Holy Quran to obey Allah
and His Rasul and "accept whatever Rasool gives you and give up whatever
he dissuades you from.

"Obey Allah and the messenger.

"Take what Rasul gives you and keep away what so ever he forbids"
 "Tell (them) that you should follow me if you love Allah"

"It is He who sent a Rasul from among the illiterate ones who recites to them His
revelations and makes them grow, and teaches them the Scripture and wisdom, though
they were manifestly in seduction. And-others of them, who
have not yet joined them.....".

"For you there is a very good example in the life of the Prophet of Allah"

These ayats show that the obedience of the commandments of the Rasul and the
following of his conduct is compulsory on all Muslims. The companions of the Prophet
had the opportunity of direct contact and had the opportunity to be benefited by having
close association with the Prophet. But those who came after the departure of Rasul
and his companions could have no way out to follow the Prophet except to consult
Ahadith for guidance, because except Ahadith there remained no other sources that
would guide us.
 Allah has not only made Holy Quran sufficient for the guidance of his bondsmen,
but made it compulsory to follow the conduct of His Rasul and there is only one source
of knowing his conduct, and that is Ahadith. If we do not rely on Ahadith, then the
guidance of Quran will remain incomplete because Allah has not only sent down Quran,
but it was left to the Prophet to explain, and expound the ayats of the Holy Quran.

"We have sent down this book towards you so that you can explain what has
been sent down towards them."

In another place, it has been said.

"And he teaches them (the Muslims) the book and the (religious) philosophy."

And it is not that his teachings were only for his companions, but it has been
made unspecifically valid for all generation till the day of resurrection. Allah has further
said:

It is he who sent a Rasul from among the illiterates who recites to them His
revelations and makes them grow and teachers them the Scriptures and wisdom though
they were manifestly in seduction. And others of them who have not yet joined them...

It appears from the last portion of this that whatever teachings he imparted to his
companions, were not only specified for his companions, but also valid for all coming
generations. In these circumstances, if we do not taken instructions and guidance from
Ahadith, then what remains there for our guidance other than the Holy Quran.

It appears from the last portion of the quoted ayat that the teachings of the Quran
that the Prophet gave to his Ummat was not only restricted to his companions but for
the Muslims who came afterwards. Now if we discard the Ahadith as unconfirmed and
unreliable then what remains with the later generations of Muslims as a guidance.

It may not be out of place to mention here that there are more or less one
hundred places in the Holy Quran where the order of 'Salat has been given emphatically
there is no mention even in a single place of the time how many times to repeat it in a
day, and at what times, the number of rikaat, the method of performance of Salat with
details about the Ruku, Sajda, Qiyam and Qawood. Similarly Zakat has been mentioned
mostly with Salat, but there is seldom any mention about its details in the pages of the
holy book. Nor is our knowledge complete with regard to the Hajj from the book sent
down by Allah on the last of the Prophets. But we definitely have guidance about all
these obligatory prayers in the Ahadith. The Great Prophet has said:

"Say your Salat as you see me performing it."

"Learn the method of your Hajj from me"

These Ahadith show that if we take Quran-c-Majid aloof from Hadith and we do
not grant it the religious guidance, that has been given in Ahadith then it would not be
possible to act upon the mandates of Quran-e Karim.
 The Great Prophet, in addition to being a propounder and interpreter, is a
legislator for some of the mandates too, and this capacity of the Prophet has been
indicated in Quran itself.

He ("The Great Prophet) declares for them (Muslims) pure things lawful, and
impure things unlawful"

This shows that the respected Prophet has been authorized by Allah to legislate
some mandatory orders. As for example, the Great Prophet has declared unlawful or
Haram, some of the things which have not been mentioned by Allah in His holy book.
Some of them are beasts of preys, flying birds, hares and all insects

We will have complete information about the lawfulness or unlawfulness, of these

living beings only by going through the books of Hadith, without which we shall have no
complete knowledge about the lawfulness or unlawfulness of these animals.

There are some ayats in the Quran which have a particular background, if we do
not keep an eye to these backgrounds, if would be very difficult to understand these
orders and mandates. It is the books of Ahadith which throw light on the cause of their
revelation. If we do not turn to Ahadith, it would be utterly impossible to understand the
real sense of these ayats. This proves that the acquisition of complete knowledge of
Islam necessitates the understanding of the Sunnat of that Great Prophet who had the
privilege of the Prophet of Quran.

Ahadith
(According to the prescribed syllabus of the Karachi University).

Hadith No. 1
Hazrat Abu Huraira (RAA) says that the Great Prophet of Allah (SAW) said that every
fossil of a person demands payment of Sadaqa Everyday when the sunrises, it is a
Sadaqa from you to give your verdict with justice between two people. Your helping
hand riding for a man his animal, or in loading his articles is also a Sadaqa. Even it is a
Sadaqa to say good words (to people), and it is a Sadaqa to raise every step for Namaz
and to remove anything which is painful from the road.

The central idea of this Hadith is that there are innumerable blessings of Allah on
human beings The Holy

Quran says:

"And if you (try to) count the blessings of Allah, you cannot".

People decidedly have a faint idea of some of these blessings, but they seldom have
any knowledge of the most others.

As for example, he seldom ponders over his physical constitution and structure,
otherwise he would have an understanding of the skills of his creator Allah. In short, the
attention of man has been drawn in this Hadith towards the joints which make human
body flexible as well as movable, so that with the help of these joints man can adopt any
physical position for the accomplishment of h is biological requirements and natural
needs. Had there been no joints, man would have been standing solid like a tree or a
rock devoid of any feeling or movement.

It is necessary, therefore, to feel and acknowledge consciously the grant of these

innumerable blessings of Allah, the benefactor. This Hadith has presented the
acknowledgement of these blessings, and expressing of thanks as Sadaqa and it has
been made inevitable to return a Sadaqa for the grant of every joint, Quran has further
said that the expression of that makes the blessings manifold.

"If you express your thanks, I shall increase (my blessings). But the Quran also
says"
 "And very few people are thankful among my creatures."

Moreover, Sadaqa does not necessarily refers to monetary grant, but the Sadaqa
of everything is according to its worth and physical condition and circumstances. The
Hadith under reviews has a reference to the acknowledgement of the divine blessings
and various forms of thanks giving.

As for example, it is the Sadaqa of tongue to speak always good words, go

through and recite the words of Allah particularly Kalama Tayyeba and other words of
prayers and to avoid lies, back biting, larceny and indecent words.(Another Hadith
says:

"Either say good words or keep quite".

The Sadaqa of the physical energy of the legs is that the steps should always be
raised towards virtues, and keep away from evil things. This Hadith has the mention of
Namaz simply as the best example, In another Hadith. There is a tenfold reward for
every step raised for Namaz, and tenfold remission of sins and ten times elevation of
rank. It may be guessed that if raising of steps have such big rewards, then what
immensely big reward might have been allocated for Namaz itself This Hadith gives
another due that every step raised for virtuous acts will be counted as Sadaqa and
virtue.

Similarly, the Sadaqa of scholarly, imaginative an thinking talents is to decide the

dispute between two without prejudice and with justice, and the least Sadaqa of
physical health and strength is to land a hand to a we invalid or helpless person to give
support to and remove anything found on way which may be the cause of
inconvenience, hardship or disaster." In another Hadith this has been said to be the sign
and a section of Iman.
Hadith No. 2
Umme-e-Kulsum daughter of Uqba bin Abi Mueet(RAA) says that 'she had heard the
Prophet of Allah (SAW) saying that he is not a liar who settles the dispute between
two persons, or ascribes good words to one of them, or
Hadith No. 2

Umme-e-Kulsum daughter of Uqba bin Abi Mueet (RAA) says that she
had heard the Prophet of Allah (SAW) saying that he is not a liar who
settles the dispute between two persons, or ascribes good words to
one of them, or

says above that party good words (Bukhari and Muslim both have
agreed here unto, but Muslim has an addition further to it as follows). I
have not heard that the Prophet (SAW) has ever allowed anybody to
speak anything against the fact but only on three occasions, that is at
the time of war with enemy, or at the time of making peace between
two persons, or to use exaggerated words in the expression of love by a
hundred to his wife, of or vice versa.

Exp:- The meaning of this Hadith is that it is a virtue and indeed a good
deed to make peace between two persons or group of persons or
tribes, to avert fighting or killing, to bring amity between two persons,
and to bring two separated persons close together. Similarly it is of a'
great virtue to stop battle’ and group fighting, because Islam is a
religion of peace and amnity, while sometimes a very small spark of
misunderstanding causes flare up of a big riot.

Another side of the picture is that Islam has called it a sin to speak a lie.
Even a few of the religious scholars have ineiuded it among the greater
sins. But for some good causes even the inflexible and rigid nature of
the Islamic religion has provided a few exceptions for the sake of the
ultimate fruitful causes, and those are three occasions on condition
that the will must be good to impose and impel good. In this case, we
cannot brand them to be lies, although literally it may be correct. It
cannot be deduced from it that Islam has no rigid policy and its code
may be advocating different laws for different times. This is based
undoubtedly on misunderstanding or exaggeration. As for example,
somebody has inimical sentiments against someone else and you go to
say to him that the second man was very pleased with him, and was
speaking

high of his character, and go on repeating the same thing to the second
party. In the long run you will see that their hearts are softened
andthey come closer to each other. It is correctly said that a lie
expediently spoken is better than a truth that causes sedition.

Similarly, one of the remaining two occasions in which a statement

other than the fact is allowed is war and love. War about which it is
‘Said that war is a deceitful fight which means that every party tries to
deceive the other by fair means or foul, by all sorts of tactful means,
whether lawful or not. At those circumstances, it is not allowed that by
speaking the truth, a Muslim should inform the enemies of the warring
position of the Islamic army, and to weaken
it by giving out the strategic secrets of the Muslim army to the enemies
of Islam. No, it is not possible under any circumstances.

Likewise, the relation between man and wife is psychological as well as

the closest and the most delicate of all relations and of the whole
system of the family construction. It demands cordial relation between
the two. It is quite natural that it is not practically possible to maintain
the height of cordial agreement. So this Hadith has openly given the
religious permissions to exaggerate in the expression of love, though
the cordial relation or mental aptitude may not that high.

Hadith No. 3
“Abul Abbas bin Sahl bin Said (RAA) says that a man happened to pass
by the Great Prophet, when the respected prophet asked another
person who was sitting ‘What is your opinion about that man. He
‘replied that he was a noble person and that i] he proposes the sister or
daughter of any person, he should
accept his proposal and if he recommended anybody, it must be given
weight to, (then it so happened that) another man happened to pass
from there. The Great Prophet asked that person again what his
opinion about that person was. He replied that he belonged to an in-
digent Muslim family, and that he was worthy not to be given any
weight, to, if he recommended somebody and that his words we’re
liable to be rejected. On this the most respected Prophet (SAW) told.
him that if the earth is filled up by such persons as he had praised open
heartedly, then in comparison with them, this indigent person is better.

Exp- In this Hadith, it has been said that there are two standards of
superiority. One of these standards is purely worldly and that is the
increase of wealth, pomp and grandeur, hereditary superiority,
celebrity etc., while the second standard is purely religious, which
depends on human character, conduct, demeanor, piety etc.

The man who was sitting beside the honorable Prophet preferred the
first man from the worldly standard of greatness and superiority in
comparison with the poor man. His opinion was corrected by the
respectable Prophet (SAW) that in the eye of Allah the standard was
just the reverse of what he was thinking. The Great Prophet told that if
the whole world is filled up by all such lovers of the world, they will not
be able to compete a single poor man, who is a Pucca Momin, because
the standard of nobility and superiority is the only yardstick to measure
piety. Allah has said in the Holy Quran:
“The most noble in the eye of Allah is the person who is most pious.”

Another Hadith throws more light on this point “Many indigent

persons are being dashed out from the doors of the worldly-wise
people. But they are so much loved by Allah, that if they swear by Allah,
Allah gives due weight to their swearing”.

One more Hadith may be quoted here in this context.

“A most influential worldly-wiseman may will have
lesser value in the eye of Allah than the feather of a mos-
quito.”

Hadith No. 4
“Sahl bin Sa'd (RAA) says that the respected Prophet (SAW) has said “I
and the guardian of an Orphan will be in the paradise like this, and the
Great Prophet (SAW) raised his forefinger and the middle finger and
expanded those two fingers.”

Exp:- In this Hadith the Great Prophet has drawn the attention of
Muslims towards the rights of the orphans, and said that the person
who patronises and takes in his guardianship any orphan, he will be
admitted to a most dignified place in paradise, where he will be very
close to the Prophet of Allah.
An orphan is he who has lost his father in childhood, and is
helpless. To take such children in the guardianship is a matter of great
reward. And if such an orphan inherits some shares from anywhere, it
should be looked after by his guardian as a trustee, and should not be
eaten up and embezzled by various pretext.

Allah says in the Holy Quran:

“Do not mix up their (orphans) belongings with yours, so that you may
eat it up. It is undoubtedly a great sin.”

Similarly, it has been forbidden “to speak with orphan children in a

harsh tone or treat than unkindly so that they have the feeling of
deprivation and helplessness.
Allah has said:
“Do not scold the orphans.”

If an orphan is indigent too, then Quran-e-Hakim says that the person

who withdraws or retreats to accept that child into his guardianship
actually belies the day of resurrection; otherwise he would not have the
courage to do so.
Hadith No. 5

“There is a tradition from Abu Huraira (RAA) that the respected Prophet
said he is not indigent who after receiving one or two dates or one or
two morsels at your- door; goes away. But indigent is he who does not
stretch his hand before others owing to his self-respect. There
is a tradition in Bukhari and Muslim both that he is not an indigent
person who hangs on diflerent doors. If he finds one to two dates or
morsels (of food ) from one door; ‘he goes on to rap at the next door.
But indigent is he who does not possess anything to live on (yet for his

self-respect and contentment). His condition is not correctly

ascertained so that something maybe donated to him as charity, nor he
opts for begging to the people (in a public gathering or in private).

Exp: According to religious terminology, an indigent person is he

who has nothing to live on. Some people adopt begging as a profession
and hangs on every door. Although he has enough to pass his days
comfortably. Yet he is seen bagging people along in the mosques,
markets and squares and poses like a pauper and extends his hand
asking for aims and charity. Quran-e-Karim and Ahadith-e-Nabavi
despise such a conduct, as degradation of humanity. In the Hadith
under review, dates have been mentioned as an example, according to
the use of that fruits at the time of the prophet. It may be taken as a
petty or negligible amount. Such people should not be given alms,
rather they should be discouraged than patronized, lest they should
form a strong despicable class, which may become vexatious for the
society. On the contrary, Hadith-e-Nabavi urges the people to find out
the really deserving indigent and pauper persons, and help them in a
proper way. “Go out in the search of those who do not like to stretch
their hands before others owing to their self-respect and patience,
despite their destitution and tightly distressed life. This has been
mentioned in the Quran too as follows:-
“The people who are unaware ( of their condition) presume because of
their not asking for anything that they are rich.
(0 Prophet) you recognize them from their faces that they do not ask
people embracingly (insistently).

These people should be helped in such a way that their self-respect is

not injured and they may become financially rehabilitated. In no case
they should be helped with an impression that they are doing some
favour is being done to them, but with a sense that they are being
repaid their religious right that was long overdue and the delay accrued
only due to the donor’s own fault.

The Prophet says:

“Collect from the rich in order to pay to the poor’s.”

Hadith No. 6
“Hazrat Ayesha (RAA) says ’An indigent woman came to me who was
accompanied by her two daughters I gave her three dates. She gave
one date each to her daughters and was about to eat the third when
the two daughters asked her for that too. The woman divided that date
too in two and distributed to them. I was very much astonished by her
sacrifice and mentioned this conduct of hers to the Great Prophet. The
Prophet replied 'Allah has reserved paradise for her in. rewardfor that
sacrifice or (possibly he said that Allah has set her free from hell).”

Exp: This Hadith brings forth two things. One is the sacrifice of that
destitute woman for her two daughters, and the great reward in the
Hereafter for this sacrifice. Sacrifice itself carries the sense of giving
preference to the need of another, setting the need and interest of
one’s own self aside. As the Holy Quran has said with regard to the
conduct of Momins and particularly the companions at the Prophet.

“But they prefer other people above themselves though poverty

becomes their own lot.”

In the Hadith under review, the woman was as hungry as her daughters
had been. It was, therefore, not unnatural if she had eaten the two
dates, but she patiently endured

the excess of hunger, because she could not see her daughters
remaining hungry and unfed. This made Hazrat Ayesha highly
impressed (and she mentioned it to the Great Prophet), the Great
Prophet gave Hazrat Ayesha the good news that this stupendous work
of her has made a reservation for her in the paradise.
Two things became evident from it that the sacrifice made by the
parents for their sons and daughters also makes them is amply
rewarded by Allah.
Even in some other Ahadith, it has been clarified that If a person
takes on himself the sustenance of two or more daughters, and takes
them in his/her guardianship till their marriage, then these virtuous
acts will become in the Hereafter the cause of his/her liberation.
Secondly, the Great Prophet knew by the knowledge specifically gifted
to him by Allah as to who would be admitted to paradise and who
would be sent to the hell. But wherever Allah's wisdom so desired, the
prophet clearly mentioned it.
Hadith No. 7

“Mus 'ab bin Sa ’d bin Abi Waqas (RAA) says that his father, Sa’d had
presunied that he was superior to those who are of lower status. On
this the Prophet (SAW) explained that whatever he is being helped with
and provided (by Allah) is but owing to the weaker persons.”

(The narrator of this Hadith belongs to the group that followed the
companions of the Prophet (SAW) who are called Tabe' yees and the
narrator has dropped the name of his father Hazrat Sa' (1 while
narrating this Hadith: Such Ahadith are called, in the terminologies of
the traditionalists, Mursal. But since Hafiz Abu Bakar Barqani has
included his names in own chain of ’Sahih' Ahadith without dropping
any name so it is taken as authentic.

Hadith No. 8

“HadhratAbu Huraira (RAA) narrates that the respected Prophet (SAW)

said that the dinar you have spent in the name of Allah, and the dinar
used in freeing a slave, and the dinar you helped a paupers with, and
the dinar that you spent on your family. Of all the money that you
spent, the dinar spent on the family has. a greater reward and
requital.”

Exp: This Hadith shows that there are various accounts of using
your money as aims and charity of which four have been mentioned in
this Hadith, and all of these are included in the religious expenditure
individually as well as collectively. But our Great Prophet (SAW) has said
that of all these expenditures the greatest reward is carried by the
expenditure in fulfilling the needs of the members of one’s own family,
who are directly dependent on him for their sustainment. This point
clarifies that it is wrong to think that the support of the members of the
family is burdensome for him. It is much better than the participation in
the holy war or giving charity to a pauper, or making a slave free, or to
give monetary contribution to a good cause. These noble works are, no
doubt, appreciated and rewarded by Allah, yet the greatest reward and
requital is fetched by the help and support rendered to the members
of his own family. This is purely a worldly aflair. In this matter there is
no distinction between the expenditure in the path of Allah

and sustainment of the family with an intention of obtaining Allah's

pleasure, and with the ambition of reward and requital in the
Hereafter. Its reward is definitely is paid by Allah, because Islam has
made him religiously responsible to earn his livelihood by lawful
sources and to provide sustainment to the members of his family who
are exclusively dependent on him, and the Islamic family structure, and
social institution has been set up on this basis. Undoubtedly it is the
biggest virtuous act to discharge this responsibility honestly.
 Another Hadith also throws light on this very point.

“Whatever is spent by a man for the pleasure of Allah, is undoubtedly

rewarded, even the morsel that he puts in the mouth of his wife out of
his lawful earnings.”

There is another Hadith in this context.

“Whatever a man spent on the sustenance of his family, for the sake of
Allah's pleasure, and with an ambition to get reward and requital, is a
Sadaqa for him.”

Hadith No. 9
“It is also narrated by him (Aha Hurairah) that the Great Prophet (SAW)
said that the upper hand is better than the lower hand and that the
aims and charity should begin with those who are under your
guardianship, and the best of charity is the charity passing their life
given aster fulfilling the needs of self and family and that Allah makes
him or her chaste, who invokes for it and He makes him wealthy and
free front worldly cares, who prays for wealth and freedom from
worldly cares.’’

Exp: In this Hadith it has been said that it is not a matter of pride to
beg for alms, but 1t should be accepted only at the moment when
there is no way out to avoid it, or when a man is seriously stuck up in a
tight situation, from which he cannot come out but with the help of
others. It is better to be the upper hand for giving rather than to be a
lower hand for begging. This means that begging should
be discouraged so far as possible, and those who are habitual beggars
should in no case, be inspired to make it a profession.
Another point which is manifest in this Hadith is that the most
deserving ones are the members of your family to be benefited by your
generosity and munificence. If a man helps others {while the members
of his family are starving were in distress, then that man will be called a
showy man. Another Hadith emphasizes on spending on the near and
dear ones because in this way he will get double requital, one is for the
spending in the way of Allah and the other is for the better treatment
of his relatives. In this way, two virtues have been added together in
spending for the relatives. Even it has been forbidden to distribute all
his savings at the time of death in such a way that his progeny is left
pauper and the heirs remain penniless. For this overt reason, even the
wills have been restricted to one-third of the whole property without
the consents of the heirs, so that their rights may not be usurped or
subdued.
The third point which has been made clear here is that there is no
bar in spending money outside his own family and other relatives, but
in no case the heirs should be deprived from their due rights.
The fourth thing that has been said here is that the person, who
invokes Allah for keeping him chaste and innocent, will be given an
opportunity to lead a virtuous and innocent life. Another meaning of
this Hadith is that a person, who is who is needy but despite his needs,
he does not stretch his hand before others owing to his prestige
and self-respect, and deems. it against his honour and dignity to beg
should be feund out and helped. If such a man prays to Allah to give
him courage enough to lead a prestigeous life, then Allah will help him
to find out some means to lead a respectable and dignified life.
The last point that has been elucidated here is that the life should
be free from worldly cares if a man prays to Allah, the Great, not to ask
for help of human beings in the fulfillment of his needs and seeks the
help of Allah in the fulfillment of his worldly needs by giving him the
opportunity to earn sufficient lawful earning to eradicate his problems,
then Allah will certainly do so.

Hadith No. 10
 “Hazrat Anas (RAA) says that Abu Talha (RAA) was the richest of all
Ansars of Madina. He owned several orchards of dates, and of all his
properties, he loved the well called 'Beir Ha' and the Orchards, which
were just in front of Masjid-e-Nabvi Our respected prophet used to go
there, and drink its delicious water. Anas (RAA) says that when the
ayat.”

“was revealed by Allah which means that 'you cannot earn virtue until
you spend our of the thing that you love very much.”
Abu Talha came to the Great Prophet (SAW) and said, '0 Prophet of
Allah, Allah has sent down on you the ayat.

and Beir, Ha’ is the well that I love most. Now it is a Sadaqa in the name
of Allah. I expect good requital and reward for it 0 Prophet of Allah use
it according to your discretion as you like better. At this, the respected
prophet congratulated him, and said that he had heard whatever he
had said. That was undoubtedly a profitable thing. But the Prophet
thought it expedient to let it be given to his own relatives. Abu Talha
replied, “0 Prophet of Allah, I would do accordingly. Thus Abu Talha

distributed it among his cousins and other relatives.

Exp: There are three points which have been extended in this
Hadith 1) the conduct of a companion of the Prophet (SAW) (2) the best
way of expenses in the path of Allah, and 3) The best way of
expenditure.

The demeanour of Abu’ Talha (RAA) shows that the companions of

the Holy Prophet (SAW) had full faith on the mandatory Ayats of Allah
as revealed' in the Holy Quran, and accepted these ayats
comprehensively. The other meaning whiCh is explained is that
anybody who wants to earn the pleasure of Allah and his Prophet must
1. get himself ready to pay the full price, even he should not hesitate to
give the sacrifice of his life which' is the best thing of all his belongings.
If he fails to do so, then all his claims are mere boastings and braggings.
It is evident that the person, who hesitates to sacrifice the most
beloved of his belongings, cannot have the courage to offer his dear life
tor Allah. Thirdly, the closest of the relatives are always the first
recipients of the Sadaqas and expenses in the path of Allah, provided
that they are religiously. allowed to receive such benefits and does not
fall 1n the category of Sahib-e-Nisab. It is not worthwhile that the
people who have far off relations or no relation at all should be
benefited, while the near-relatives, Who are poor and indigent are
deprived. It is previously said that to spend on the near; relatives who
deserve to be helped carries double reward, one for the distribution of
aims and charity and the other for helping the poor relatives.

Hadith No. 11
“Noman bin Bashir (RAA) says that he heard the Prophet of Allah
saying. “All lawful things are manifest, and all unlawful things are
manifest. In between the two there are some doubtful things which
most people do not know about. Thus those who saved themselves
from such doubtful things, actually saved his religion and respect.
And those who indulged in doubtful things, indulged in unlawful things,
just like the shepherd who grazes his cattle around a prohibited grazing
field, where is a likelihood of their entrance in it. Beware, every king
has some limitations and know that Allah has fixed their limitation by
prohibiting something for them. Listen, there is a lump of flesh within
every human body. When it is healthy and all right, the whole body is
all right, but when it goes wrong, the whole body is out of orders and
the heart is sick. The whole system of the body is out of order.”

Exp: This Hadith expounds that the things that the man comes to
contact everyday, some of them are openly unlawful while some others
have been clearly declared lawful. Nobody can be way! aid about the
things that have

been manifestly, declared unlawful until he'opts for his own

destruction. But there are somethings which are clouded and their
position is not clear. A Muslim must keep off from such things. Another
Hadith also throws light on this matter which is as follows:-

“Save yourself from the position of calumny.”

In another place it has been emphasized in the following way.

“Try to pick up undoubtful and absolute things, instead of doubtful

things.”

It appears from this that a Muslim must avoid not only all the illegal
and prohibited things but those things also which have elements
dominance of bad elements, because if he does not take care in" this
regard, there is every likelihood of his involvement in unlawful and
prohibited things. This is an eloquent style of the Holy Quran and the
Hadith of the Prephet. Thus when Adam and Eve were being stopped
from eating the fruit of a forbidden tree, they were asked not to eat the
fruit of that tree, but were asked not to go near that tree.

This sense has been expounded by another concrete example, “A

man who apprehends that a grazier who grazes his cattle around the
grazing field or the garden or orchard that belongs to him, declares it
prohibited to allow man or cattle to enter that area to destroy it.

Again, the Holy Prophet says with a View to extend this topic “As
every king has ‘some established principles of prohibitions so is the
Almighty Allah, who has chalked out his limitations. Anybody who
crosses this limitation to enter into the prohibited area of unlawful
things is undoubtedly a rebel.”

And it has been concluded by the Prophet (SAW) in the following lines.
“The bodily existence of a man depends on a lump of flesh if this
nuclear part of a human body functions rightly, the whole system is all
right, but if it goes wrong, all other parts are out of order. He then
clarified that it was the heart and itis necessary for the existence of life
to be bodily healthy. Similarly, for the Spiritual health it is necessary to
be correct spiritually. As it is necessary to be physically fit, so it is
necessary to be spiritually healthy. Thus the Holy Quran has referred to
the sickness of heart in the 10th ayat of Surat-ul-Baqara that says:

“They have sickness in their heart.”

In other places this Spiritual disease has been termed as or “stone

heartedness.” and the hearts of the infidels have been called

“Their hearts are like stone, or even harder than it.”

Which reters to such hearts which do not accept the softness of virtues,
and all the passages of blood flowing out of heart have dried up.

Hadith No. 12
 “Hazrat Nawas son’of Sam’aan (RAA) says that the Great Prophet
told that the vixtue is the name of good acts, and sin is that which
pricks your heart and you should not like that people should know
about this weakness of yours.”

Exp: Self explanatory and also it may further be explained

alongwith the following Hadith No. 13.

Hadith No. 13
 ”This is a tradition by Hazrat Wabesa bin Ma’bad (RAA) who says
“once I approached the great prophet, who asked if I wanted to ask
about virtue. I replied tn the affirmative. The respected prophet
advised me to enquire from the heart. It is virtue that your heart is
satisfied with and it is sin that pinches your heart and leaves your mind
scrupled even though the people give you rc11 “mus verdict (for your
satisfaction).”

This Hadith has been narrated both by Ahmad and Darmi in their
Masanid But the central idea of both these Ahadith are the same. The
sum and substance of these Ahadith is that Islam is a natural religion
whose teachings are strictly in accordance with the human nature. This
is why all the teachings of Islam have been explained in the light of two
comprehensive terms ‘good and bad’ or virtue and evil., virtue has been
also called (Known), while evil has been termed If» (not known,
strange), which creates some aversion. This means that god or virtue is
that wich is familiar to the human nature and bad or evil is that which
does not conform to the human nature, and is not in consonance with
nature. Thus human nature is the touchstone for assaying good and
bad.
According to Quran, it is the soul that commands a person to do or
not to do a thing, and it is of three kinds.

The soul that commands (towards evils) urges a person to do a

thing that is by nature bad. Its purpose is devilish or satanic.
 The soul that reproves, This reproves and rebukes a person, if he
commits any sin: It also urges a man to do good. It plays the same role,
as the conscience. If somebody commits some mistakes, it pinches him
at heart, until and unless he rcpents to Allah. Thus this soul warns him
not to go to the path of sin and crime. In short, it performs the duty of a
watchman, as our respected Prophet (SAW) has said.

“When righteousness pleases you, and evil creates hatred and

aversion in you against unpleasant things, you should think that you are
a true Momim. Allah the great says in the Quran that “He has endowed
the sense of good and bad to every soul.” It means that he has taught
every soul how to distinguish between good and bad.

The soul at peace If by the grace of Allah, a man is in a position

when all the Satanic urges are subdued and replaced by the pious
needs of man, and conscience triumphs over the diabolical tricks,and
he is guided at every step in the path of life by Irnan, then Satan is fully
disappointed, and the soul of that person is in complete peace and will
lead his life in spiritual bliss. Allah has said in Qur’an.

“0 soul at peace. Return to your Lord content in pleasure.

Enter among my bondsmen. And enter my paradise.”

This group of men living at peace include the Prophets of Allah, and
other chosen people.
 94

"It is said by Hazard Hassan the son of Ali (RAA), that he learned this
from the respected prophet (SAW) himself to leave anything that was
doubtful, and chose the thing that was doubtful and clear."
This is the tradition of Tirmizi and has been grouped among Hasan
is that Hadith whose chain of credentials are unbroken and continuous,
and the narrator of which is honest but less controlled. This type of
Hadith is second in grade to the Hadith-e-Sahih. This means that any-
thing which is not clear about being lawful or unlawful should better he
given up., It means that a man must be sure of its being lawful before it
is consumed or used.
Doubtful things are gateway to unlawful, and whoever adopts
doubtful things, there is every possibility of his involvement in unlawful.

95
"It is a tradition of Hazrat Abu Hurairah (RAA), that the respected
Prophet of Allah (SAW) said the sadaqah does not cause deficiency and
Allah makes the position of those persons dignified who asks
forgiveness of Allah, and He makes such humble persons exalted.”

96
Abu Rifa'ah Tamim bin Usaid (RAA) says that (once) he reached Huzoor-
e-Akram at a time when he was busy giving sermon. He said, O Prophet
of Allah, a stranger wanted to know about his religion, when he knew
nothing about it. At this, the Great Prophet attended to him, leave the
sermon incomplete and coming down to him. After that a chair was
brought, and the prophet sat in and began to preach to him the
mandates of religion which Allah had taught him. After that he started
again to complete the sermon.
Hadith No. 15 and Hadith No. 16 have one aspect common to
each other and that is the teaching of humanity. The first relates to his
verbal lesson, while the second gives a practical lesson.
The first part of the first Hadith relates to sadiqi. Some people are
seduced by Satan or the Dictating soul (we) to believe that Sadaqah
Zakat etc reduce the wealth, and it was not wise to spend money. It is
for this apprehension that they slink away from the right path, and seek
some pretext to evade payment of money to the deserving people. In
order to correct their mistakes, the great prophet of Allah told the
ummat that sadaqah does not reduce but chances their money,
97
And by the grace of Allah it gets ample growth.Zakat means purity as
well as growth. Thus zakat makes the wealth clean and pure, and ever
growthing. This growth may be material as well as non-material, and
Allah will add to the wealth for the generosity by way of Zakat and
sadqah and will add to his reward and requital in the Hereafter .The
money that is mostly deemed to be wasted is not really wasted. It is
actually the safest wealth which is secure in the hand of Allah.
Quran-e-Majid says:-

“And establish Namaz and pay Zakat, and lend to Allah is good loan.
Whatever goods you send before you for yourself, you will surely find if
with Allah as a better reward and greater recompense, and seek
forgiveness of Allah. He is forgiving and merciful.”
Another point that has been taught in this hadith is that it is a
great insult and disgrace of humanity to bow down in reverence before
anybody or anything, but to bow down before Allah and to bow down
to the orders and teachings of His Prophet is not an insult of humanity
but it is the cause of elevation of respect and dignity. Anybody who
bows to his creator is sure to be elevated in the eye of His creature.
It is quite natural that when a man rises to deliver a lecture, his
passion is at its height and he does not like to tolerate any criticism,
rather any inteference from any for every corner, appear to be an
98

Insult for him corner appears to be an insult for him. But the great
great Prophet was busy giving sermon. But the Prophet does not
admonish or rebuke him. He rather came down to him leaving his
sermon incomplete, and after his full satisfaction he went back to
complete his sermon. This humility from the greatest history-maker
could not be expected from anyone except by the last of all the
prophet. He did not take him to task and tolerates his indiscipline
because he knew that the stranger was a neo-Muslim, and was not
aware of the courtesy which was supposed to be maintained before the
great prophet.
According to this Hadith, it ensures that for the sake of religious
purpose, the religious sermon may be stopped for a while. This
toleration of the great prophet made that stranger one of the
renowned companions of the prophet.

99

“This tradition is from Hazrat Abdullah bin Umar (RAA) who said that
the great prophet did not lengthen his talk, nor he used abusive words,
and used to tell that the best man among us was he who has sublimity
of character."
Exp: The language of this hadith is very clear and un-ambiguous. It tells
that our respected prophet was away from all sorts of
characterlessness and bad habits, and that he never used abusive
language for anyone. His conduct was of a man incarnate of justice,
piety, virtue, generosity and modesty, which made his personality, the
most pleasant, attractive and awfully inspiring. There is another Hadith,
in which he said:
"I have been sent for the completion of good morals
"He also said "that man will be nearest to me in the Here-after, who has
the best character.

100

"Hazrat Abu Hurairah (RAA) says that the great prophet was asked
about the acts which generally led to paradise. He said "fear of Allah
and good morals. He was also asked about that which often led to the
hell. He answered. "The mouth and the private parts of body.”
"This tradition has been recovered by Tirmizi, and is "Hasan-e-
Sahih" in the grade of hadith.
Exp. The sum and substance of this Hadith is that and good
morals lead to paradise and "mouth and private organs of the female
body lead to hell. In another hadith the same idea has been laid down
as under:-
“Anybody who gives me guarantees (to take care) of the organ
which is between his jaws and the organ which is between his two legs,
then I shall guarantee him paradise."
Some stimulants of virtue and evil are created in the heart and
mind of a person that impels him to perform any virtuous act or
commit any evil. The two organs, tongue and private organs are mainly
the two organs which translate the decision of the heart and mind for
the commission of good or bad acts. Islam does not want that the
above two organs should go unbridled. Islam wants that every act
should be done within the scopes and limits that Allah has provided
within the confines of the Shariat. All slanders, indictments, backbiting,
lying, are the mischievous function of the mouth, and fulfillment of
carnal desire, and performance of unlawful sexual act are unlawful act
of the private parts of the human body. Uncontrolled and brutal sex act
is not humanity but animalism.
 101

It is from Hazart Jabir (RAA) that the respected Rasool of Allah had once
said, "The most favorite of you in me eye and the nearest to me in the
Hereafter will be that person who possesses the best of character, and
the most despicable of all of you and most distant from me in the
Hereai and makes his face crooked in grimace. Will be that man who is
most talkative, and with an air of haughtiness and just to show his
command on hetorics, uses difficult words in talks. The companions of
the prophet asked him
102
do you mean by tharthar and Mutashaddiq? But we have not yet
understood who are those called him, "O Prophet of Allah, we could
now understand what Mutafaiheqoon. The Prophet of Allah explained
that they were those who were filled with haughtiness.
This is the tradition of Termini, who has classified and graded it as
'Hasan'. Later Imam Novi has recorded the narration of Imam termini
wherein he has narrated that good demeanor means to meet anybody
with cheerfulness and to avoid to give trouble to others.
Tharthar to go on talking artfully with an air of formality.
Almutashadiq. To speak in a chaste language by a puffed up
mouth and an air of haughtiness, and to use chaste rhetoric language
particularly to show linguistic caliber. Mutafaihiqis one who speaks with
a puffed up face and an air of haughtiness.
The respected prophet says in this Hadith that the man whose
morals are very good and strong will be dear to Allah and His Rasool
and he will have the honor to occupy a place in the Hereafter just near
the Great Prophet. On the contrary a characterless man will be at the
most distant place from the prophet, and will not be loved by him.

103
 "It has been narrated by Hazrat Ayesha (RAA). She said that the
most respected Rasool of Allah (SAW) whenever authorized to
pick-up one of the two things, picked up the easier one, provided
that it was not a cause for sin. But if it is a sin, he kept himself at a
distance from it (She further said that) the Prophet of Allah did not
take revenge for his own sake. But when man trespassed into the
spheres of unlawful, he took revenge for such an offence."
Exp: This hadith elucidates two aspects of the character of
the Great Prophet (SAW). The first is that whenever he was given
option to choose one of the two things, he always opted for the
easier one. It ensues from this that Islam did not like to create
difficulties for the Muslims, and does not order to do anything
which is one to us and burdensome. Quran-e-Sharif clearly
declares.
 104

"Allah does not load burden on anybody but up to his capacity"

and said.

"Allah has not made religion difficult for you"

Allah has also said

"Allah wants easiness for you and does not want difficulties."
There is a Hadith which says“ Religion is easy.

Another Hadith says: .

"Make it (the religion) easy and do not make it difficult.”

It is noteworthy that it was not for himself to make religion

easy, but he made it easy for his Ummat otherwise Allah had give
him extraordinary stamina and he used to keep fasting,
continuously which is not easy for a common man. Thus, the
adoption of simplicity and easiness was but, for the Ummat. In
Quran-e-Majid Allah says

"It is intolerable for the prophet to see you in difficultly."

Another aspect of the character of the prophet is his
unbounded kindness for the Ummah as a whole, He was

105
very kind and benevolent. He forgave even those who were his
sole enemies who tried by various means to take his life, and he
did never take revenge from anybody on personal ground, but he
never excused those men who were enemies of Allah, His
Rasool, the religion of Islam and went against the Ordains and
mandates of Allah, and he did not show favor to anybody while
giving his verdict at the time of deciding a case. In this connection
theft case of Fatima Makhzaomi may be a bright example
 106

"Allah likes to see the signs of His blessings conspicuous on His

bondsman.”
The meaning of this Had this that when Allah, the great creatures,
He loves to see the signs of those blessings manifest on that creatures.
The worldly riches, the vast knowledge, the intelligence, the health and
everything that a person is blessed with by Allah, ought to be
conspicuously evident from his personality. It means that a person
should not live a poorly life, when he has been given riches and wealth
by Allah. Similarly, a person who has been vested with knowledge must
impart his knowledge to others. Not to use the blessings of Allah or
miser by consuming it, is not liked by Allah, because it is tantamount to
the disapproval of Allah's grant, which ought to be fully utilized and
consumed for the sake of one's own self, as well as for the benefit of
other fellow beings. A man should not, however, be proud of his health,
wealth and all other qualities that he possesses, Because those have
been simply a grant of Allah and not his own Achievements which
should be acknowledged with due thanks to Allah, the Great, and
should forward his knowledge for the betterment of his fellow beings
as well as his personal needs and requirements with all humility
without
107
any pomp and splendor, extravagance and prodigality.

"Whenever anybody comes across any other person who is better

than him in respect of health, wealth or appear once, he should
look at another person who is inferior to him."
Exp. Islam wants that a person should, at all times and
under all circumstances, keep himself busy thanking Allah. But
occasionally when the sight of a man falls on a person better than
him in respect of health, wealth, appearance, rank or position, he
becomes spiteful, and owing to this deprivation, he becomes a
victim of inferiority complex. Consequently on one side, he is
deprived from thanking Allah, which falls in the purview of
ingratitude to Allah, and, on the other hand, he loses his peace of
heart and is always aggrieved for not having those blessings
which the other man has. Thus he should better look at those who
are more deprived than him in respect of the blessings that Allah
has granted him, and be thankful to Allah, and deem it a special
favor of Allah, who has benevolently granted him those blessings.

108
"When a man loves another man, his brother, he should inform
him that he loves him."
This Hadith refers to the pure and selfless love, and not a
gallant false love making, which is based on avarice,
covetousness and greed. The pure love has been referred to in
another Hadith as the love for the sake of Allah, which means a
pure, selfless love. It has been said that such a lover should
inform of his selfless sentiment of love, so that he should also
develop such a pure love for him, and he should awake in him
pure sentiment of love for his lover too, and they may cooperate
in the development, prosperity, piety and virtue. The information
of love should not be restricted to the lip-service, but some
concrete practical proofs of his love should also be given.

109
“When you cook a curry, you should add some more water in it,
and do remember your neighbors by sending them (some of it
gratis.).”
Exp. This Hadith teaches us two things, one is, to keep in
mind the rights of the neighbor and to behave with them in a
better way. In another Hadith, the great prophet said of the
neighbor’s with so much emphasis that I thought of the likelihood
of their being declared in heritors in the bequeathed money.
Secondly, it is not necessary for better treatment to make present
of precious things to the neighbors, but petty sacrifices are also
no less important. It may also stand him in good stead and may
be helpful in establishing stronger friendly relations with the
neighborhood. It has, therefore, been urged to add some water in
the broth and give a portion of it to those living in the
neighborhood, so that they may also have a share in your meal.

110
"It is the best of all holy wars to utter a rightful word before a cruel
king"
Exp. To eradicate cruelty and to promote justice is the prime
objective of Islam. Islam and Iman both carry the meaning safety,
peace and reconciliation. It means that there is no room in Islam
for dread and terror, injustice and oppression. Islam wants to
stretch and expand justice everywhere in the society, particularly
to diffuse it in politics, as well as society and economy. It cannot,
however, be established in a country, unless the ruler of that
country and his executives arc lovers of justice, and the subjects
have such a gut to stop the ruler if he ever shows any partiality
and tendency to side with injustice and lawlessness. It is
imperative, to support justice and try to eradicate the evil deeds
from the human society, yet it requires much courage to speak
out rightful words before a heart less despot, because sometimes,
it risks the loss of life or property or both. For this reason, it has
been told to be the best of "holy wars."

111
 There are three signs of a hypocrite, (1) when he speaks, he lies,
(2) when he promises, he does not keep his words, and (3) when he is
made a trustee, he embezzles the money. He may keep fasting, praying
and may think himself to be a Muslim."
Exp: A heretic is he whose beliefs are in contravene of Islam, just
like an infidel or a polytheist, and with a view to throw dust in the eyes
of other Muslims declares himself to be a Muslim. This means that
there is inconsistency in his words and actions. Evidently he succeeds in
playing false to others, but he can be recognized easily by the signs that
have been enumerated in this Hadith for detection.
In other words, it may be said that hypocrisy is of two kinds, one
is hypocrisy in faith and the otherwise hypocrisy in action, and in this
Hadith only the hypocrisy in action has been defined in order that
Muslims may not be involved in hypocritical habits and may not fall in
the ditch of hypocrisy in faith, the signs that have been indicated are
three i.e. 1) to tell a lie 2) to fail to keep faith, and 3) motto embezzle
the money that has been given in trust. For these demerits, the
worships and prayers of those hypocrites become devoid of the
blessings of Allah

112
 “keep yourself away from greed, because it has destroyed many
people befor you. The evil has urged people to shed blood of others
and has persuaded one to bloodshed and to accept the unlawful of
others as lawful.”
Exp. This Hadith describes the evils of avarice and the great
prophet (SAW) has said that it is a moral affliction and sickly sentiments
are its climax. It has a caused the destruction of the earlier Ummats,
because greed at its peak makes a man blind in the love of wealth and
riches and forgets full, and what is legal and what is illegal. If he has to
kill a man for grabbing money or if he has to molest the respect, dignity
and usurp the wealth, he would not hesitate to-do-so. When this moral
affliction spreads among the nation, the people become blood thirsty
and lay hand on the life, respect, wealth of own people, and a new
chapter begins in the social life of the whole nation. Hatred abhorrence
and aversion make their national front weaker and open to be
conquered by the enemy. The destruction as refers to in this Hadith
may also refer to the destruction in the hereafter.

113
“Hell is covered with lust, and paradise is concealed under hardship”
Exp: The meaning of this Hadith is that lust and ignonymous
desires of one's own self, when come over, breaks all barriers of lawful
and unlawful to achieve unwontedly abominable desires just to pacify
the unbridled self which leads to hell. It is therefore, necessary for a
man, who wants to save himself from this hellish doom, to keep in
control his lust, and lascivious- and ought not to leave his carnal of
desires unbridled. But to keep the waylaying inner self in control so that
it does not waylay your soul and stick to Iman unflinchingly and to
stride on the path of piety directly is not an easy job. This is a path of
hardship and miseries. This is a declaration of war against the vicious
forces. This means that if you want to live as a pious man, you will have
to pay for it by controlling your limitless desires.

114
Hellish doom, to keep in controls his lust, and lasciviousness, and
ought not to leave his camel of desires unbridled. But to keep the
waylaying inner self in control so that it does not waylay your soul
and stick to Iman unflinchingly and to stride on the path of piety
directly is not an easy job. This is a path of hardship and miseries.
This is a declaration of war against the vicious forces. This means
that if you want to live as a pious man, you will have to pay for it s
by controlling your limitless desires.

115
“Everybody follows the religion of his friend you must, therefore, test
the person with whom you are going to make friends"
Exp: It is evident that the circle of friends casts a deep impression
on the demeanor of the person who is attached to it. It is correctly said
that a man is known by the friends he keeps." A man whose friends are
dishonest and thieves cannot remain honest. But a person, who passes
his time among religious people, cannot remain insurgent and
disobedient to Allah. Because a man keeping the company of religious
people will indeed be influenced by the religiousness of his friends, and
will get an opportunity to reform his character and conduct in the light
of their mo- reality. But a man passing his time with the people who are
devoid of morality and good manners cannot have the op- opportunity
to look into the bad elements of his own conduct, because his spirit is
sealed by the influence and impact of his friends. The slow poison of
the bad character spoils in course of time the stamina and the good
qualities of a person in such a slow manner that he cannot even feel the
change that takes place in his inner self. A man should, therefore,
remain cautious from the very beginning and avoid the bad society so
that no bad element creeps in his character. He should be careful that
no irreligious and characterless person comes to him in the guise of a
helper, sympathizer or friend, so that he may not find an opportunity to
cast his influence. Off course, the person whose character and religion
are strong enough to be harmed by the devious character of others,
may mix with such persons, because in this way the man of strong
character may find time to correct the bad traits of those
 116

Characterless people by exhortation, preaching and advice, but such

strongmen are very few”

“The wise man is he who subdues his inner self and works for the
hereafter, and he is fool and frustrated” who, followed the desires of
his inner self and expected from Allah good rewards”
Exp. Inner self of every person is catchy but treacherous. It cheats
people and leads to the perilous road of evils. Our respected prophet
has, therefore said that the sagacious person is he who is not cheated
by his inner self, but keeps it in his control so that he may have the
opportunity to do some good works for the Hereafter. The weakest and
greatest fool is he who comes in the net of the inner self to act upon its
mischievous directions and expects the mercy of Allah
117
"He is not a valiant person who throws his enemy on his back, but
he is a valiant person who controls his inner self at the time of
anger."
This Hadith actually means to keep control on one’s own
inner-self at the time of anger. It is a fact that the worst enemy to
a man is his own inner-self which is very difficult for a man to
keep bridled at least on two occasions; One when he is
excessively happy, and the other, when he is extremely angry. On
these two occasions, he does not care even for the limitations of
Allah. These are the occasions of trial and he becomes
unsuccessful in this ordeal if he fails to control his inner-self.
Thus, for a man who wants to be valiant in respect of Iman, it is
necessary to have an upper hand on his own-self."

118
"Order your children for namaz, when they are seven year old and
make them, by habit, a resolute namazi when they reach the age
of ten and beat them for it, if necessary, and keep their beds
separate."
This Hadith gives out the importance of namaz, and the
responsibility of the parents to insist on training their children to
say prayer regularly and punctually. Namaz is not only absolutely
obligatory for a sane and mature Muslim, but it is also his duty to
see that his off-springs are also saying prayers regularly and
punctually.
Children usually develop sense at the age of seven. It has
therefore been emphasized to give them incentive and induce
them to say namaz. If he is reconciled to say namaz by this
inducement, it is well and good. But if he does not obey till he
reaches the age of ten years some force may be used to oblige
him to bring him to terms for prayer, and may be punished by
beating, if necessary. A mature child is, however, responsible for
his own acts. It has also been said that the children should be
provided separate beds after the age of ten years so that they
should not be afflicted of psychological diseases on one hand,
and gather self confidence, on the other
 119

"Whoever led a man to a right path, he will also get a reward for it
equal to the one who (actually) did it.”
Exp: The Hadith has no ambiguity it clearly states that us
acts and lead there is no difference between doing virtuos act and
leading another person to the path of virtue. The great prophet
(SAW) has said that the person who shows the path of virtue will
definitely have a ward for this act. But the person will also have a
reward which will be equal to the reward of the person who has
actually performed the virtuous act. On another occasion he said
that the one who shows the path to righteousness is like one who
does it. It means that to persuade a man to do virtuous act has a
great reward as good as the reward of the one who actually forms
it, and to stop a man from doing good things is bad as the actual
performance of that bad act. Similarly, it is our religious obligation
to suppress the evil deeds
 120

"Whoever likes that his subsistence should be increased and his

life be elongated, then he should have his relation with his kiths
and kins more intimate."This Hadith shows that to have firm
establishment of relations with the kiths and kins has two gains
from Allah One is that Allah broadens his subsistence, and the
second is that he is granted the longevity of life. This is why
relationship with the kiths and kins has been much emphasized in
Quran-e-Majid and Ahadith. There is a tradition that once the Holy
Prophet (SAW) was emphasising on the kind treatment with the
kiths and kins, when one of his companions asked him, "O
Prophet of Allah, we can easily mix with those relatives, who like
to mix with us. But how can we meet those relatives who do not
like to mix with us." The reply of the Prophet (SAW) was that is
very easy and simple to establish relation with those relatives who
are eager to establish relation. It is a moral greatness to establish
intimacy with those who do not like to come closer to you". The
Great Prophet further said come closer to him, who wants to be at
a distance from
you, and forgive him who does you wrong."

121
Non-honking does not come out of the abundance of wealth and asset, but out of inner
self that he should be content with whatsoever he get-out of his utmost capacity in a
rightful manner so that he can have the contentment of heart and soul.

"If any one of you sees evil, should stop it and if he cannot do it, he should stop it by
tongue, and if he does not even do it, he should at least at least desist it at heart. But is
the weakest part of Islam. This hadith wants to put stress on the war against evil. But
since there is difference in the capacity from man to man in respect of capability and
authority, Shariat has not put

122

emphasis on everybody alike. It has kept in view the difference in rank, power, position
and physical strength. If he can stop it, he ought to do so, but if he is not capable to stop
it, he should at least tell him that the work he is doing is not good or if he cannot point it
out, he ought at least to detest it at heart. It means that there are three stage to reject
and deist evil (1) To stop it by force (2) To point out in words that what he is doing is not
good and he should stop doing it (3) He should at least deem it improper and bad if he
has no courage even to declare it bad and this is the weakest part of Iman .

123
"Three things follow the dead man to grave, his kith's and kens, his wealth and his deeds. Two things
return, but one thing remains with him. The kith's and kin and the wealth come back, while the deeds
remain with him. "Man loses all his energy in the accumulation of wealth and this attempt he does not
keep any regard for lawful and unlawful. He keeps himself busy in fulfilling the demands of his
dependent legally or illegally, for which his dependent fell in love for him. But our respected Prophet has
called all these things temporary and mortal. In the grave and in the hard time of the hereafter all these
things and all these relations do not move useful. If anything come in good stead, it is the good deeds
that he leaves behind. Allah has said in the Holy: "O you who believe spend out of those we have
provided you, before a day comes, when there will be no trafficking, nor friendship, nor intercessionEEE
(AL-Baqara 254). " "Wealthiness is not the abundance of property. But the real wealth is the
contentment of heart. " Exp. The literal meaning of it is to be Care free, having no need. " But in the eye
of the world a wealthy person is he who is abundantly rich and wealthy. But the great Prophet of Islam
says that. The wealth which creates in a man an urge to collect more wealth, takes away the comfort

124
Of heart and which makes a man alert and watchful against its loot and plunder. It is not at all a
wealth that makes a man watchful. It is rather a poverty and dependence. The real wealth is that
which makes a man carefree providing contentment of heart and tranquility of soul.

125
Chapter II
Religion of Islam
Oneness of Allah

Among the tenets and faith of Islam the first and foremost tenet is the faith in the oneness of
Allah, which means to know Allah as one and believe in the singleness of Allah in existence and
attributes. Its means to believe in his oneness from the core of the heart, and admit it orally, and
would one's own action according to the demand of this tenet and in accordance with the true
spirit of the tenet.
The tenet of oneness of Allah is based on the belief that this universe has not come into
existence accidentally, nor is it running automatically without any cause in a haphazard manner,
but it has a creator, sustainer organizer and administrator, who has created it, and is always
taking care of it, and it is He who singly deserve to worshipped by His creature.
Quran and hadith have, therefore, advocate in different way existence and oneness of Allah in
such a convincing manner that if a man ponders on those point unbiasedly and open heartedly,
he will have to accept and admit the existence of Allah.
Some arguments about the existence of Allah are being given as follows.

126
Arguments about the existence of Allah, the Great
The discipline and control of the universe -----
Allah says in the Holy Quran.

" And the sun moves on to a resting place for him that is the measure of the might, the
wise. And the moon, we have appointed stages till it returns as to an old shriveled palm
leaf. It is not for the sun to overtaken the moon, nor does the night out strip the day,
while both of them float in their orbit. "
And he has further said in the holy Quran:

"And it is He who has appointed night and day in succession for him who desire to remember, or
intends thankfulness "
And also, Quran makes further elucidation:
 127

" who has created seven skies in harmony, you can see no fault in the creation of the
beneficent then look again. Can you see any fault? Then look again and yet again. Thy
sight will return to you weakened and dim. "(Ayah 3-4). These Ayah proves that Allah,
the great has created the earth and the sky and the rotation of the sun, the Moon the
planets and the stars on their respective orbit in a most disciplined way, change of
seasons, and the month and years and other phenomena are a concrete proof of His
own existence and the supreme creative power. When a man ponders over all these
things, he will come to a conclusion that the whole creatures must definitely have been
created by a Supreme Creator, a Supreme Engineer and the Greatest of all
administrators. There is a decidedly a super most power which has in His firm grip
everything that exists in the whole universe, and nothing can revolt against His Will. The
existence of living beings, the expanse and magnificence. When questioned, how he
could understand that there is a Supreme power, an illiterate Bedouin and desolate
desert gives a proof of the passing away of a camel from that part of the desert, and the
sign of footsteps tell that some pedestrian had passed by that place, which is believe by
the observer without seeing the camel or the pedestrian, so he must believe in the
existence of Allah without seeing him. Had there been none to run the affairs of the
universe with a firm hand, all the sphere of the universe would definitely have dashed
against one another and the day and the night could not have systematically followed
each other, and everything would have been disarranged, or even damaged or gone
into nothingness.

128
Argument from agriculture

A cultivator sows a grain of wheat in the earth. Then an unseen power destroys it and
brings out a tender leaf which is so weak and slender that a child can squeeze and
destroy it. But who is it who gives do much strength that it tears the hardest of the soils
to bring itself forth, and make it's root with in the earth strong enough to have a stout
support. After that the few-drops and the gust of morning breeze provide growth to that
tender off- shoot, and the beam of sunlight provide it strength, and timely rain provide it
verdure. After passing through these processes, a crop of such tender off shoot become
ready for consumption. After harvest, strong gusts of wind, blown the chaff out of the
grain. Apparently, all these elements of nature provide help in the growth of the crop, by
performing their respective role unitedly as well as severally. But the question arises
who is it that actually manages to impel them to play their respective role. Certainly, it is
that omnipotent creator who is called Almighty Allah. It therefore, said in the holy Quran
that.

"Have you seen what you cultivate. Is it you who have cultivated it or are We the
cultivator? If We liked, we could have made it chaff, that you could not have exclaimed.
(And you would fully have embellished, simply say) We are under debt, and we are
deprived. "

129
"The worldly life is just like water that, we sent down from the sky the earth's growth of
that which man and animal eat till it take its embellishments and is ornamented, and
people assumes that they are master. But are command comes out day in and day out
and if we like we would have turned it reaped corn which could not have been useful till
the next. Those we expound are revelation for the people who ponder. " in another place, it has been
mentioned, as follows.

"And there are some animals, who themselves bear their provision. It is Allah who
provides them as well as you. He is the hearer, noer. "
Argument from milchig animals
Milk that is obtained from the milking animals are obtained from the animals who chew
fooder. This food is when eaten up, goes into the stomach. It makes blood in the upper
part and dung in the Lower part, but the milk is prepared in the middle part, and Allah
lets it undergo a number of stages before it is stored in the udder in the
 130
form of milk and strangely it is hundred per cent free from any pollution of dung, blood
or anything else, as if a fountain of fresh and pure milk is continuously flowing
uncontaminated by the red fluid of blood and dung of bad odour. It is undoubtedly a
surprising phenomenon. It is decidedly the sign and proof of Allah's creation and
absolute authority. Allah has said in the holy Quran :

"And lo! In the cattle there is a lesson for you. We give you to drink of that which is in
their bellies folrom between the refuse and the blood, pure milk palable for those who
drink. "
Argument from air and water
Air and water are the basic requirement of a living being without which life cannot
sustain even for a few minutes. It is for this reason that is control and supply is
exclusively in the hand of Allah beyond the human control.

"And of His signs are the ships in the sea like banners if He likes, He will calm (the
wind) and they will keep calm on its surface. There is in it a sign for everyone who is
steadfast and grateful
 131

"And one of his signs is that He send winds heralding to make you taste His mercy and
to sail the ships at His command, and that you may seek His grace (by doing trade),
and be thankful. "

"Have
you observed the water that you drink. Is it you who sent it down from the rain cloud or
are We the sender? We would have made it bitter if We liked. Then why do you not
thank us.

"Say ponder you deep that if Allah takes water. "In the deep, who will there be to fetch
you gushing water. " Similarly, water supply system in basically in the hand of Allah. It is
strange that we accept the authority of the municipal committees for the arrangements
and supply of water through pipeline, but we seldom give any importance to the world
arrangements of water supply. It is only for His arrangements that we get clean and cold
water
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as and when we like. He supplies water in many ways sometimes cold water at the
bottom of a well. Sometimes He melts the glacier to supply water to the rivers and
streams. Sometimes he stores its high in the form of clouds, which he pours down on
earth wherever he likes. Are not these phenomena concrete proofs of his creativity and
absolute authority. It is an undeniable fact that the Creator of my everything is Allah. If
we find the ultimate cause, as for example, of the existence of a man, we shall have to
accept that Allah is the ultimate cause, and creator of everything.

Argument from Cause and Effect

Since long, there had been a hot discussion among the scholars on the cause and
effect. It was birth or coming into existence the help of one or more than one person
with the theory that 'nothing creates nothing' we can say that there is something, there
must be its cause. But this argument is self contradicts itself that if we accept that Allah
was brought into existence by another cause, the question arises as to who was the
cause of bringing into effect that cause, and thus there will be a never ending continues
chain of cause and effect will start and the cause of the protagonist of the theory of
cause and effect will be lost. One must, therefore, admit that there must be a primal
cause not effected by any other cause He does not depend on anyone else for His
existence Her is self-existed, has no carnal need. He is the Creator and ultimate cause
of everything. He provides the whole
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World, and needs no provision for His existence. He requires for himself, but supplies all
of the requirements of His creatures. You may discover your genealogical chain, but will
have to stop at Adam, the father of humanity and will not be able to find out any logical
reason of his coming into existence, except to admit that it was Allah who brought him
into existence by His will.
Argument from different creative stages of a Man
Allah, the almighty, has drawn the attention of human beings towards his own
existence and reality, and told him the initially he was a sperm, a soulless matter levied
of life, which was developed into a clot and then a little lump of flesh, which was later
developed into flesh and bones. Quran e Masjid has described these stages in details
as under:
We created man from wet earth then placed him as a drop in a safe lodging. Then we
fashioned in alot and then into a LP and then into bones and then clothes the bones
with the flesh and then produced him in another creature.......
Moreover, He says:

"Oh mankind, if you are in doubt about the resurrection then (Know it that) We have
created you from dust, and then from sperm, (and) then from clot, and then rested you
for a time, in the womb. Afterwards We brought you forth as an infant......"
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So that lord of the universe brings forth the infant in to this world.

"And Allah brought you forth from the womb of your mother when you knew nothing and
gave you hearing and sight and hearts, so that you may thank Me. "

We shall show are portents in the horizons and within themselves, so that it may
become manifest to them that He is the truth. Does not the lord suffice it since He is the
witness over all things. " Hazrat Ali (RAA) used to say, "Allah is Holy who give us sight
from a piece of soft bone, (made as here from a save bone ear) and speech from a
piece of flesh (tongue). Those who deem it a mere accident, what reason they would
deduce from the fact that there is flesh in all parts of human body, but why is it specified
for an eye to see, despite the fact that there is fat specified for an eye to see, when
there is fat in all parts of a human body. One's a man express his surprise before Hazrat
Umar (RAA) about the inventor of chess as to how great was the man who invented in
numerable moves of the chess men in only 64 houses hazart Umar said that he was
more surprise that the great Creator, Allah, had made in numerable on a
 135

Very small area that do not resemble with one another. Moreover, how can the human
intellect decline to admit his arts and craft when the thumb which is not more than two
inch in area does not resemble in thumb prints with any other. Moreover, every son of
Adam has his thinking, his acuteness of his mind, his confliction, his feature, and his
character different from the others.

"Thus, blessed is Allah who is the best of creators. "

Arguments about oneness of Allah

" Had there been other Gods beside Allah, then both (the heavens and the earth) would
have been disordered. "
And this was inevitable that all of the Gods would be blessed with absolute power to do
or undo anything. This may better be understood that if one God would have decided to
kill a man, while the other not like to see him dead, then the will of Gods would not be
fulfilled. Thus, the one God whose will is super-imposed would be the absolute power,
but the other who failed to fulfill his will, could not be a God. Our Allah is he who has
absolute authority on everything and is (Houd 107) that means, He is the doer of
whatever he will end.
(When He intend to produce anything, he gives it order to come to exist, and it appears
to be living) Hazrat Ali (RAA) has, therefore, said (I recognize my Lord by the failure of
my determination). There is a popular saying that two kings cannot occupy one country.
Thus, if
 136
They would have been more than one god in this universe, it was indispensable for
them to enter into a conflict resulting into the total collapse of the universe Allah says:

"And there is no other God with Allah, (and if there had been any) each God would have
gone with his creature and would raid on the creature of another God

Say if there had been some other God (as the heathens says) then they would have
sought way against the Lord of the throne" Moreover, there are in different Ayat that
refer to Allahs one ness, (Tauheed) that declare that there is no God but Allah and there
is none else to worshipped except Him surah akhlas is particularly based on the one
ness of Allah which is as follows

"Say (oh Prophet) that Allah the one. He is free from all necessities. He begets none,
nor was. He begotten and none is equal or partner to Him"
 137
1) It deduces that: the epithet if self-existence should be exclusively endowed with Allah
and to believe that there is no self-existence personality accept Allah.
2) To believe that the Creator of everything is Allah. The polytheists of Makkah, and the
Jews and Christian also believe that god possessed both these qualities I.e. self-
existence and creation.
3) To Know for certain that everything in the universe is managed exclusively by Allah, and

4) To Have profound faith there is none in the whole universe to be worship accept Allah.
The last two epithets are concomitant. But there are three groups in the man kind who
have encroached upon, though falsely, in these two qualities. They are astrologer,
polytheists of Arabia and the Christian.

Definition of polytheism
To think that anything or any person is equal to Allah in His personality, qualities or Even
a single quality the Holy Quran has mentioned several acts of polytheism prevalent in
pre-Islamic Arab word.
1)They had believed in a Supreme power, but they assume that he had satraps, it would
bring him near to the supreme power. In this context the Holy Quran clearly says:
 138
"We (the polytheists) say that we worshipped them only with a purpose to get nearer to
Allah. "

"They (the polytheists) say that they are intersessions for us to Allah "
Some of the polytheists call them the daughters of Allah.

"What! Daughters are for him and sons for u? "

Ezrah was taught by the Jews to be son of Allah and Jesus was taught by the Christian
to be the son of Allah.

"And the Jews used to say that: "the Jews claimed that Ezrah was the son of Allah,
while Christian branded Jesus to be the son of Allah ".

The faith of the naturist

The naturists have bound themselves exclusively with the nature of this is:

"There is nothing except our life of this world we died and we live and nothing destroyed
us except the nature.
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These naturalists have no believe in any meta physical existence and think that the
universe came into existence by accident, and believe that it is self at ministered and
automatic.

The existence of Allah

In the modern system of education, science occupies the upper most position. Science
is based on the observation, experience of matter, and the human wisdom. Basically,
scientific knowledge is related to the world matters, and has no concern with mate
physical world, while the believe in the oneness of Allah and all other unseen matters
are concerned with Mata physical philosophy. Thus, there is no possibility of any sort of
conflict between science and Islam yet so far as the existence of Allah is concern, there
are the following two theories prevalent amount those scientists who profess no religion.

1)whatever they can have approach to by their material means, scientific instruments an
apparatuses observation, experience, wisdom and intellect, they believe without
hesitation, but refused to accept anything that is beyond the material means and
through I'm material source this theory is basically un scientific, because absence of
knowledge about anything dose not prove it's non-existence the scientific knowledge the
material discoveries and the mysteries of the universe that have come to light in the
recent past and were not known to the early generation, yet they existed in those days,
despite the fact that they were not known to the people of previous generation.

2)The second theory is that when don't know the things about which we are quite in the
dark we are also not in a position to say with certainty about
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Existence or non-existence of those things we should therefore, not say anything for a
while in this case, we are not in the position to admit with certainty its present or discard
it outright. But this approach is absurd and illogical, because it is absolutely un scientific
to prob into an immaterial problem by material methods.
It is therefore only one certain way to know and recognize Allah in the light of his
revelation which have come down on the humanity through His profits and who is quite
certain and free from any tinge of doubts.

Effect of the faith in the oneness of Allah in the personal and the collective live;

1 freedom from the worshipped of human being :the man who profoundly believe in the
oneness of Allah, and knows that it is only He who deserve to be worshipped he would
not bow his head, under any circumstances, before anybody or anything else; the
recognition of the exalted position of humanity when a man has recognition, than he has
the opportunity to reached the point of Gnosticism, where understand that his creation is
not meaningless and without cause he has a position in the universe. He has his own
individuality. He consciously understands the purpose why he is ruling over the universe
despite the fact that he is a weak animal, yet he is ruling on the stout animals, the sky-
high mountains, the widely spread earth the profound oceans everything is in his control
and he is and the highest point among all creatures and he is undisputedly the caliph of
Allah.
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Reformation of soul and blessings of Allah with good qualities:
When the faith of a man becomes profound in Allah, he understands that Allah is
omnipotent and life, death and sustenance of a living being is exclusively in His firm
control and He is aware of everything openly known or kept hidden He will take account
of everything done in this worldly life. This awareness and belief urge man to do good
acts including benevolence. He feels for the bitterness of other fellow beings. Thus, he
is filled with all good qualities, and has no fear of falsity.
The basis of cosmopolitan brotherhood. The division man and man on the basis of cast,
creed, color, language, ethnicity, regionalism and geographic conditions has divide the
sons of Adam into various groups. Which always kept them busy fighting with one
another. The faith in the oneness of the Supreme power is the only basis on which the
structure of cosmopolitan brotherhood may be constructed.
Absolution of the world and the hereafter:
The son of Adam is extremely busy in the search of a life that may give him guarantee
for a better peaceful and successful life, where there would not be an economic crisis.
Man has formulated a lot of pains and isms, but could not find a way out of this crisis in
the society. Now it is indispensable material formula and should bow down to the
almighty, and act on the guided principle of the prophet, because this is the only way to
success
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Prophet Hood
Prophet Hood is one of the most important tenants of Islam. Even the faith in Allah is
not complete without the faith in the prophets. If there is a tinge of disrespect with
regard to the exalted position of the prophet, all the virtues earned in the whole life, go
waste, and if the position of the prophet is elevated to that of Allah, the person falls into
the rank of polytheist. Materialism and atheism have raised finger on the need of a
prophet. They say that a prophet has no more important role than ahead of state or a
leader of nation, and his saying may not be true and his deeds may not be a guide for
all time to come. Someone them said these prophets were men just like us with a
disconnection that the divine message were sent down upon by Allah. There for it is
necessary to explain some significance of prophet hood.
The need of prophet hood men needs the guidance of a prophet at every step to know
about the personality and attributes of Allah and His orders and instructions. The
salvation of a Hereafter is big thing, even a judicial system of worldly life is not possible
with the education and advice of the prophet. The religious scholar has enumerated a
few needs and necessities of the prophets.
1) As Allah has created sense to feel things and wisdom to discern and understand the
meaning. So, Allah sent prophet to let the human being know the unseen, and hidden
matters. Thus, the prophet hood means (information about unseen). There is no source
available to us to know about the personality and attributes of Allah an
 143
Gels, paradise, hell and the next world without the guidance of the prophets.
2) The sights of the eye, which can see only the material things cannot even see them
unless they are directly before the eye in the presence of external illumination such as
sun, moon, stars, planets, or anything limpid. In the same way, wisdom which is internal
light and which has been created mainly to recognize Allah cannot have His recognition
without the illumination of Prophet Hood.
3) Its undeniable that human sense helps us in gathering knowledge about a thing. Buy
it is also a fact that occasionally the sense is mistaken as for example, a man sitting on
a moving car feels that the static trees and unmoving things are moving backward.
Mirages appear like water so on and so forth. For the correction of such deception,
Allah bestowed man with wisdom, but occasionally, wisdom also hose astray. It was,
therefore, necessary to bring it round to the correct path and this endowed to the
chosen people of Allah called prophets.
4) It is in correct to think that there was no need of Prophet, when people have been
endowed with wisdom and intellect. The pages of history show that human sense,
wisdom and intellect have never proved sufficient for the recognition of Allah; it is why
they began to bow down before the natural phenomena, and began to worship fire,
stars cows and idols and a good number of them who depended on their wisdom,
became atheist, and who had no courage to openly disbelieve Allah, were seduced
 144
And led astray in the search of Allah, and were victim of whims conjecture and
superstition. Allah says:

"Allah if you obey most of those on earth, they follow nothing but conjecture and guess.
" Thus, there is one and only way to find out the absolute the reality, which is prophet
hood which is blesses with His own illumination.
5)If wisdom and intellect would have played the role of an absolute leader and guide,
then those great philosophers, and scholars who came with new philosophical ideas
and meta physical theories would not have contradicted one and other the contradiction
in their thought its self a prove positive of the fact that thier believe is not sound and
their arguments are weak, and unsound believe and weak argument cannot be relied
upon to. Lead to the correct path.
On the contrary, we see that from Adam to the last Prophet SAW there is a long chain
of Prophet. Their times and places ate different, yet their basic teachings the tenets,
their preaching and their theory about the hear after are the same which have no
contradiction and complication. This is because their source of guidance, and
knowledge is one of the same, and that is heavenly revelations which are definite,
certain and true, without any tinge of doubts and suspicions
 145
6) If somebody things that the book of Allah is enough for guidance and it is enough to
hold it fast, and it is not necessary to stick to the words of Prophet, then he should know
that the book of Allah has not come direct to us, but through the holy prophet. It would
be sheer injustice and ungratefulness to have guidance from the book, and this regard
the guide.
Secondly if this book was send down gore guidance, when their might be an excuse
that through this mandates are good, but it is not possible for a man to act upon, or their
might have been a plan that we want to act upon these mandates, but they are nor
explicit in the holy Quran as for example Quran does not clarify how namaz, fasting,
zakat and hajj should be perform but Allah has removed all such doubt by declaring the
prophethood of the holy prophet who undoubtedly the belong to human being but his
perfectness as a human being is enviable even for the angels taught the prophet
demonstrate practically by strictly acting upon the mandates of the holy Quran and
made a good example of his own life for the sake of all office followers and, made his
life a practical exegeses of Quran and provide clearly that his whole life is a perfect
guidance of the holy Quran for human being. Once he said:
"Perform namaz as u see me performing namaz and said: Learn the way of performing
hajj from me. These hadiths mean that Quran is invoiced book, but the life of the
prophet is a voiced book. The holy Quran is a collection of words of Allah while the life
of the prophet is its meaning. When the words lose the sense when they break their
relation with the meaning, likewise the holy
 146
Quran will loss all its usefulness if it is separated from the messenger of this holy Quran.

7) Since man is a compound of body and sold, so has animal as well as angelic desires.
Human soul and his angelic quality needs that he should established his relation with
his creator. He needs His blessings, and wants to have His cognizance. To have a link
with Allah, man needed a connection, because human being is crude while he is
elegant. Man is material and he is almighty and omnipotent. Man is a tiny particle, while
he is and unending ocean man is finite and he is infinite taught in short man is not in a
position to have any direct relation with him.
Thus, Allah the almighty brought the prophet into being, who got the the message
of Allah and conveyed it to the human being.

The rank of Prophet Hood:

Of all the positions that have been bestowed by Allah upon human being the position of
the prophet is highest and most prominent the holy prophet was particularly picked up
by Allah and ornamented their personality by inner and outer quality high standard of
character knowledge and other epithets their souls were illumined by the effulgence of
the light of Allah. As a man he was elevated and exalted then other man effulgence in
more than the angels his thinking his wills, his ins and outs are imbibed by Allah’s will
they are of Allah's entity and attributes and so they prominent
 147
And singular and their ranks as prophet. Some of their characteristics are as follows.

1) Expounder of book Allah: it is not only the duty of Prophet to read the divine
messages to his followers, but he is responsible to explain its meaning and expound its
contents, which he explains sometime by his words and other times but his acts. Allah
has said:

And I have sent down upon your zikr (Quran), so that you explain clearly that which has
been sent down for them. "

2) Authorized divine law giver: The Great Prophet (SAW) is not only the messenger of
Allah but he is also the prescribe authority for giving Allah's law and mandates. His
order are Allah's order and his injunction are Allah's injunction Allah has said in the Holy
Quran
"Those who follow the messenger, the prophet who does not know how to read and
write whom they will find

S
Mentioned in the Torah and the Bible, which are with them. He will enjoin on them that
which is right and will forbid them from what is wrong. He will make lawful things for
them all good things and prohibit for them those which are foul; and he will relieve them
of their burden and belters they have put on: Then those who believe in him, and honor
him, and help him, and follow the light which is sent down with him, they are the
successful people."
Another Ayat reveals

“Whatever the Rasool gives you, take it, and whatever he forbids, keep away from it”.
"Whatever the Rasool gives you, take it, and whatever he forbids, keep awa9 from it".
In both these ayats the prophet has prohibited from what is wrong. He is said to be the
one who enjoins on his followers what is right and he is the one authorized by Allah to
declare something unlawful. Simultaneously, it has been clearly described that He has
no personal interest out of these lawfulness and unlawfulness, but these mandates are
for the Muslims themselves, and the prophets who are accredited with heavenly
knowledge, therefore whatever he declares to be lawful, must be pure and decent and
whatever he declares to be unlawful, must be indecent and impure.
.
(3) Justice and absolute arbitrator: - The prophet makes judgement among the
people in the light of the knowledge and authority entrusted to him by Allah. But it is not
like the judgement of a judge or magistrate or the chief of a committee against which
appeal can be made or which may be revised. Worldly judgements may be accepted by
the Prophet if it is not against the judgement of Allah, so there remains nothing to
demure. It should he accepted in full f:rith. Any hesitation in accepting the judgement of
Allah through His Rasool may render a believer hypocrite or infidel. Allah has said in
this regard.
''It is not good for a male or a female believer that when Allah and His Prophet decides
any matter,-he deenzs that they have some authority (for acceptance or rejection) in
that."
Another ayat also testifies it which is as follows:-

“But not, by Allah they cannot be believers (despite their claims to be so) unless they
accept you (O Prophet) (By the core of their hearts) an arbitrator in their quarrels and
accepts your arbitration open heartedly without any tinge of doubt. And finds within
themselves no dislike of that which you decide and submit with full submission."
(4) The Teacher of Book and Wisdom: - Allah, the almighty has said in the Holy
Qur'an:-

"Allah has shown grace to the believers by sending to them a prophet from among
themselves, who recites to them His revelations, and makes then to purify, and teaches
them the Scripture and wisdom, although (before his coming) they were in flagrant
mistake,"
This verse describes four qualities of the prophet:-
1) The recitation of the revealed verses.
2) To purify the souls of the people so that they should not be polluted with sinful beliefs
and vicious ideas: and the teachings of the prophet are reflected on their faces.
3) Teaching of the Scriptures, which means and implies not only recitation of Holy
Quran but explanation of the verses by giving the meaning of every word, and
elucidating each verse and demonstrating their senses practically.
4) Teaching of Wisdom: - To some of the exegetists the word 'Wisdom' means 'Hadith'
and Sunnah because not only the Quran-e-Majid only, but Ahadith are also included in
it. There is a Hadith in this regard.

“Bear it in mind that I have been given Quran and its companion with it."
Thus, it is necessary that anyone who wants to benefit himself by the teachings of the
Holy Prophet, should necessarily go through Ahadith, as it is the mirror of the
prophethood.
What Iman in the Prophet (SAW) demands from us: - In Islamic code of faith and
Iman, the Iman in the Prophet is immensely important, because it is a ladder to the
cognizance of Allah and a source of understanding and believing in all kind of faith.
Rationalists have defined Islam very succinctly but comprehensively. According to them,
Iman in the Prophet (SAW) and whatever he brought with him is Islam. It means that the
profound belief in the Prophet and his teachings cover all religious matters from one-
ness of Allah to the Hereafter and all religious tenets and all worships from Namaz to
Hajj and all details concerning religion.
The faith in the prophethood and the attachment with the prophet and his high rank is
though very important yet very delicate, because any minor impudence in regard of the
exalted prophet will spoil the virtue of whole life, and if prophethood is exalted to the
position of Allah, then the man is guilty of the commission of polytheism like the Jews
who made Ezra, or the Christians who call Jesus, the son of Allah. It is therefore
incumbent upon the sons of Adam to have attachment with the Prophet (SAW) in
accordance with the Qur'an and Hadith, and love the Prophet as sincerely and as
devotedly as possible.
1. Love and Devotion to the Prophet: - Our relation with the Holy Prophet is
based on our love and devotion for him, and the propoundness of this love is the
touchstone and the standard of Iman. The Prophet has said:-
"Nobody from among you shall be a believer until and unless I am loved by him more
than his parents, his children and all other people."
According to some of the scholars, this ayat does not carry the sense of 'absolute' Iman,
rather it carries the sense of 'Iman in its entirety.' This means, 'one cannot be complete
in Iman without having a most devoted love for the Holy Prophet.' But truly speaking,
this Hadith implies that the devotion to the prophet is the basis of everything, and
naturally the more devoted is a man to the Prophet (SAW), the more his Iman will be
strong and firm, and if there is any shortcoming in his attachment to the Prophet (SAW),
his 'Iman will be proportionately weaker and if there is no love in the heart of a person
for the Prophet, he is devoid of Iman. It means that only a lip service is not enough. The
love of the Prophet (SAW) needs be shown in practice.
To follow and obey the Prophet (SAW) means to follow the footsteps, or to come
after, whereas means to obey, to do anything that is asked to do. It is
necessary to follow the Great Prophet (SAW) as well as to obey him, this is not only the
demand of the love of the prophet, but also dictated by the Qur'an Sharif. The holy book
emphasizes Muslims to do whatever Rasool has done, and whatever he has asked his
followers to do. It means that the word and deeds of the Prophet (SAW) should be
strictly followed.
Here are the following few verses that elucidate this point.

"Say (0 Mohammad): If you love Allah follow me, (so that), Allah will love you."
“Say (O Mohammad): Obey Allah and (His) messenger”

“Whosoever obeys the prophet, (actually) obeys Allah”

"Surely those who swear allegiance to you (0 Mohammad) (actually) they swear
allegiance to Allah”

"We did not send any prophet but to be obeyed by the leave of Allah.'' There is a hadith
in this regard which is as follows:-
"Whoever obeyed Mohammad, (actually) he obeyed Allah and whoever disobeyed
Mohammad, (actually) he disobeyed Allah. For obedience and disobedience of Allah,
Mohammad is the cause of preeminence.”

The Characteristics of the Respected

Prophets (chastity) •
One of the main characteristics of the prophets is their chastity, on which the whole
structure of the religion stands. If chastity is separated from prophethood, then the
religion will lose its credibility. Allama Sa' duddin Taftazani has define chastity as the
quality of a prophet that is achieved by that are result keeping an eye at all times to the
benefits of virtues, and losses of all sins, a Prophet gains strength to save himself from
commission of evils, despite having power to commit such evils, and the more his heart
is effulged with the light of divine messages the more the chastity is strengthened.
Some of the reasons that have been noted down by the religious scholars concerning
the chastity of prophets are as follows.
 1. All the words and deeds of the prophets are religious. And if any discrepancy is
detected in his words and deeds, then the confidence reposed in him is
shattered.
2. Miracles are proof positives of the truth fullness of the prophets. If, God forbid,
the prophet speaks a lie, then the miracles shown by him will not be trustworthy,
because it will then will be believed to be an enchantment or a magic.
3. If any Prophet would be violater of religious orders. Then his following would not
be lawful.
4. Allah has said in the Holy Qur'an in connection with the Prophets that "they were
all virtuous"

5. In another place Allah says:-

“Decidedly they are in our eye the elected one and most righteous."
6. The Satan too had admitted before Allah that he will not have the power to
mislead the prophets.

"I shall mislead every one of them except those of your bondsman who are right
minded."
7. The prophets are pure from violation. It is in cumbent on everyone to accept their
evidences, because they are rightful witness to Allah.
8. The prophets are superior to the angels, and the angels are chaste. Then the
prophets are definitely more chaste.
The prophets commit no sin, neither before nor after his prophethood, nor does he
commit any sin, great or small, knowingly or unknowingly. It is, however, possible for a
prophet to commit a wrong by mistake or by solving a problem by exerting human
intellect. The prophets who have been mentioned in the Qur'an as those who made a
slip from the right path are victims of such slips, and their prayers are owing to humility.
Gifted Blessings:-Prophethood is a trusteeship which is a very important responsibility,
for which Allah selects whom he likes. It is a gifted blessings. This is not earned or
achieved by dint of labor, intellect or money. This is, however, accepted by all that every
prophet is superior to all of his followers in all those who follow them. Allah, the great,
has said in the Qur'an.

"Allah knows it quite well whom he should grant his messengership”

This is his own choice, his own selection. Evidently he has the best knowledge of the
faculties of his bondsmen. Except prophethood and the companionship all human
faculties are acquired. But it is also true that these faculties are not earned by anybody
without the grace and favor of Allah, and those faculties which have no grace and favor
of Allah and His Prophet leads to seduction and the Holy Qur'an says

"Allah has seduced them despite their knowledge."

Humanness: - Allah, the Almighty picked up for the guidance of the humanity at large
some holy souls. He knows better why He selected those people among all the sons of
Adam. But a few points that have been understood are as follows:-
1. Since the prophet is an example to be followed by his followers; it was, therefore,
necessary that the prophet should come of the same group of people, which he
had to guide, so that nobody should bring an excuse that despite the fact that
although the teachings of the prophet are very good, yet it js humanly impossible
to follow.
2. Every individual has an attachment with his fellow beings, while they have a sort
of aversion for others. If the prophets belonged to genii or angels, the sons of
Adam would not have felt so much closeness with him.
Qur'an-e-Majid says:-
 “A messenger has come to you from among yourselves, who is over-burdened
with grief whenever you are aggrieved. Full of concern for you, and for you and
all other believers he is fall of pity and mercy."
3. The Holy Quran has clearly said that if the prophet would have come of the
angels then it was quite impossible for their followers to see them in the real
shape, in which case there was no alternative but to appear in the human form,
in which case the same objections would have been raised, as are being raised
on the Holy Prophet (SAW), that

“And they say, what has happened to this messenger (of Allah) that he eats food
and also walks in the markets.”
4. The Holy Quran has not only said that the Prophet is one of the human beings,
but it has drawn a line of distinction between an ordinary man and a prophet. The
divine message are revealed on the prophets, but an ordinary man cannot even
conceive of this honor. Similarly he at the time of fasting for the dead ones had
clearly told the people:-

(I am not like you) which shows that in

The likeliness is in kind and absence of divinity, and· not in knowledge, in

practice, in excellence, in exaltedness, in nobility, in rank etc. He is superb to
every human being, and nobody can even think of being at par with him in all
such qualities. The prostration of one hundred years of a Muslim cannot be equal
to a single prostration of the Prophet. Hundred years of a followers prayer cannot
be equal to only one prostration of a Nabi.
Teachings by Allah: - Qur'an-e-Karim has also said:-
 “He does not say anything of his own accord. He says only that which is sent
down to him (by Allah)."

This mean that the language is of the Prophet (SAW), but the words are of Allah.
Occasionally the words and meanings are both of Allah. In this case it is called Qur'an

or recitable divine message And on other occasion, the meanings

are of Allah. In this case it is called non-recitable divine message or
hadith. It has also a connection with Allah who wants to give His message to the people.

FINALITY OF PROPHETHOOD
September 7, 1974 is a historical day, since on this day, the Qadiani's were declared a
minority community by the National Assembly and since that day they are a separate
minority community like other non-Muslim community.
At this stage it may better be explained what is really meant by ·'The Finality of
Prophethood".
All the creatures have been gradually developed to reach the point of culminations. This
law worked in the prophethood and messengership also. Beginning with Adam it
gradually reached the full completeness reaching perfection in the shape of the last of
all Prophets, namely Mohammad (SAW). This was the stage where the prophethood
reached its final shape where there was no scope of further development, because the
process was made complete.
The prophets of the earlier days also brought the codes of their own religions, but those
including their personal ' characters did not cover all aspects of personal and lived
social life of their people, as for example Jesus (AS) his life in celibacy, and for that
reasons, there is no example in his personal life to be followed with regard to the
married life. Soloman (AS) lived a kingly life, and a so there is nothing in his life to be
followed by a poor person Moreover, the earlier religions had separated politics and
religion. Thus all these religions were incomplete. Therefore, it was necessary that a
prophet should be sent by Allah with a complete code of religion which may cover all
aspects of life, whose life should practically show the correct path or life, and which may
be a guide for the people in all spheres of life till the day of resurrection. The Holy
Qur'an has correctly said:-
"Today l have completed your religion, and completed my blessings on you."
This means that the religion has become complete and divine messages which were
sent on the holy prophets for the guidance of human beings have been finished and
there is no need of further message. Therefore neither any new message will come
down, nor there shall be revealing any apostleship. So long as there remained a
continuation of prophethood and messengership, prophets were sent down by Allah one
after another. The religion of the first prophet was preached by the second prophet with
some more orders and messages. The third one also preached the religion of the
second prophet and added some more messages and mandates of Allah. Some of the
prophets and messengers brought their own codes of religion as Moses (AS), and some
came to revive and renew the religion of the predecessor. If any part of human life
remained to be further enlightened or needed some more elucidation, or some new
orders and mandates were required to be added, then another prophet was sent for the
completion of the old religion which became incomplete by that time and could not solve
the new problems till at last there had been a genuine need for a prophet who may
completely guide the people in all spheres of human life including ethics, economy, and
social and political problems etc. so that all requirements of this world and the Hereafter
may be complete. Thus the last of the prophets, namely Mohammed (SAW), was sent,
who presented a complete system of religion, which has guidance for everyone, from a
worldly scholar to a religious ascetic, from a soldier to his commander and from a
trademan to a judge. Thus all the paths of life were enlightened with a complete religion
for everybody. It is for this reason that the last of all prophets said:-

"I have been sent to complete the moral code." Formerly prophets were sent down to
preach religion to a prescribed people. In those days this was so demanded by the Will
of Allah till the advent of the last of all prophets when the wisdom of Allah wanted to
bring the whole world within one merciful banner of Islam under a prophet without any
distinction on ground of color, race, dynasty tribe, region, country, language and
expression, and whose message will be valid till 'the Day of Judgement' for all people,
and there would not be the need of any prophet for anyone. So the respected prophet
declared:-

“O People, I am the Prophet of Allah for all of you."

"And we have sent you to all of the human beings.”

Thus, any person r a group of persons who deem the prophethood of certain person
right, he definitely violates the above quoted versus of Qur'an. And whoever violate the
Qur'an, is undoubtedly a disbeliever.

A large number of holy books were sent to all previous prophets, but no responsibility
was undertaken by Allah for the safety and security of any of those books, and so we
have seen that those books were perished in course of time, or transferred but with
interpolations and anagrams. But when the Holy Qur'an was sent down. Allah took the
responsibility of its safety and security on Himself and we see that this book is
unchanged and every copy or it in all nooks and corners or this large world has no
discrepancy, ineptitude, or difference of even a jot or little or even a diacritical sound.
This is undoubtedly a miracle of the book and the messenger of the book. Allah has
taken the responsibility of its security which is revealed in the following ayat.

“We have sent down this book and we are its guardian”

And the prophet simultaneously declared that the holy book is not only a divine
guidance since the very date of its revelation, but it is a guidance for all sons of Adam till
the Day of Judgement. Allah says:-

"This Quran has been revealed on me so that I warn by this hook to you all and
those others who may receive these (messages)."

The prophets before our great prophet were sent in a specific area to a specific people,
within a limited jurisdiction to teach religion to that particular people, yet it was the
intention of Allah to send finally a prophet, who will preach all people irrespective of
caste, creed, region and time. Thus, the last of all prophets was sent, for whom there is
a declaration in the Holy Quran in the words of Allah.

"And we have sent you as a Mercy for the whole worlds."

And also said

 "Blessed is He who sent down one of His slaves, with this hook that differentiates
between right and wrong so that he can warn the world as whole (against His
punishment)."

And he also declared in a more explicit language:

“Mohammed is not the father of any of the men among you but he is the
messenger of Allah who has come to put an end to the chain of
prophethood."

This verse unequivocally tells that Allah has left no scope for any prophet or messenger
of Allah after Mohammad the last of the prophets, in any form or capacity, be he a
satrap or a viceroy, religious, or non-religious, real or imaginary.

Mirza Ghulam Ahmad Qadiani, just to beguile the Muslims, propounded a new meaning
of the word . He said that this words means seal and told that Mohammad (SAW)
was the seal of prophethood, and whoever is chosen, is sealed by him so that he
becomes a prophet and in this way Mirza has been made a prophet, because he has
been sealed by the holy prophet. But it is a bluff. Allah has definitely put an end to the
chain of prophethood and messengership, and this is what the above verse clearly
means. Another verse in the Quran corroborate this ayat:-

“Allah knows whom to entrust with His messengership."

The following two Ahadith also support the above idea.

 “There will be no Prophet after me.”

“The chain of prophethood and rnessengership has been put an end to

with my prophethood (and messengership)”

The Hereafter: -

The tenet of 'The Hereafter' is one of the basic tenets of Islam. The whole structure of
all Islamic creeds and doctrines including all worships and moral codes stand on this
pillar, and the tenet of 'The Hereafter' occupies the central position in it. The creed of
'The Hereafter' means that the whole universe will definitely perish one day, and after
expiry all human beings from Adam to the last day will again come to life, and will be
accounted for before Allah for all their achievements, good or bad, performed in their
worldly life, and will be rewarded or punished for those acts, and will be sent to heaven
or hell accordingly. We are living our lives in this world of action, and the creed of the
"Hereafter'' is the name of the accountability, responsibility, audit and reward. This world
is the place of action, and the next world is the place of reward and punishment.
Whatever be a man's performance in this world will be returned in the next world in the
shape of award.

The holy Quran says: -

"Decidedly the next world is the real life, if you could know."

Qur'an-e-Majid mentions the following attributive names of the next world:-

• The day of recompensation
• The day of resurrection
• The day of congregation
• The day of bringing the dead people back into life The day of standing up in the
grave

Heart-rending Thunder: - It means the day when all celestial bodies will dash against
one another and will be lost into nothingness.
The balance of judgement will be set by Allah to take stock of a good and bad
performances of every man. Since we cannot actually have a real idea of this, we would
simply have a profound faith on the 'Day of Judgement.' Wrong Conceptions about the
Next World Materialistic or Atheistic Theory:-There is a mention of the next world in all
heavenly and non-heavenly books, but there has always been a group of materialists
and atheists who do not have any faith in the next world and measures everything by a
material yardstick. Quran-e-Majid also mentions these persons in the following verse.

(The materialists say,) "For us there is only this worldly life in which we live and
die, and there is nothing like our coming to life again."

In another place, the Holy Quran says:-

"They (the materialists) say there is nothing except our worldly life. We die here
and live here, and nothing can perish us except the world. But they do not know
the fact. They simply talk on the basis of their conjecture."

Rejection of the Next World by the Disbelievers as per Quranic Verses:-

There is no room for any disbelief in the next world. Even the argument about the next
world is quite unnecessary. The study of history informs that the human society is full of
the oppressors and oppressed, some usurp the rights of others, and some are usurped.
Some are cruel and tyrants, but others are so humble and weak, that they tolerate them
silently, and cannot retaliate although they want to take revenge. In this incivilized
society there exists nothing like justice, and there is no justice in any society, because it
has also become a saleable commodity. It is, therefore, a demand of human wisdom,
and the human nature looks for a place and a day when a divine court ought to be set
up to properly punish those wrong-doers cruel hearted persons, dacoits, usurpers, and
those who disbelieve all-powerful Creators, whose justice has no hurdle in its path.
Before Him money; influence, inter-cession and status will be of no avail, and justice
cannot be purchased, weak and oppressed persons wilI have full justice, where the
oppressors will have less power than the oppressed, and where the seat of Allah will
appear to be shaken by the cry of the oppressed, because if the oppressed is not
awarded, it will he proved that all doors to justice are shut. We, however, believe that
the divinity is prone to justice and its principles are based on equality. We definitely see
that when the sunshines and emits light and heat, when the wind blows, when it rains,
when the moon and stars emit light, then there is no distinction between rich, and poor,
high and low, weak and strong. Devinity is equally kind to everyone.

It may also be borne in mind that if there is no apprehension of responsibility in the next
world then the cruel and stronger elements of the society will know no bound and will
not hesitate in the perpetration of tyranny, and the rule or survival of the fittest" will be
the law prevailing in the world, and this would be the greatest injustice done to the
humanity at large.

It is, therefore, a firm belief of the balanced mind that such a day is evident which is the
Day when the justice will rule and when the power will be justly handed by Allah who will
be the undisputed ruler and whose monarchy will not be challenged, and no influence
inter-cession or kickback will be of any use. Allah says in the holy book:

"And guard yourselves against the day when no soul will avail another, nor will
intercession be acceptable from anybody nor will any compensation be accepted
or any help be meted out or granted."

"O you who believe, spend out of that which we have provided you before a day
comes when there will be no transaction, no friendship and no intercession. And
the disbelievers are (definitely) the wrong-doers."
 "And guard yourself against the day when you will be brought back to Allah. Then
every soul will be paid for that which he has earned, and they will not be
wronged."

Dispelling of the misunderstanding of the disbelievers of the Hereafter:-

The standpoint of the disbelievers in the Hereafter reveals a wrong supposition that a
man, when dead, cannot be revived, and it is not possible for him to come to life again,
and when he cannot come to life again, then how can his worldly performances will be
accounted for, and how can there be award or punishment for those. The holy Quran
has, however, dispelled their wrong assumption saying that.

"Has there come upon man any period when he was not a mentionable thing."

He said "who will be there who will bring to life the bones after they are decayed.
Tell them that it will be revived by Him who had initially brought them to life."

“How can you deny Allah, who brought you to life when you were dead, and (it is
He) who will morfily you and again bring you to life, and you will have to re-turn to
Him."

Over and above, Quran-e-Majeed has provided a concrete example of' 'life
after death'' in the following verse:
 "And this is one of His portents that you see the earth barren, but when we
send down water thereon, it thrills and grows. Definitely, He who brings
them to life, will bring dead (men) also to life, surely, He is able to do
everything."

The sum and substance of the above quoted verses, which have been repeatedly
mentioned in the Quran is that when Allah can bring to life the barren and arid lands so
that it may be able to give harvestation then there should be no room for any doubt in
His power to revive a dead man to life. It is Allah who brings a man to life from a sperm,
which had no existence except in the form of those things, which are digested and
developed into blood. This blood produces sperm in man, which is reared in the womb
for a particular time, after which it is born in the complete form of a baby. That Almighty
Allah, who is powerful enough to bring you second time to life, because the first birth
took place from nothingness, but at the time of second birth, there shall at least be your
dead body. Thus, there is nothing surprise, only a profound faith is needed.

The queer philosophy of requital and punishment, pro-pounded by disbelievers:-

The disbelievers in the Hereafter say that it was not necessary for Allah to set up a day
for the requital and punishment. The conscience was enough for a human being to
judge his performances in the balance of justice, which has a sense of satisfaction,
when any virtuous or good act is performed by him, but it chastises a person on every
evil which is performed by him. It warns, rebukes and pinches, whenever the man
intends to do something which is bad the conscience bads to the discontentment, the
restlessness and the disquiet and the chagrin and distraction of the soul and spirit. The
disbelievers say that this is enough for the reward and punishment of a virtuous man
and an evil doer. But this is a superficial argument without the full grasp of the
philosophy of the Hereafter, which is described here in a bit detailed manner.

It is a wrong assumption, because if we accept that the conscience is enough to assay

the good and bad, yet the anguish that the conscience goes through, or the satisfaction
that is enjoyed by conscience cannot be termed as the real requital or punishment. It
cannot be accepted by a sensible man that the punishment for innumerable heartless
murder, a lot of robbery, theft, and rape of innocent girls may have been sufficient by
the pinching of heart and accusation of conscience.

Moreover, conscience is alive to all human actions till it is not dead, otherwise if it
imbibes all false ideas, and absorbs bad character in a profane society, the conscience
takes pride on the evil deeds instead of repenting. Thus, Quran-e-Majeed says that
Hazrat Loot (AS) says to followers:-
 "Is it not you who indulge in sodomy with men and commit loot and plunder on
public roads, and indulge openly in evil deeds and sins"

It is a fact that the heathens, polytheists, hypocrites, violators, transgressors, the cruel
hearted, arrogant, and fastidious people generally take pleasure on their wrong doings,
and do not deem a sinful act a sin. It is because their conscience is dead, Quran-e-
Majeed has clearly told about them as follows:-

"Then your hearts were hardened after that and they became like rocks or even
harder for even streams (sometimes) gush out of it. And there are rocks which
split asunder, so that water flows out from those rocks. And indeed some rocks
fall down for the fear of Allah."

Third point is that it is not enough that justice is being done, but it must be tangible
enough to be felt by everybody that justice is being made. Thus the accusation of heart
or the reproachment of conscience is not enough, for the sinner unless the oppressed
person is satisfied to see that he is being revenged and the sinner is being punished. It
is therefore, necessary that the Divine power should have fixed a day when every
person should impartially be judged. That Day is called. "The Hereafter" or 'The Day of
Judgement.

Trans migration of the Soul: - According to Hinduism, death does not mean expiry
forever. They say that death occurs to the body only while perpetuity of the soul is not
harmed. It is just a change of body like the change of abode. The deeds of the earlier
birth will have a total impact on the later birth. It means that the soul of a man of lower
rank if he does good works will be accommodated in a higher rank, and vice versa,
even downgraded to the rank or an animal on the basis of his bad performance while he
will be born as a human being on good performance. But this belief is also not tenable
on the following grounds.
1. It is necessary for both reward and punishment that the person concerned should
have complete perception of it. He must know on what basis he is being
rewarded or punished. But a man does not know the process of transmigration
 what he had at all been, and what were his deeds during the previous life and
whether he has been elevated or degraded.
2. Perception, intelligence and speech are the characteristic of human beings. If a
man is transmigrated to a lower rank of an animal, he will lose the aforesaid
human characteristics, which means that all the characteristics pertain to the
body and not to the soul, but actually it is not so. Thus, the so-called theory of
transmigration is beyond comprehension.
3. If supposedly the system of transmigration and change of body is accepted, then
it would have evidently a point of beginning and a point of termination, but there
is no hint of it in this theory, and intellectually it cannot be called infinite. It is,
therefore, not acceptable.

Dently a point of beginning and a point of termination but there is no hint of it in this theory, and
intellectually it cannot be called infinite. It is, therefore, not acceptable.

4. According to Hindu and Buddhist religions, spotlessness of character and cognizance of God are the
two things which bring mukti or moksh (salva-tion) to a soul, and the process of transmigration ends
here forever. It is not, however, clear whether the soul abides in that hodiless position, even the Hindus
and Buddlusts are silent about this, and the theory which is based on doubts and suspicions cannot be
the basis of Iman (profound faith)

The analytical study of the Jewish and Christian creeds of the

Hereafter:
The religions of Jews and Christians are no doubt divine, and undoubtedly they are people of Book. They
believe in "The Hereafter", and believe in resurrection, paradise. Hell. And requital and punishment, but
their belief is distorted. Because they have changed the book of Allah and made interpolation

The Holy Quran says that both of them think themselves to be the contractor of paradise.

(Surah bakhra ayt 111)

‘’they said that nobody will enter paradise except those who are Jews or Christians’’

Jews always think themselves to be superior to other people, and that they are privileged in respect of
all sorts of Allah's favor. The Holy Quran has deprecated this idea in the following verse;-
(Surah bakhra ayt 80)

‘’And they said that the fire of hell would not touch them except for a few days. Tell them (O Prophet)
whether they have made any contract with Allah. If so, Allah would not retract on His words but if it is
not so, them why do you say about Allah which you do not know ‘’

This verse shows that the Jews had a firm belief they were the sole deservers of paradise, and if at all
they are sent into the hell. it will be only for a limited number of days. One of the Jewish sects holds that
they will be kept in the hell for not more than forty days, which is the period when Jews worshipped a
calf when they were left in the custody of Aaron by Moses (AS).

The Christians say that Jesus gave away his life on the cross to pay compensation for his followers. They
hold that every son of Adam is sinner. But he is purified when he is baptised.

Islam, however, deprecates such ideas, because these ideas are based on compliance and self-deception
and they are not accepted by human wisdom. Islam has a very simple formula in this regard, because:-

1. Islam has made piety and nobility the standard for superiority.

(Surah al-hujrat ayt 13)

‘’the most respected of you near Allah is he who is the most pious’’

2. The good requital in the Hereafter is not specified for any particular people, but it is only for
those who are profound in their faith and action. Allah says:-

(Surah ale Imran, ayt 133)

‘’That (The Paradise) has been prepared for the people who are pious."

Thus no Muslim is complacent about going for sure into the paradise without any good work. Quran has
also challenged the Jews that if they were true in their claim for paradise, then why they did not wish
early death, so that they could go straight into the paradise.

Allah says:-
 (Surah bakhra, ayt 94)

‘’Tell them if you are sure to exclusively get a house in the Hereafter leaving all other human beings,
then you should aspire for death if you are true in your claim."

He has also said,

(Surah jumma, ayt 6)

‘’Say O you who are Jews, if you claim that that are favorite to Allah apart from other people, then you
should long for death if you are truthful’’

The Holy Quran itself predicts.

(Surah bakhra, ayt 95)

"They will never aspire for death because of the punishments that they would get for the acts than their
hands committed."

Islam also refutes the Christian belief that Jesus recompensed for the sins of all of his followers. Islam
says that everybody is exclusively responsible for his own acts, including the person who will get requital
for his good works, and punishment for his bad works. The Holy Quran has thus said in the following
ayats:-

(Surah al-zalzlal 99, ayt 877)

‘’Anybody who has done a jot of good work will see it and anybody who has done a jot of bad work will
(also) see it."
(Surah najm ayt 38-41)

"That no one who has been laden shall bear the load of another man. And the man shall get only that for
which he has struggled and that his effort will be seen. And he repaid for it in full".

(Surah haa-mim, ayt 46)

‘’For him is only what he has earned, and upon him will be that which he deserved."

(Surah bakhra ayt 286)

‘’whoever performs right thing, it is for his soul, and whoever does wrong, it is on him."

In the light of these verses, Islam's Theory is very clearly understood, which is quite rationalistic and very
close to common sense.

Islam has definitely the theory of intercession, but it is not like the Christian theory of expiation. It is
rather a form of kindness and favors, which is rightful from every angle- intellectually, morally and
legally, and that also depends totally on the good will of Allah.

The record of human deeds: - Those are mistaken who think that after the death of a man, the
record of his good and bad deeds cannot be preserved, and that there will be nobody to stand witness
for it after thousands and millions of years. But Allah has removed this misunderstanding in the Holy
Qur'an as under:-

(Surah qaf, ayt 18)

‘’Whatever is uttered by a man, is written down by an observer (angel).’’

This verse is preceded by another verse which is as follows;-

(Surah qaf, ayt 17)

‘’When the two receivers (angels) receive (him), seated on the right and on the left.’’

Likewise, in another verse there is said that when the deed sheet, will he shown to him he will say in

Utter surprise;-

(Surah khaf, ayt 49)

‘’……………..What kind of a book is this that leaves neither a small nor a great thing……………"

And it is said in another verse.

(Surah yaseen, ayt 12)

‘’Certainly it is we who bring the dead to life. We record that which they send before and their
footprints, and all things; We have kept in a clean register."

There is another verse in this Surah:-

(Surah yaseen, ayt 65)

‘’This day we shall seat up their mouths, and hands will speak out and feet will bear witness as to what
they had earned."

These verses say that every action of a man is in the knowledge of Allah, but the law of Allah and the
code of religion are in the hand of some angels, who have been assigned to right and to keep a record of
it, but what would be its natural form cannot be understood in this world. It is enough to have a
profound faith on it. The computer invented by the human beings has, however, made it easier to
understand which have complete information about million and billions of people. But Allah has
immense power. He is the creature of human brain and it is not at all difficult for him to keep the record
of human deeds. Now man has gone so far that his sound wave that is floating in the atmosphere for
thousands of year are also being separated, and detect those sound waves, so that the voice of the great
men may be hard and understood in their own voice.

How does the faith in the Hereafter influences human life:

When man has full faith in the Hereafter, he will think time and again about the result of the action that
he will have to spent whether it would be beneficial or detrimental. Certainly he will abstain from
anything which would be the cause of his disgrace in this world and the Hereafter. If there is no change
in a man after the faith in the Hereafter, then he is according to Quran-e-Majid, not a true Muslim.

Almaoon 1,2,3

"Have you observed the man who belies religion. It is he who pushes out the orphans. And does not pay
on heed to the feeding of the needy, Woe unto the worshipper, who are careless of their prayers, they
worship for show and refuse small kindness"

In another place Ouran-e-Majid says:

(Surah bakhra, ayt 45-46)

‘’ (Seeking help in patience and prayer), is undoubtedly hard except for the humble minded. Those who
know that they will have to meet their Lord, and to Him they will return."

In the world, law is framed only to suppress the evils and lawlessness, and institutions are established
for the promulgation of these laws. Notwithstanding there are a lot of people in every society who
through underhand dealings and cunning and fraud, or frightening and threatening those who are
responsible for the enforcement of law, or kick-backing and palm greasing, or to give them some
expectations of monetary benefits or otherwise, or to utilise their inefficiency and negligence, they save
themselves from the clutch of law despite the commission of crime. Thus the whole society becomes the
target of their mischievous and criminal ideas. On the contrary, the man who has profound faith in Allah
and the Hereafter, he will never dare to commit a crime, because he has the faith that when nobody
sees him, there is Allah who is watching him and Allah's appointed angels are recording all his deeds,
and he will have to account for whatever he has done in his worldly life. Thus there will be automatic
reform within the personality of a man without the exterior agents, and thus he will be having a pure
heart and innocent mind.

Anyone who has firm belief in the Hereafter, and has faith that life and death are both in the hand of
Allah, then he becomes dauntless, courageous and brave, and he does not care for anyone except Allah
and His Prophet, and every act of his is mainly for the pleasure of Allah.

And the person, who while doing a work keeps in view the return of it in the Hereafter, does it with
sincerity selflessness, and with good intentions and without any tinge of show.

Divine Worship
The meaning and sense of Divine Worship: Divine Worship means devotion to Allah, who
exclusively deserves to be worshipped. Abd means a slave, a bondsman, while Ma'bud is He who
deserves to be worshipped. 'Abd also means devotee. Another meaning of Mabud is benefactor or
patron, while Ibadat means worship or devotion while the real meaning of is the slave who has been
purchased. Thus ibadat means to express utmost humility before one's own master, and to seek his
pleasure in every work. For this reason the man is called who goes to the extreme in achieving his goal,
and its love is set in his heart and mind and wants to achieve it at all costs and has an attachment with
that thing to the extent of devotion, then he is said to be the slave of that thing as the great prophet
called those persons (the slave of dirham or dinar) who ran madly after Dirham and Dinar.

In religious terms Ibadat means to appear before the Lord in the specific style, gesture and posture to
express sincerity, and humility, as for example, Namaz, Fasting, Hajj etc., which are Islamic way of
worship. Similarly, there are various ways and forms of worship in other religions.

The concept of worship in Islam: - It is correct that Islam has a set rules and established form of
worship, and Islam has declared it obligatory and indispensable to perform all parts of these worships,
yet the Islamic worship is not limited as is in the other religious, and the Ibadat which does not envelop
the whole life of a man and has a firm grip of whole active life is of no value in Islam. It will be no more
than a formal spiritless "puja" Islam rejects vehement of the idea that at the time of worship a man is
the slave of Allah, and in practical life he becomes the slave of money or if on one occasion aman bows
down to another man and on another occasion he becomes the slave of his own self. Islam has no scope
for heresy, polytheism or infidelity in faith nor in practice.

Islam has a very comprehensive and all-pervading conception of worship which covers all phrases of life.
Islam has provided a structure of worship in the form of Namaz,Zakat, Fasting and Hajj only with a view
to provide man an opportunity to have direct relation with the Lord of the universe, and to appear
before him with all humility and sincerity and to all sorts of work for the pleasure of Allah.
In this way, whole life of a man becomes "worship". Thus Hadith-e-Pak tells that to support the family
with lawful means, to help another Muslim at the time of need or at least meet him good mannerly to
help others in distress even if it is an animal, to remove that thing from the road which is distressing, to
settle any dispute among two persons with justice to lead married life in lawful manner etc. All these
things have been termed as Sadaqa and worship.

The organisation of worship has not only an exploit purpose to express the humility and but also to
influence life by the reform and correction of human character. Allah says in the Quran

(Surah ankaboot)

"Certainly Namaz stops from (the commitment of) lewdness and nasty deeds."

The Holy Prophet has further said:

"If a man does not refrain from evil words and evil Allah does not need to see a man hungry or thirsty."

The Holy Prophet has further said:

"Most of those who go on fasting do not achieve anything except (the sufferings of) thirst and hunger.

Now, we present thereunder in a nutshell a brief account of Islamic worship.

Namaz
Namaz is a Persian word. Its Arabic synonym is "As-Salat" which has various meanings, including
invocation, prayer blessings, eulogy, asking for mercy and praying forgiveness and to repeatedly utter
the attributes of Allah. All these things are included in the Namaz.

In the religious terms Namaz is the name of the approved form of prayer, and this form is also included
in the said definition of Namaz.

The Importance of Namaz:- The first and the most important pillar of Islamic religion, after
articles of faith and tenets of Islam is Namaz, which has been laid stress upon in Quran-e-Majeed in
about hundred places in different ways, directly or indirectly, with a view to induce, implore or warn
against Allah's punishment. The importance of Namaz, the requital on the performance and the
punishment on the non-performance and different aspects of Namaz have been so profusely mentioned
in the holy books of hadith that if collected together may form a very huge book on the subject.

Namaz has been the main part of the preaching of almost all heavenly religions but in different ways
which has not been mentioned in the Holy Quran as they were of no use.
All other physical and non-physical worships are such which may be dropped under peculiar
circumstances, as for example, Fasting, Zakat, Hajj and Jihad etc.; but Namaz cannot be dropped under
any circumstance, whether a man is at home or travelling, in health or suffers from illness, in war or
peace. It is obligatory so long as his senses are proper. He will have to say Namaz standing, sitting or
lying on bed. The woman have, however, been forbidden to say prayer in their days of feminine course
and there is no reparation of this omission.

He is not a Muslim who does not believe in 'Namaz and who is not performing 'Namaz' without any
religious excuse is actually. His negligence is tantamount to 'a heinous sin'. He should not only say
Namaz in reparation, but also ask forgiveness of Allah. According to some companions of the prophet
and some Imams, the man who has omitted Namaz without excuse is an infidel.

The history of Namaz in Islam: - Namaz is the only worship which was made obligatory in Islam
since the very beginning. But because of inconvenience and unfavorable circumstances Muslims were
ordered to say prayer singly. Even in the circumstances when there had been no apprehension of the
torture by the hand of heathens, Muslims were allowed to say prayer in disguise. There is a mention in
hadith that the offal of the camel was thrown at the back of the prophet at the time when he was saying
his Namaz in the House of Allah or attempt was made to throttle him with the help of a sheet of cloth.

At the initial stage, only two prayers of two Rak'at each at the morning and in the evening were
obligatory. Afterwards, it was raised to five times a day at the time of "the ascension of the Holy Prophet
to heaven’’ about one or one and half years before migration, and for this reason, Namaz is called'
ascension of the believers') but it was not yet established as a congregation (L) until migration.

On his way to arrival at Madina the Holy Prophet laid foundation of a mosque at the village called 'Quba'
and at Madina laid the foundation of another mosque called Masjid Nabaviand then he ordered to
establish Namaz in congregation ( 2). Azan was started in 2 A.Н., and the number of rik'at was raised to
four except at the morning prayer which remained two as before; while the rik'ats of Maghrib prayer
were raised to three.

Our respected prophet has not allowed to Miss Namaz under any circumstances whether a Muslim is at
home or in journey, whether he is in good health or in bad health, or whether it is a time of peace or of
war so long as the consciousness is not lost.

Religion bas allowed concession in the following circumstances:-

1. In the circumstances when man is journeying and has gone beyond a certain distance that has been

Prescribed by religion it is allowed that a Muslim may shorten the obligatory Namaz of Zuhr ,Asr and
Isha to only two Rik'ats. But Vitr will have to be said in full, while Sunnat is optional.

2. If water is not available for ablution or bath or if water cannot be used for any reason, then it is
necessary to have Tayammum to say prayer.

3. Qaza is indispensable if an obligatory prayer is missed owing to a religious excuse or otherwise.

Obligatory (farz) and prophetic traditions(sunnat makuda)
The numbers of Rikaats mentioned above was concerning the obligatory (i) Namaz. These have also
been called, which literally means the prayer that has been written down (by Allah), which is a definite
proof of its being obligatory, compulsory and indispensable.It may mean that it is written on a Guarded
Tale. Every muslin is fully aware of the times and number of rik'ats.

But the Great Prophet used to say extra prayers abundantly. Even the Holy Quran has directed the
prophet and his followeres to read Tahajud .There is a mention of night standing in the Holy Quran.
Moreover, the quality of the chosen people of Allah, as included in the Holy Book include spending
whole night in prostration and standing and uttering Allah's name, standing, sitting and lying on sides.
This throws light on the importance of extra Namaz..

Rasool-i-Akram used to say extra prayers in the loneliness of night, when he used to invoke and pray to
Allah in seclusion. But he linked a portion of these extra prayers permanently so as to be followed by
Muslims. While in latter days the propounders of religious laws graded them into emphasised) and
nonemphasised and their performance was the cause of requital and reward in the Hereafter and
deliberate abandonment has been said to be sinful.

Religious, moral and spiritual philosophy of

namaz and its benefit
1. Supplication and humiliation before Allah

It Allah means expression of extreme humiliation, obsequisness and supplication before Allah and to put
on one's own self, at least for a short while, a condition which may be a fixed devotion to Allah, devout
and complete, so that mind cannot shift anywhere else. There is a Hadith in this context "when you
worship Allah, you must be so engrossed as if you are seeing Allah, because if you cannot see him then
certainly he is looking at you. Shah Waliullah Muhaddis Dehlavi has thus stated that the main things in
Namaz are three that the heart and mind, thought and attention would all fall humble before the
magnificence and glory of Allah, the great, in such a manner that he is filled with supplication and
humility and acknowledge the greatness and magnificence of Allah in the best possible manner and
express it in the most befitting language, and express his humility and meekness by all organs of his
body and his posture, kneeling and prostrating should be so attentively performed that not only the
forehead is touching the ground, but heart and soul are also before prostrating. Allah in adoration.

2.Refrainment from unlawful and forbidden things:

Although Namaz is in itself a required worship, yet the propounder of religion likes it to be the source of
acquisition of other goods, so that it may create in the heart and mind purity, cleanliness and
unspottedness to such an extent that the temperament automatically begins to detest unlawful and
forbidden things. Allah says in the Holy Quran:

(Surah an-kaboot ayt 45)

"Certainly Namaz stops from lewdness and evils"

It means that there must be a revolution in the character of a namazi owing to the blessings of Namaz.
Ifit is not so, then the Namazi should take account of his own self

3. Congregational prayers a grand show of brotherhood and equality

Islam has asked the Muslims to establish Namaz in congregation, and to leave congregation without any
valid excuse has been denounced in a very strict language, and when under one roof behind one Imam
People say their Namaz together, then a scene of brotherhood and equality creates an exclusive
phenomenon. Moreover, meeting together five times a day creates compassion and love among the
namazis, who thus become aware of the problems of one another and can he helpful at the time of
need. Moreover, it creates in the namazi a spirit of the obedience of the Amir (the chief), and gives an
urge to be punctual.

4. The Negative thinking of non-worshippers.

Those who do not say their Namaz owing to indolence, sluggishness or dilatoriness or do not accept the
importance of Namaz at heart, but owing to the social pressure of the Muslims do not clearly express
their view points but, emphatically criticize the moral weaknesses of some of the namazi saying what is
the use of such a Namaz when it cannot preserves a Namazi from committing theft in weights and
measures, cheating, oppressing his subordinitteli .if one ( cannot be an ideal Muslim even after Namaz,
it is better to remain non worshipper. But this is a negative approach, because if anyone says his prayer
and, God forbid, commits unlawful and evil acts, then he is personally responsible for his act, because
Namaz does not make a man thief, robber or evil doer and his wrong-doings should not be made a
pretext to keep him away from Namaz .this argument cannot hold good, because it may lead to a
supposedly very clumsy deduction by asking that if we cannot be better Muslims despite being Muslim.
Then what is the use of being a Muslim?

Zakat
The literal meaning of 'Zakat' İs to grow, to increase, to prosper, and to become pure and also the best
part of a thing. In religious terminology, Zakat means that fixed amount which is imperative for a man
qualified for Zakat payment to pay after completion of one year for the sake of worship and requital.
Zakat is not only a tax, but it is a divine command, one of the five pillars of Islam and a worship also, All
the literal meanings of Zakat are included in the religious meaning of it, because, according to the belief
of a Muslim, although there is apparently a monetary loss, yet Zakat brings prosperity and growth in the
wealth, and it continues to grow if a man continues to struggle faithfully, it means that portion of wealth
that in given away in Zakat, though apparently deficient is considerably increased with a manifold
growth in the requital and reward in the hereafter. Moreover, since Zakat is paid on the lawful income,
it will materially grow if a man honestly struggles for it, because lawfully earned income is full of Allah's
blessings and is purified.

The importance of Zakat

1. Zakat is, like Namaz, an important pillar of Islam and is a financial worship. The deserter is a guilty of a
grievous sin, and its denial turns a man nonMuslim. It is for this reason that Abu Bakr Siddique (RAA)
waged a holy war against those who denied payment of Zakat and declared that he would wage a holy
war against those who differentiate between Namaz and Zakat.

2. In many places in the Holy Quran, there is mention of Zakat along with Namaz. In some places, the
word Zakat has clearly been used, while in other places, the words "Expenses for the sake of Allah" and
'charity’ have also been used

3. The return of the expenditure for the sake of Allah has been explained through an example that it will
be seven hundred times or even more than that, while the hoarders of gold and silver have been given
the news of painful punishment and it is said that the defaulters of Zakat and those living a niggard and
stingy life will be stigmatised by fire on the forehead, back, and sides.

4. Zakat has been a part of earlier religions and the teachings of earlier prophets in some form or other,
and there is a mention of it in the Holy Quran with reference to some of the prophet.

5. Zakat and Sadaga-i-Fitr were declared obligatory in 2 A.IH., while expenditure for the sake of Allah
was prevalent in Islam from the very beginning, which had enabled Hazrat Abu Bakr to purchase Hazrat
Bilal and others from their cruel masters in order to set them free.

The orders of Zakat:-

1. Zakat is obligatory on all sane and adult Muslims, male and female, who qualify for payment.

2. A person qualifies for Zakat after unbreakable continuation of one year as Sahib-e-Nisab, It is not
necessary, however, to have every part of wealth in deposit pass over one year.

3. The minimum qualification is 87.48 grams of gold if the property is exclusively on gold, or 612.36 gram
of silver or its prices.

4. When there is cash or wealth in different shapes, the nisab of silver will be worth consideration.
5. In case of debt, the amount of debt will be deducted before calculating for zakat.

6. Ornaments of gold, silver etc. will be liable for zakat.

7. In the trade goods, the closing stock will be calculable for zakat.

8. There is no Zakat payable on the machinery which is used in a factory to produce saleable items, but
the earnings of the product will be liable for Zakat.As for example, there will be no Zakat on the
machinery of a textile mills, the value of which is say Rs.9 lac, but the earnings of the mills by the sale of
cloth. yarn, etc.. produced by that machine is liable for tax

9. Any amount that has been lent must also be considered for Zakat, which may be paid without delay.
The Zakat may be paid on it after receiving back the money, but in that case Zakat will have to be paid
for the whole period since the date when it became due till the time when it is paid.

The expense of Zakat:

To whom Zakat should be paid, has been clearly described in the Quran as follows and there will not be
any change in it:

(Surah tauba, ayt 60)

‘’The Sudaqat are for the poor and the needs and for those who are appointed on collecting Zakat, and
those whose hearts are to be reconciled and for getting the captives free and the debtors and for the
cause of Allah and for the wayfarers: (This is) a duty imposed by Allah. And Allah is knower and wise"

Here Sadaqat mean Zakat which is to be distributed among eight categories of people. They are:(1)Poor
persons, who have something to live upon, yet they are needy 2)Those who have nothing to live upon,
that is, the bare indigent persons, (3) Those persons, who have been appointed for collection of Zakat,
and are custodian of Zakat money, (4) Those neo-Muslims, who need encouragement and whose hearts
are to be reconciled because of the fact that they have been cut off from theirs kiths and kins, and
derived nothing from their property simply for the fact that they have sacrificed everything for the sake
of Islam. (5) Those who need money for setting a slave free, (6) The debtors, who are living under the
burden of debt, and do not have ability to repay, (7) To help those persons who have engaged
themselves in the cause of religion or for the defence of Islam, and have no source of earning their
livelihood. and (8) The wayfarers, who do not have enough money to go back home, and have been
entangled in such a condition that they cannot have any help or assistance from any side.
Rate of Zakat:
1.Gold, silver, cash, trade or business capital, bank accounts, bonds, shares and other such securities

are to be paid 2.5% at the end of a year.

2. The product of the land dependent on rain. According to Hanafi sect there is no limit to the rate of
Zakat, rather a person is liable to pay Zakat for whatever is the yield from such a land, but according to
other sects, the Zakat is liable to be paid when the minimum yield is 30 maunds. Ushr is to be paid as
Zakat; ushr means tenth part (of the crop).

3. The Zakat on the yield of an irrigated land is five per cent.

4. For mineral products or underground treasures the rate of Zakat is twenty per cent.

5. The rate of Zakat on the cattle are separately detailed.

Purpose of Zakat:
1. Zakat is itself a purpose, and a source of achieving various good purposes. It appears from the
obligatory nature of Zakat that Islam acknowledges proprietary right on the wealth earned by lawful and
rightful means. Islam has also asserted that the personal capacity, wealth and children are Allah's gifted
blessings and also his trust. It is necessary to use them strictly according to Allah's will.

2. Islam has made Zakat, Fitra and Ushr obligatory so that the affection of wealth may remain within its
limits and does not come in the way of the love of Allah and His respected Prophet (SAW), and the
sentiment to give away selected things for the sake of Allah is not suppressed. The person, who cannot
give away money for the sake of Allah, cannot give away life when required.

3. Zakat is the minimum demand of Islam from a Muslim. But it is not idealistic to stick to the minimum.
It is meant only to create sacrificial spirit. To give something on request is not as commendable as to
fulfill the need of a person without request. Islam therefore lays stress on a Muslim to spend for Allah's
sake as much as he can. Allah says

(Surah bakhra, ayt 219)

"And they ask thee what they ought to spend. Tell them that portion of your wealth which is
superfluous’’

But this is only an initial stage of expenditure and extra charity. The extreme level of help of a brother is
to awaken in a man the aim of religion. It is to create a spirit of sacrificial benevolence which requires
giving preference to a brothers need to his own need. In this connection Allah has said in the Quran-e-
Majeed.
(Surah al Imran, ayt 92)

"You cannot collect goodness until you spend (in the way of Allah) out of those things that you love
yourself."

And Allah signifies the people having sacrificial spirit:-

(Surah al dhr ayt 8)

"We feed with food the needy, the orphan and the prisoner, for the sake of Allah only."

In another, verse, in the Holy Quran, Allah says

(Surah hashr, ayt 9)

"And they do not find at their hearts any need for what has been given them, and prefer the others
(who come to take help) to their own selves though they are themselves indigent...."

4. These categorical verses intend to guard the faithful that the love of wealth should not overpower a
man so that his heart and mind are mortgaged to Wealth. Islam simply wants to see a man as a master
of wealth, and not as a slave of it, and instead of worshipping it, he may spend it for the welfare of
Allah's creature, and use it for Allah's worship.

5. Islam orders to spend in the way of Allah, but it does not encourage to receive money as help except
at the time of genuine need, because "the giving" makes a man great and "taking", makes a man
humiliated. Our great Prophet has said in a Hadith;-

"The upper hand is better than the lower hand. This Hadith implies that a man should make his life and
the lives of his dependents respectful by earning his livelihood by dint of labour and struggle instead of
depending on others.

6. Islam also treats mania of wealth by natural and psychological methods. There is a tradition that the
respected prophet asked his companions if they should be more vigilant to their own belongings or the
belongings of others. The companions answered that they would be more vigilant to their own
belongings. At this the great prophet explained that their belongings were nothing but what they had
eaten and consumed or worn or given in charity for the sake of Allah, and whatever is left behind are
the belongings of the inheritors. It is, therefore, necessary for you to spend voluntarily in the path of
Allah, because whatever you spend in the path of Allah, will remain with Allah as your deposit.

And the magnificent Quran says in this connection:-

(Surah nahl, ayt 96)

‘’Whatever is with you will exhaust and whatever is with Allah will remain’’

7. Islam wants to establish a society on the basis of love and compassion. It, therefore, warns the giver
not to point out the good done to helpless or needy persons. Allah says:-

(Surah bakhra, ayt 264)

‘’Do not waste your charity by reproach and (mental) injury ’’

You should rather give money with a feeling that this to you by the person concerned as a deposit. The
respected prophet has said:-

"Collect charity from the wealthy people with a view to giving out to the needy ones."

One of the many purposes of Islam is that in this way money will not be hoarded and will continue to be
in circulation. With this end in view. Zakat, fitra, ushr charity patronisation and inheritance have been
laid stress upon.

This makes the difference between Islam and socialism in a more distinct manner. In socialism the
deprived and hand to mouth groups are excited to snatch the wealth from the wealthy class of people,
which gives rise to a group tussle and hatred and thus the whole society is infested with tension, hatred,
antipathy. But Islam induces wealthy group of people to wilfully and gladly come out to help those
people of the community who are indigent. This creates an atmosphere of fraternity, love and repose.

Fasting
Fasting is called Saum in Arabic which is used singularly as well as plurally. Saum means to keep off, and
as a religious term, it means to keep off from eating, drinking and cohabiting with the performance of
worship from sunrise to sunset.

The importance of Fasting:

The Fasting of Ramazan has been made obligatory in Quran. It has been explained in the followig two
verses.
(Surah bakhra, ayt 183)

‘’O you who believe, Fasting has been prescribed for you, as it had been prescribed for those before you
that you may ward off evils."

(Fast) for a limited number of days. But for him, however, who is sick among you or on a journey, he
(allowed to) fast on the same number of other days, and those who can afford, there is a ransom:
feeding a man in need But whosoever does good of his own accord, it is better for him, and if you keep
fasting, it is better for you if you do but know.

(Surah bakhra, ayt 185)

‘’The month of Ramadan in which the Quran was revealed……….

Is a guidance for mankind, and a clear proof of the guidance and a criterion (for right
and wrong), and whosoever is present, let him fast, the whole month and whosoever is
sick or on journey (let him fast the same number of other days. Allah desires for you
ease, and desire not hardship, and he desires that you should complete the period, and
you should magnify Allah for having guided you, so that you may be thankful”.

(Surah bakhra, ayt 184)

"Fast a certain number of days; and (for him) who is sick among you or on a journey
(the same) number of other days, and for those who can afford it there is a ransom, the
feeding of a man in need" "But whose does good of his own accord, it is better for him,
and fasting is better for you, if you did know it."

The Fasting in the month of Ramazan was prescribed in 2 A.H., and since that
time Muslims are continually fasting in this month. Qur'an tells that fasting is a worship
which was observed by the followers of earlier prophets too in one form or another.

The Holy Qur'an has also indicated that Ramazan was fixed for the worship of
fasting because it is the month in which Qur'an was also revealed for the guidance of
mankind, and it is the month when Allah's benign approach to mankind is particularly
increased to manyfold: According to a Hadith, the reward of virtue in this month is given
seventy times more than that in the ordinary days, and the urge for evils are sealed off
and Satans are kept in custody, while all the doors of paradise are opened wide apart.
In another tradition the word' Allah's blessings' has been used in place of paradise.
 since virtuous people are inclined to do more piety so in this month Namaz-e-
Tarawih, (T) and recitation of Quran in Namaz-e-Tarawih from beginning to the end of
Quran has been "stressed upon as extra worship (P), and the ten days of the month has
been made),which means that if none of the people of the locality establishes namaz
then all the residents of that locality will be “sinner." I'tekaf (-İbi) is such a worship that is
performed in a secluded corner away from all the clamours and tumulto of the worldly
life in order to remember Allah and worship him in complete mental and spiritual peace
away from the worldly involvement.

It has also been made compulsory to give away "SadaqaFitr", before the Eid
prayer. Everybody will have to pay this Sadaqa for his own behalf and on behalf of all of
his dependants including the new-born babies. After the end of Ramazan, Muslims
observe the festival of Eid by performing two rak'ats of congregational Namaz with a
view to express thanks to Allah for providing an opportunity of worship and earning of
rewards and requital by performance of virtuous acts.

Salient features of fasting:-

Fasting of Ramazan is obligatory for every sane adult man and women excepting
the period of monthly course for the women, when Namaz is also forbidden, but fasting
for the omitted days are to be fulfilled in other days though fulfilment of the omitted
Namaz owing to the menstruation is not required.

The fasting on Ramazan days are not allowed missed without religious
excuses. Disbeliever of it is infidel and the man who does not observe fasting without
any excuse calls for fasting in another day while a man who breaks fasting after keeping
it, is required to atone it in expiation which mean feed to sixty needy peoples two times
or to keep fasting for sixty days, at a stretch.

If one is sick or on journey, he is allowed not to serve fasting, but he will have to
observe fasting to complete the tally on other days. If anybody is not in a position ton
fast, owing to his weakness, poor health or fallen age, he is required to keep fasting, for
the missing number of days on recuperation or recovery otherwise he will have to pay a
ransom.Ransom of one fasting is equal to one Sadaqa-e-Fitr. But if the man
recuperates and becomes capable of fasting, then he will have to complete the tally.

Fasting is not spoiled by eating anything by mistakes

Obligatory Fasting is specifical for the month Ramazan:-

Since Ramazan is a lunar month, so its beginning ending depends on the rising of the
moon. For the beginning of Ramazan, the evidence of one person is sufficient who is
reliable as a religious man, while it is necessary for the Eid to have the evidence of two
persons in the minimum. But in case of cloudy weather, it is necessary have the
evidence of a large number of Muslims. If the Eid is not observed on the 29th, it is
necessary complete 30 days of fasting.
The purpose of fasting:

Piety: The most important purpose of fasting that has been determined by the Quran
is to create piety in the people. In fact the aim and object of all worships is this. In
fasting eating and drinking is to be given up for a certain period, through the same has
been declared lawful before and after fasting, and when a man who leaves fasting
merely for the sake of Allah, then all the unlawful things should more strictly be
desisted. Our respected prophet has said;-
‘’The man who cannot give up the falsified words ór deeds, then Allah does not
care whether he gives up eating or does not. "

The Prophet has further said:-

‘’There are several people who do not earn anything from fasting except thirst and
hunger’’.

Thus the religion wants that the man who observes fasting should have the training
which may enable him to control himself from all forbidden acts, and imbibe good acts.

Sincerity and devotion to Allah:

The second most important objective of fasting is sincerity, devotion and

unpretentiousness, because there is a possibility of showiness and pretentiousness in
all other only worships, But fasting is the only worship which has no scope of such a
bad habit, because possibly a man may Pose before you as a fasting person, but if he
drink. Gulp of water at a place where nobody is looking at him, there omniscient Allah,
who is always having an eye on him Thus, only that person will fast who has a firm
belief in Allah. That He is the omniscient. Rasool-e-Pak in a Hadith: "A man will be
rewarded from to seven hundred times for every good act in Ramazan.”

Allah says:-
"Fasting is excepted from the general religious law, because it is exclusively for Men
and I shall myself give its reward because he gives up food and drink, and supresses
sexual desire exclusively for My sake.’’

Training for spiritual evolution and control of self:-

Allah has fixed, by His wisdom, one month in a year when training is given, through
fasting for the control of self so that materialism does not get upper hand on a man,
and he is not overpowered by his desire and lust. Food, drink and cohabitation are
temporarily restrained with a purpose that a man should make himself habituate to keep
off from all the injunctions of Allah. This is negative side. The positive side is that he
may have an urge and impetus to prostrate to Allah twenty times in Tarawih and
get the chance to read and hear Quran-e-Sharif in and out of Tarawih and enlighten
himself with the blessings of Quran. For those people, who say Namaz, there have
been specially provided a chance to spend his days and night in a secluded corner of a
mosque busy in full times of worships and prayers. The impetus given to pay Fitrana
and other monetary expenditure by way of charity is just. Create a spirit in a believer to
sacrifice everything for sake of Allah. Evidently the spiritual atmosphere and passion
for good and virtuous act linger even after the expiry of Eid.

Impetus and incentive for sympathy to Human Beings:-

Through fasting, those persons also get an opportunity to experience,
themselves from the hardship of hunger and thirst, who seldom get such experience
owing to their prosperity and may know how those living below the line of poverty spend
their days and nights. By this practice, Islam desires that the problems of the poor and
deprived persons may be solved by the well-to-do persons of the Muslim Society. It is
for this reason that the month of Ramazan has been called in a Hadith to be a month of
sympathy and compassion.

HAJJ
The sense and meaning of Hajj:
The literal meaning of Hajj is intension is the noun of Hajj, which means year too.
Perhaps for this reason, the last month of the lunar year in which Hajj is performed is
called Zul-Hajjah. In the religion of Islam, Haj means to make a pilgrimage of the house
of Allah in the months of Zul-Hajjah with a view to perform Hajj.

Hajj is obligatory for all sane, adult and monetarily capable Muslims, at least once in his
life, yet more than one Hajj is the cause of good eternal reward and worldly pleasure
and Allah's blessings.

Capability means:-
1) Physical ability of a man is the first condition that is must for a man who intends
to perform Hajj But it is not obligatory on any invalid and incapable person or a
blind man who is not in a position to travel, and who has none to help and guide
him provided, he has enough money to meet the expenses of Hajj.

2) Financial capability means the financial soundness to bear the expenses of Hajj
and to have enough money to support the dependents in his absence.

3) The passage from his residence to Baitullah Sharif should be safe and secure.
 4) It is also necessary for a woman to have the accompaniment of her husband or
a close relative with whom marriage is unlawful (). It is not permitted for women
to travel without husband or any Mehram, with whom marriage is lawful.

The days of Haj are regarded from 8th to 13th Zul-Hajja when the rites and ceremony ()
of Hajj are performed. the prescribed of day of performance of Hajj is however, 9th
ZulHajja. But there is a mention of the for word which means that Hajj may be
performed in three month of Shawwal, Ziq'ad and Zul-Haja.

Ahram: Ahram means to intend firmly and formally. lts (e)is the method to put off all the
clothes after having taken a bath and to put on two sheets to unsewn clothes one to be
used as loin cloth and another sheet to cover the upper part of the body, and to say two
Rak’at extra prayer and finally recite this Talbih.

‘’I am present, O Allah, I am present. Nene is your partner present. certainly it is you
who is worthy of all all divine favours are yours, and the real sovereignty is also yours.
There is no partner of yours.’’

Miquat: means the place where it is necessary to put on Ahram () for an intended Haji.
The Haji may wear Ahram even before hat specified point.

Tawaf: is very important part of Hajj to take seven round of the house of Allah on the
10th of Zul-Hajja after offering sacrifice and putting off Ahram. Moreover, when the Haji
takes a round of the house of Allah at the initial stage when he enters the house of Allah
it is called the round of welcome and the round that he takes at the time of departure is
called the round of ()

struggle: To run seven times between Safa and Marwah is also a very important part
of Hajj and Umrah.

Stay at Arafa: To stay for a while as Arafat is the real and the most important part of
Hajj. If it is missed, there is no remedy for it.
Throwing of Pebbles: It means throwing stone-chip at the Satan on 9th to 12th or
13th day of Zul-Hajj

Sacrifice and shaving of head hair: to offer sacrifice of animals and to get the
hair shaved on 10th of Zul-Haja is necessary before putting off the Ahram.

Pilgrimage of the mausoleum of the Great Prophet (SAW)

Though not a part of Haj, yet it is a common practice among Muslims to perform
pilgrimage of the sacred mausoleum of the Great Prophet (SAW). It has been regarded
as a various act in the following Hadith.

The person who performed Hajj and then visited my mausoleum (after my death), will
have the requital as if he visited me in real life.

Another Hadith says:

‘’The persons who visited my mausoleum deserves my intercession.” It has also been
mentioned yet in another Hadith which is as follows.

“The one who performed Haj and did not visit my mausoleum has caused me injustice."

The Importance of Hajj

Hajj is an important pillar of Islam. In the following verse of Holy Quran has declared
the obligation of Hajj.

(Surah al-Imran 97)

“And pilgrimage to the (House of Allah) is a duty of Allah for mankind for who can
find a way there. And the who disbelieves, should know that Allah is independent of His
creatures”

Prophet (SAW) and the Prophet of Allah has said:-

Anybody who is in a position to bear the expenses of passage and has the means to
perform the journey, but does not perform Hajj, then it makes no difference whether
He dies a Christian or a Jew."

It is a famous saying of Hazat Umar Farooq (RAA). “Those who do not perform Hajj
despite being capable to do so, I like to impose Jazia (the tax that is imposed on non-
muslim) on them.

The above mentioned verse and Ahadith make it clear That the Hajj is a very
important pillar of Islam, and the faith Of Muslim, who gives it up without excuse, his
faith is doubtful, because in that case there remains no difference between him and a
Jew, a Christian, a heathen l also appears that person remains deprived of Allah's
Mercy and the favour of His Holy Prophet which is specially for Muslim.

The religion has particularly approved it that a Muslim should perform Haj
immediately after it becomes obligatory for him. And if he fails to perform Hajj In his life,
he ought to make a will in favour of any of his heir to perform Hajj in his place. This is
called a substitutive Hajj.

Haji became obligatory on 9 A.H. That year the great prophet did not go to perform Hajj
and Hazrat Abu Bakr was appointed the leader of the Hajj. The Prophet performed the
first as well as the last Hajj of his life on the 10A H. This is called the farewell Hajj,
When he delivered his historical sermon

The intents and purposes of Haji:-

Hajj like other pillars of Islam, is self-purposive, and the performance of such worship is
not to earn money but the Great Allah Himself grants the virtues and spiritual gains,
some of the gains and spiritual profits are as follows.
1. Absolution and salvation:-
The most important gain of Hajj the absolution from sin, provided that he chances to
perform a complete Hajj, which has been called Haij-e-Mabroor.

The most respected Prophet (SAW) has said "whoever perform Haj and saves himself
absolutely from sex and other sins., he will be raised on the Day of Judgement in a
spotless conditions just like he was on the day of his birth, without any stain of sins."

The display of Islamic Unity:

Hajj is performed in a great memory of Hazrat Ibrahim, the great ancestor of the
Great Prophets of three great religions of the world, that is, The Jews, the Christians
and the Islam, who claim his following.

On the occasion of Hajj people from all nooks and corners of the world draw close
together at the holy city of Mecca. The would be Hajis belong to different countries and
have different cultures, language, habits and complexion. But at Mecca they are
dressed in one dress, and adopt one way of life, without any distinction, and express
their humility to Allah in the language of the dear Prophet (SAW)

This national unity is the characteristic of Islam only which is not found in other
religions. The most important the religious humility, and excessive bent of the Hajis to
worship and pray with humble supplication.

Manifestation of the love of Allah and Mohammad, the last of

the Prophet (SAW):-

Hajj is the impromptu manifestation of the love and respect of Allah and the last of
His Prophet. A Haji leaves house, his business, his children behind simply for the love
of Allah, and stands before Allah's house in a wasteland on a fixed day, circumbulates
the holy house of Allah struggles between Safa and Marwa, like a beggars who tands
before a king and vice verse. All these things are inexplicable. But it may be said that all
these things are done owing to excessive love of Allah and His Prophet, and love is the
name of attachment which calls for every sort of love including wealth and life.
Hajj-A glorious congregation:
Hajj is a worship which includes every kind of worships.it inclucles Namaz, Fasting.
Zakat and the expenditure of even much more money than Zakat. It has a glimpse of a
soldier-like life.

The holy war

The origin of the word is which means labor, pain and struggle. Therefore, means the
uttermost struggle to use all energy and capability for marking work or a purpose a
complete success.
In the Islamic terminology, mans to spend everything that a man possesses including
life and wealth in the uplift, support and defense of the religion of Allah, provided it is
just for the sake of Allah's pleasure. It is not only a war against the enemy, but it is a
compact, exhaustive and full time struggle and attempt. An armed holy war
Is a mere part of it.
Islam means peace, tranquillity, safety and fraternity Islam is a flag-bearer of peace and
safety. But if we study the human history thoroughly and profoundly and go
Through the evolution of culture and civilization, we can clearly understand that it is
required for a peace-loving nation to be mighty enough to avert all aggressive evil
Forces so that there is no disruption in the struggle for the maintenance of the peace
and tranquility, because the world has always given the stronger the right to live. The
world has acted upon the proverb. "Survival the fittest". It may not be theoretically
correct, but it is practically in vogue. Islam has also preached to gather as much
strength as possible.

(Surah anfal, ayt 60)

‘’Make ready for them (those fighting a holy war all you can (Armed and of horses in
force).’’
It means that the Muslims should enhance their strength and promulgate peace and
security with truthfulness, certainty and command, and they should not be too week to
beg for peace. The word used in the Quran a Hadith have are swords, and horses
which metaphorically mean the best equipment and most modern armaments.

But there is a basic difference between the ideas and out-looks of the non-Muslims
and Muslims. Despite all possible power and strength, a Muslim depends on Allah
Out and out. The Quran has advised Muslim.

(Surah tuaba, ayt 41)

"Come out light armed or heavily armed, and strive with your wealth and lives in the
path of Allah. This good for you if you Know..."

To be light-armed here means not or not at all prepared. The importance of arms and
equipment in the fight with the enemies cannot be denied, yet the profound faith in Allah
and a firm faith in the truth of the mission for which a Muslim comes out with a pas-
Sionately for holy war has no substitute. The holy war in Badr is a clear proof of it.

The mandates of "Holy War" were being sent down at Medina w.e.f. 2 А.Н., when
Muslims became capable to defend Allah's religion, and it continued till the infidelity
was completely wiped out from the land of Arabs.
Different kinds of Holy Wars:-
There are at least four kinds of Holy War, which are as follows:-
1. Holy war at Heart
This means fight against one's own impure wishes. this is a sort of internal war to
control the unwanted desire and to keep bridled the misleading soul.it is a most difficult
and all time strife. It has been called bry our respected Prophet (SAW) as the most
crucial war, became it is not so difficult to stone the outer Satan as to throw stone on the
Satan that lives within. The Holy quran has a reference to this in the following verse.

(Surah haj, ayt 78)

‘’And strive for Allah as is His rightful strive..."In another place, the Holy Duran has
said

(Surah ankaboot, ayt 69)

"And those who strive for us, we surely guide them to our path." Moreover, the man who
controls, and subdues his wrath and anger has been called the real stalwart and
wrestler."
2. Fight with pen by writing, and orally by tongue
This means to fight orally against evils and unlawful things, as well as with pen.
There are different forms of it.
(a)To prove logically and argumentatively the superiority of Islam and its
truthfulness, and also disprove the wrong ideas and tenets by arguments. There is a
quranic verdict of Allah.

(Surah nhal, ayt 125)

‘’………..And reason with them in the best manner…..by using your wisdom and best
arguments and dispute and contend with them in the way which is best.’’

(Surah furqan, ayt 52)

‘’ Thus obey not the disbelievers and strive against them with a great strife."

This strife may be orally or with pen.

(b) To suppress the evil and forbidden things from having the chance of growth,
and to make the atmosphere favourable for the growth of good and fruthful Islamic
ideology and to help develop the good ideas by discriminating written literature. There is
a Hadith in this regard.
"The best struggle is to speak rightful and truthful words before the most tyrannical
authority."

3. To struggle with wealth:-

This means to indulge in the holy war with wealth, for the elevation of the religion of
Islam and to defend the believers against the atrocities of the non-believers. Allah
has said in his Holy Book:-

(Surah tauba, ayt 41)

"And strive with your wealth and your life in the path of Allah."
And in the Surah Al-Hujurat it is said that:-
(Surah hujraat, ayt 15)

‘’And the (true) believers are those who believe in Allah and His Prophet, and do not
doubt, they strive with their wealth and their ties in the path of Allah.
Such people are sincere."

4. Strife with sword or with lives:-

This means to defend the religion of Allah and to derend Islam and Muslims against the
religions of the enemies of Allah, and their wrongful religious, and to eradicate their
force with the help of all material sources including arms and ammunitions and all sorts
of warfare equipment, and to give away lives if required. Since a Muslim comes up in
the battlefield to give sacrifice of his life, so the value and reward of such a strife is very
high and great.

(Surah anfal, ayt 65)

"O Prophet, induce the believers to fight"

(Surah nisa, ayt 76)

‘’Those who believe, fight for the cause of Allah, and those who disbelieve fight for the
cause of idols."
And it has been mandated to continue fighting until the persecution is completely
rooted out

(Surah baqhra, ayt 193)

‘’And fight them until the persecutors are fully eradicated and the religion is for Allah.’’
There are also a few sayings of the most respected of all Prophets (SAW).
1."The man whose feet are dusted in the battlefield in the Holy War will not be touched
by the fire of hell."

2.’’To keep oneself busy for one day in the holy war is better than to spend one
thousand days in other places."

If a man is killed while fighting the enemies of Islam,then he is called a martyr Quran
has said:-

(Surah bakhra, ayt 154)

"And call then not dead who are slain in the way of Allah. They are living, only you do
not perceive"

(Surah Imran. Ayt 169)

"And think not of those who are slain in the way of Allah as dead. Nay they are living
and getting their provisions with their lord."

In short, martyrdom is the most magnificent sacrifice, and no other sacrifice can be
deemed to be equal to it. There is a Hadith which tells that nobody will like to return
from paradise to this world except a martyr who will surely like to repeatedly return to
this world so that he may have a chance to offer again his life in the way of Allah, falling
a martyr in the holy war.

Chapter 3
A BIOLOGRAPHICAL SKETCH OF THE MOST
RESPECTABLE PROPHET OF
ALLAH (S.A.w)
Makki Life of the Prophet:

The world before the birth of the Great Prophet:-

Before the birth of the most respected Prophet (SAW) the world was, in respect
of religion and morality, infested with ignorance gloom and obscurity. Even the Jews
and the Christians had totally forgotten the preaching of their respective prophets, Even
they had tampered their books so that it was impossible to find out the reality. The
Christians had evolved the theory of trinity and called their Prophet Jesus (A.S.) as the
son of God. Similarly, some Jews worshipped Ezra (A.S.) thinking that he was the son
of God

In India there was a sway of polytheism. The inhabitants of India worshipped

gods, goddesses, idols and natural phenomena. The people bowed before the idols
made by themselves. The humanity was divided into various groups, distributed in
various ranks of highlands low, for which the humanity was disgrace. Even the
surrounding countries were no better. Iran was apparently a civilised and organized
country, but morally and mentally they were so low that they worshipped fire
Arab was the worst of all. Genetically, they were related to Abraham and Ishmael, and
religiously they claimed to be the follower of their religion. Some good qualities the
Abrahamic dynasty were, however, remnant in them but in a distorted form, offering of
sacrifice, guest enter tainment, and fulfillment of promises remained in Arabic people as
a Abrahamic heritage, but the demonstration of meanness, inferiority and deprivation of
character that they were passing through, rendered these good qualities ineffective

As for example, they circumambulated the holy house of Allah nakedly, and
argued that since they committed sins in clothes, they could not circumambulate the
House of Allah in those clothes. They had placed 360 idols in that house. Some of them
used to keep an idol of Atta with them at the time of travel. They were all filled with
genetic and tribal boastfulness. They used to establish annual fair, and used hyperbolic
words in the praise of their clans and tribes. They were habituated of augury, gam-
Bling, drinking. Theft and dacoits. They deemed loot and plunder as a sign of bravery
and heroism. They fought wars on petty issues and continued fighting for years. Some
of the Arabs buried their daughters alive for fear of their being captured and imprisoned
by the enemies at war, and also for fear of fulfilling their maintenance.

In Khyber, which was very close to Madina, there live Jews and Christians, who had
both been people of the book They were no better than the above mentioned
polytheists. They tampered their books. Religious injunctions were only Roe the poor
people, and the godly orders and mandates were changed to the benefit of the rich
people
In short, there were only a few people who followed God's mandates and natural
religion, and oneness of God, but they were living in anonymity
Some events since the birth of the Prophet (SAW)
Until the apostleship genealogy
Mohammad o Abdullah s/o Abdul Mutaleb s/o Hashim so Abdul Muntaleb s/o Qusai so
Kalab s/o Marrah s/o Ka’bsol s/o Luwai s/o Fahro s/o Malik s/o Nizar s/o Kanana. Our
Prophet Muhammad belongs to a distinguished Arab dynasty. He is a descendant of
‘Adnan from Ishmail s/o lbrahim (A.S.). Fahr or Nizar was also called Quraish, and
For that reason his descendant were called Quraishis, and\ e people in the upper
linkage up to Kanana were called Kanani. Qusai, the fifth great grandfather of the
Prophet Was appointed trustee of the holy shrine of Ka'aba. He brought the Arabs to
inhabit Mecca. He also established Darun Nadwa' a consultation council to broach and
discuss national issues. This trusteeship and other honor’s lived with his descendant
also Qusai rendered other services too, such as the services to the Hajis and their enter
Tainment. Some people say that Qusai was the first man who was entitled Quraish.
When Hashim became the successor of Abdul Munaf s/o Qusai, the Quraish got license
For the security of journey from Kaiser of Rome and King Negus of Abyssinia. Once at
the time of famine, he feeded the hungry people with bread pieces wetted in broth,
which is called in Arabic. For this hospitality, he became known as.A posthumous son
was born to him from his wife, Salma, His original name was Shaiba, and because he
was looked afire by his elder brother Muttatiby so be became Famous as "Abdul
Muttalib." It is his greatest achievement that he traced out the well of Zamzam, an it. He
was monotacisd, and tested adultery and fornication. He cut off the hand of thieves,
forbade the killing of daughters and forbade circumambulating the House of Allah in
a nude manner
The details of his children are as follows:-
1) Haris was horn of his wife Sumara bint Jundab and

2) Abu Lahab (Abdul Uzza) was born of Lubna bint Hajira

3) Abu Talib (Abd-e-Munal).Zubair, Abdullah, (father of our Prophet of Islam) Baiza.

Ateka, Barra, Umaima and (Arwah) were all born of Fatima bint Amr

4) Hamza, Mugawwam, Hajal and Safia were born of

Hała bint Wthab,

5) The mother of Abbas and Zerar was Fatila bint

Khabab.

Hazrat Abdullah:-
Abdullah was a thorough gentleman and very beautiful to look at. He was the most
beloved son of his father Abdul Mutalib, who had made a vow to god that if he sees
all ten of his sons, he will make a sacrifice of one of them When his desire was fulfilled,
he took all ten sons with him to the House of Allah and asked the priest to draw a
lot, and the lot was drawn in the name of Abdullah. Abdu! Mutalib stepped forward to
slay him, but the people of his dynasty came up for intercession, and thus one hundred
camels were sacrificed in lieu of Abdutlah. It is because of this that Huzoor-e-Akram
used to call himself (Ibn-uz-Zabibatain) the son of two sacrificed ones (i.e. Hazrat
Ishmail and Abdullah)
 After that Hazrat Abdullah was married to the very chaste and virtuous lady Hazrat
Amna Zahra, the daughter of Wahab bint Abbul-Munaf, who excelled in tastefulness,
beauty and other attributes.

The Great Prophet was only two months old in the womb of his mother, when
Abdullah fell ill in the house of his maternal relatives Banu Adi bin Najar (γ 0-ox) at
Madina, and expired within a few days. He was buried in Dar-e-Nabigha.

The Auspicious birth

It is said that the great Prophet opened his eyes this world in the small hours of a
Monday, in the month Rabi-ul-Awwal, when the morning, rays of the sun were
spreading. Some of the people have mentioned his date of birth as 9th Rabi-ul-Awwal
corresponding to 20th April 571 A.D. The smell of musk was coming out from his body.
He was named 'Muhammad' by his grandfather. Abclul Muttalib.

Suckling and fostering:-

First of all mother Hazrat Amna suckled and fostered him. A few days later,
Sowaiba, the liberated slave-girl of Abu Lahab suckled him, and after some days,
according to the rules and regulations of the noble houses of Quraish Halima Sadia took
up the charge of fostering the would be prophet, who nurtured him in a purely Bedouin
environment so that he might imbibe purely Arabian culture, and style, and might speak
chaste, eloquent and rhetoric Arabic language. According to some traditions, he lived
With Halima Sadia for six years, and a number of miraculous things were noted during
his stay at Halimn's house His lost her father Haris s/o Abdul Ilzza (LDaihtuste) came
To Mecca after the declaration of prophethood by the last of the Prophets (SAW) and
embraced Islam. The prophet (SAW) held his foster mother in great steem.

The expiry of Hazrat Amna:

When the Prophet was six year old, his mother took him to Banu Najjar the
maternal relatives of his grandfather. According to a report, she went there with a view
to visit the tomb of her husband. However, she gave away her life at the place called
"Abwa", when she was on her return journey and was buried there. His nurse, Umm-e-
Ayman took him back to Mecca.

Caretaking of Abdul Mutalib and Abu Talib

After the death of Hazrat Amna, the Prophet was given in the care of his
grandfather, but only after two years, when the Prophet was only eight, Abdul Mutalib
breathed his last at the age of 82. After him Abu Talib, the real brother of his father, took
care of him. He gave him his love and affection, always kept him with himself and
preferred him even to his own children.

First journey of Syria:-

At the age of twelve, he accompanied Abu Talib on trade journey to Syria. In course of
his journey tian monk, Buhaira, recognised him at Basra by son his signs, and holding
his hand, he uttered that he was the leader of the Prophets, and advised Abu Talib to
go back home, lest he should be kiltled by the Jews, On his advice Abu Talib returned
home from Basra.

Harb-e-Fajjar:
The wars that were fought in the four months of Rajab Shawwal, Ziqa'd and Zilhajja,
when wars were forbidden are called Haroob-i-Fajar. The last of such wars were fought
at the time of the great Prophet between Quraish supported by Kanana and lHawazen.
The commander of the Quraish was Harb s/o Umayya (The grandfather of Amir
Mua'via). All tribes of the Quraish gave support to Harb Banu Hashim were commanded
by Zubair, the uncle of Huzur-i-Akram. At that time the great Prophet was only
18. He also accompanied in the war, but he did not raise his hand on anyone and
according to a tradition, he picked up the arrows for his uncles. This war ended
amicably.

Oath of Fazool

On return from the war of Fujar, Zubair, the uncle of Hazoor, gathered Banu Hashim
together Banu Zuhra and Banu Asad and took oath to help the oppressed people
against the oppressor, and to get back the rights and properties of the oppressed
people, and consequently they got back the usurped property of Aas bin Wa’el Zubaidi.
Huzoor-i-Akram (SAW) had also participated. He used to say afterward that] if I was
given the camels of red colours, I would not have laken them in lieu of the oath, and
even today I shall be glad to come out to help the man who calls me for help.

This pact is called "Oath of Fazool," because, according to a tradition, the idea of this
pact came first in the minds of those persons, whose names were Fazl s/o Harith,
As bin Wa'el Zubai Fazl s/o Wida'a, Fazl s/o Fazala etc.

The second journey to Syria;

At the age of 25, when the acclaim of the prophet spread far and wide, a very pious rich
widow of Mecca Khadija by name offered Huzoor to take her merchandise to Syria, She
was ready to give him double of what the their people offer Huzoor (SAW) accepted that
offer Khadija also sent her slave, Maisarah, as an escort.
In the evening, the great Prophet laid down under a tree near the monastery of a monk
Nestora.
Nestora asked Maisarah about the gentleman resting under the tree. Maisarah
replied that he was a man from Mecca. The monk said that nobody had so long resting
under that tree except a prophet. The monk asked if both eyes of that gentleman are
reddish. Maisarah answered in the affirmative, at this the monk said that the gentleman
Was the last of the prophet. He expressed his extreme desire to live fill the apostleship
of that great man, and asked Maisarah to take care of him while in journey.
On his return to Mecca, Khadija saw that a cloud was casting its shadow on the
great Prophet; Maisarah told her that he had seen the same thing all through the
journey. He also stated his meeting with the monk. Moreover, he informed her of the
manyfold profit that he had earned in trade.

Marriage with Khadija (RAA):-

Khadija became very much impressed by the honesty and uprightness of the would be
Prophet. She was a widow and was known as "the pure" (Tahirah) for her chastity and
purity of character. Earlier, she was twice married to the gentlemen known as Abu
Halah and Atique She gave birth to two sons, from Abu Halah namely hind.
229
And Halah, who, after the advent of Islam embraced the new religion. she also
had a daughter from Atique who was also called Hind. Her husbands had expired
before the advent of islam. Moreover, Khadija was related to the prophet in the
fifth ancestry.

Hazrat Khadija (RAA) sent a proposal for marriage to the great would be
prophet, which was accepted by him. At that time Khadija was forty while the age
of the Prophet was twenty-five years. The martial oration was read by Abu talib,
and the dower was fixed at five hundred dirhams the great prophet did not marry
again in the life of hazrat Khadija, and all the children of the Prophet were born by
her except Ibrahim who was born of Mary the Coptic in 8 A.h and expired in 10
A.H.

Renovation Of ka’aba:
When the exalted Prophet reached 35 years, he participated in the renovation of
ka’aba. Which was originally built by hazrat Ibrahim and Hazrat Ismail. It had no
roof, and it was repeatedly constructed since that time. Qusai, one of the great
ancestor of the prophet had also made necessary repairs, but because of it beings
at lower level, it was often hit by flood. There appeared a big rupture in the holy
building at the time of the would be prophet, which invited the immediate
attention of the Quraish for the reconstructions and repair of the building.

All the tribes of the Quraish participated in this, and every tribe was assigned
its job. The great prophet also participated and worked with his uncle, Hazrat
Abbas, and carried stones for him. But when the turn of setting up the black stone
came, there was a great rift among the Quraish. Every tribe wanted to set it up
and they were ready to spill

230
the blood of another. Banu Adi and Banu Abdud dar moisted their fingers in a cup
of blood and licked it up. This was exhibited just to show that they would not
hesitate to spill blood even if it comes to live or die position. At last Abu Umayyah
bin Mughira, who was well experience and very sensible man, proposed that
whoever first enter the gate of Banu shaiba, shall be authorized to give his
proposal, which should be accepted by everybody without any shillyshally. Next
morning everybody saw that the first man who entered the gate of Banu shaiba
was Mohammad, the great Prophet. seeing the prophet present there, everybody
cried out with the joy that he was the most entrusted gentlemen, whose verdict
would be accepted by everybody without any muimor or protest. The Prophet
solved the problem by placing the stone on the a sheet of cloth and each of the
tribal chief raised it by holding a corner of the sheet and took it to its right place,
and thus a fierce battle and blood war was warded off.

Entrusting of the divine mission of the Prophet

Hood:
As has been mentioned earlier, the Arab world was rampant with infidelity and
polytheism, even the shrine of ka’aba was made a Centre of idol worship, where
360 idols were implanted. The worship of hajj and circumambulation were also
not free from polytheistic ideas, yet the grand prophet Muhammad was picked up
of all persons for prophet hood so he hated these ideas by heart. During the last
40 year who did never for a single minute think of inclining towards the spurious
gods, and always preferred to stick to the natural religion. When he became 40,
he had made it a common practice to go in a cave in

231
the mount of Hira, three miles from Macca, and to stay there for several days.
Sometimes he took with him parched gram and stayed there for a number of days
at a stretch and kept himself busy in contemplation or adoration, as Bukhari calls
it. It was sheerly an exordium to the monotheistic religion.

In this period the prophet (used to have true dream), the interpretation of
which was cent per cent correct which he saw in his dreams. This continued for
six months
At last one day when he was busy in contemplation, Gabriel, one of the four
archangels appeared before him and uttered the first divine message.

“read in the name of Allah Thy Lord who has created, who created man from a
clot. Read and your Lord is very great, who taught by pen, who taught man which
he did not know.”

Huzoor also recited these verses with Gabriel, and returned home. he was still
under the image of the Godly language, and stated his condition to his dear wife,
Khadija. She and her cousin Waraqa bin Naufel, consoled him, yet they were very
much worried owing to his dithering condition and perplexity came over them.
But this did not mean that the prophet was taken over suddenly by the outbreak
of the awareness of apostleship. But the entrust of the divine mission is not the
conferment of apostleship, but it is only the declaration. He knew that he

232
Had been chosen as the apostle. These conditions cropped up because it was
extremely difficult for a human being to acquire sustain and absorb the divine
message. This is the work of only the purified and enlightened heart which is
picked up for this work.

After the first divine message, it was stopped for a considerable period,
which is called “non-communicative time”. In this period Prophet became very
restless, uneasy and anxious. This was because the link between Allah and his
most beloved Prophet was stopped. In this period he waited for the divine
message very anxiously, which was utterly like a communication between a lover
and a loved one. This may be guessed only by one who waited for the union with
the one he loved. The people taunted that Muhammad had been forsaken by his
Lord, but the holy creator vehemently rejected this idea, declaring.

“your Lord has not forsaken you, nor does he despise you and certainly the last
portion will be better for you than the former. Verily the letter period will be
better for you than the former and verily your lord will give you much that will
make you content.

Preaching started:
At the initial stage, he extended Islam to his close friends, and these forerunners
also came out enthusiastically to preach Islam to others. But since the followers of
the true religion were very weak in strength in comparison with the non-
believers, so there was no
 233
Express order for preaching or for open worship. The following are those who
embraced Islam in the earlier days of Islam:

Abu Bakr Siddique (RAA), Ali bin Abi Talib (RAA), Zaid bin Harith (RAA), Bilal the
Abyssinian(RAA), Othman s/o Affan (RAA), sa’ad s/o (RAA),talha s/o Ubaidullah
(RAA) , abdur rehman s/o auf(RAA), Zubair s/o awwam(RAA), syed s/o Zaid(RAA),
Abu Zar ghifari (RAA), Arqam s/o Abi Arqam (RAA), ‘Abdullah s/o Musad(RAA),
‘Uthman s/o Maz’woon(RAA),Abu ubaida s/o jarrah (RAA), Ubaida s/o Harith
(RAA), Ammar s/o yasir(RAA), Khabab s/o Arth (RAA), Khalid s/o Sayeed (RAA),
Sohaib Rumi (RAA).

Among the lady companions, the following were the first to accept Islam as their
religion Khadijatul Kubra (RAA) Fatima d/o Khuttab. Asma d/o Abi Bakr (RAA),
Asma d/o Salam Tamima(RAA), Asma d/o Umais (RAA), Fatima Ameriyya (RAA),
Fakiha d/o Laisar etc.

First Order for Open Preaching:

The following verses enjoined the last of the Prophet to come out to preach the
religion of Allah openly

“ O thou that have enveloped your-self in the cloak, arise and warn, And magnify
your Lord, And purify your clothes, and shun the pollution.”
After the revelation of this order, the Holy Prophet continued to Preach Islam
among the people, which gathered more force after the revelation of the
following verse

234

“So proclaim that which you have been commanded and withdraw from the
idolaters”

And he was asked to forewarn his own relatives

“And warn your tribes of near kindred.”

He, therefore, invited Banu Hashim and other tribes of Quraish, all of whom
gave testimony of truthfulness and honesty, but nobody was ready to give up his
ancestral religion and accept the religion of Allah.

All the Leaders of the Quraish were included among the opponents namely
Abu Lahab, and his wife, Shaiba Utbah, Abu jahl, Abu sufiyan, Walid s/o Mughira
etc. Of then Abu Lahab, and his wife, Walid s/o Mughira etc. have been
particularly mentioned in the Quran. They left no stone unturned in the
preparation of coercity and merciless behavior on the last of the prophets and his
companions. Once all these opponents of Allah’s Prophet came to Abu Talib and
asked him “to stop the Prophet from reproaching and scorning their false gods,
and branding their ancestors misled, otherwise you should not stand up in his
defense”. When this threat proved effectless, they came again to Abu Talib and
fiercely warned him to stop his nephew, or the matter will be settled in the battle
field. at this Abu Talib came to the Prophet and request him to have Mercy on
himself and Abu Talib, so that they may not cause anything undesired. At this the
Prophet replied.

“By Allah, If they keep the sun in my right hand and the moon in the left,
and ask me to leave this assignment

235
given to me by Allah, I would not budge inch, until Allah makes me triumphant or
vanquished.”

At this Abu Talib consoled the Prophet and assured him of all possible help.

Preparation of atrocities by polytheists on the

companion:
We cannot conjecture what calamities had been perpetrated on the companions
of the prophet for the sake of Islam, Quran says:

I”is it that the people have imagined that they will be left (unaccounted) by
uttering “Aamanna” (we believe), and will not be tested with affiliation.”
The heavy price that the forerunners of islam had to pay simply for embracing
Islam may be glanced by the following atrocities that they had to sustain:

1. Bilal(RAA) tied in the neck by a rope, the tip of which was given in the
hands of some urchins, who dragged him in the hillocks of mecca.
2. He was laid down in the hot sand and the sand was thrown on his chest.
3. His hands were tied from behind, and he was flogged mercilessly, ordered
to sit in the sun, kept unfed. He simply cried. “He is the one, He is the one.
In the long run Abu Bakr (RAA) freed him by paying his ransom.
4. Ammar, his father yasir and his mother summayyah (RAA) embraced Islam.
When the respected Prophet saw them to be mercilessly treated by Abu
Jahl, he said: “O Yasir and your family, be patient,

236
because the paradise is your ultimate abode .”

it is say that abu jahal had killed summaiya by a lance .she was the first martyr for
the cause of Islam.

5.khubab s/o arth was dragged by pulling his hair , his neck was thrusted ,and he
was laid on the burning embers

6.the legs of abu fakihah were tied with rope and was dragged on stony ground .
7.usman s/o afan was raped in the date mat by his heart less uncle and smoke
was past through it .

8.musab s/o umair was turned out from the house owing to his conversion of
islam

More over other companion of the prophet were also tortured brutally and
heartlessly which cannot be imagine by us in these day

The torturous behaviors of idolaters with the prophet .

The exalted prophet had him self ad experience so much egration that none else
has been tourture like him for the teaching of islam .

A few example are being given here under

1. His own ant ,the wife of abu lahab ,used to spread thorn in his path.
2. Uqbal s/o abe moid threw a sheet of cloth round his neck and lightend it in
such a heartless manner that the prophet was almost safucated till abu
bakr came to his rescue
3. It was the same ucba who had thrown an offal full of filth on the back of the
prophet at the movement then he was prostrating .

237
4. Twenty five tribal heads of Quraish formed a committee under Abu Lahb,
with an aim to molest and torture him in all possible ways.
5. All the tribal heads of Quraish thought of labeling the Prophet with such a
bad name, that would make him detestable to all of them, but they could
 not call him a soothe sayer or a poet or a conjuror or a mentally distracted
man, because
He was such a wise and thorough gentleman as attracted everybody
around. This high trait of his character was admitted even by the idolaters.

Once, after a profound deliberation, the council of consultation under Walid

s/o Mughirah passed a resolution to propagate against the Holy Prophet that is
words had such a sweetness and appeal that anybody who happened to listen
to him, would have been separated from his father, his son, his wife or her
husband, so avoid to listen him for one’s own safeguard. If this decision was
thoroughly judged it would appear to be an acclamation of the prophet’s
stainless character.

The Demand for Miracles:

When the infidels did not find any other scope for torturing the great Prophet,
they demanded in various ways to show them miracles. The Prophet had
undoubtedly showed them miracles in various ways in support of his prophet
hood, and reproached. The great Prophet was a complete miracle himself and
showed exoteric miracles too, yet the infidels of Mecca demanded various
 238
Kinds of miracles, which were not the essential part of his prophet hood,
nor was it according to the wisdom of Allah. As for example, they
demanded of the Prophet of Allah
1. To let Allah appoint and angel who should stand witness to his
truthfulness.
2. To let Allah create some floral gardens, to give a palace of gold, to
provide heaps of gold and silver.
3. To let him throw down some portions of sky on those infidels.
4. Pray to Allah to rain stone from the sky on the infidels, or send down
some painful punishment.
5. Get up, If possible in the sky and bring the book by Allah personally.
6. Bring Allah an Angels to them, And let them stand before infidels etc.

Migration to Abysinia In the fifth year of

prophetic era:
When the infidels made Earthly life very difficult for Muslims, The prophet gave
permission to a limited number of muslims to migrate to abysenia.the first group
left for Abysenia under the leadership of hazrat uthman(RAA) who was
accompanied by his wife,Rukaiyya D/O the prophet of Allah.The second group
was led by jaffer S/o Abi Talib ( Jaffer tayyar) who returned to Madinah at the
time of the victory of Khyber.83 Muslims had migrated to Abysena, and jaffer
tayyar has represented Muslims in the court of Negus(najashi) and made his
historical speech, which impressed and softened the heart of the king of Abysenia
vey much, though the infidents of Mekkah continued their mischief.
 239
Hazrat Hamza and Hazrat Umar (RAA)
Embrace Islam:
In the Sixth year of the prophetic era, the uncle of the prophet , Hazrat
hamza(RAA) embraced islam and hazrat umar(RAA) came also in the fold of islam
only three days after him. The stories of their conversion to islam are well known.
The conversion of hazrat Umar(RAA), is the beginning of emancipation of islam
from the hand of infidelity. It is for this reason that he was given the title of
‘Farooq’by the greatest prophet of Allah.there is a tradition that the prophet
himself invoked Allah for his conversion.

When infidel if saw that islam continued to grow despite their opposition, then
they if convinced a meeting in 7th year of nabuwwat and passed a resolution that
imposed a social boycott against the banu hashim. According to the ostracized
them, and all sorts of social contracts and trades and businesses were restrained
and stopped with the decents of hashim, and a copy of the resolution was hang
up in the house of Allah. Accordingly, the descents of hashim remained virtually
impresend int eh cave of ‘Abu Talib’. The companion of the prophet(SAW) also
described the hunger, starvation, destitution and perilous life of those who had to
pass three year of hardship. Allah’s repected prophet was allowed to come out of
the cave only in the days of hujj, because the quresh too thought it illegal to
involve in war. In all these days Abu Talib kept a regular watch of the
prophet(SAW) at last the great prophet informed the quresh that the white ants
 240
Had totally eaten up the resolution except the name of Allah. On the receipt of
this information, when they come to see, it was just like what was describe. A
long time had passed over it and they were also fed up with this restriction, so on
the advice of some good people, this boycott was revoked.

Journey to Taif:
Abu talib the uncle of prophet (SAW) expired in the tenth year of proohethood
and the 25th year partner of the prophets life also left the world. After the expiry
of the two sympathisers and overt supporters th great prophet passed his days in
utter grief and sadness. For those reasons this year is called the year of grief.

After being disopponted by the Meccan people, the prophet resolved to go out of
mecca to preach islam. Taif was the first place that was chosen for this purpose,
at taif he invited their leaders ;Abd Yalil, Massod and habib to islam, but they
made joke of him, an insighted the urchins and Braggrats to tease him and smile
him with stones, and to hoot him. It was owing to their owing to their stone
throwing, the body of the holy prophet received grievous hurts and bleede
profusely but the exaulted prophet did not stop invoking to allah for their
guidance and did not accrues them.
Ascension to the sky:
In the meantime the great Allah called his beloved Prophet, ( to his nearness, and
made him travel out of this material world, into the heavenly world, paradise and
hell. Allah’s throne and sidrah ,and tablet and pen, were shown to him. He was

241
also shown the unseen, and the effulgence of Allah’s sbrilliance and lustre,and his
perosnall and his attributes. This event is called ascension to sky mairaj. This was
also with a view to give him the consolation of heart. He was also given all soert
of knowledge and expertise. Moreover namaz was also made obligatory during
this ascension. It was ment also to tell all men, jinn and angesl as to who was the
most beloved of all creatures to allah, and what was the position of the last of
the Prophet in the eye of Allah.

Galib Says:

“Everybody has reached a spot according to his own capacity”.

“But you have reached where there is no spot”.

Tufail s/o Amr doosi and Abuzar Ghifari

embrace islam:
In the meantime amr doosi the chief of doosi tribe of yemen embraced islam and
abu zar ghifari (RAA) came out in the search of truth and embraced islam. Since
he did not like to hide his religion, he openly declared his newly professed religion
in the house of Allah, whereupon he was very badly and mercilessly treated by
the enimies of islam. The prophet (SAW) entitled him the “Masiha of islam” for his
piety and carefree life.

242
Preaching:
Preaching means to make known in the religious terminologies it means to
apprise the servants of Allah with his orders and mandate. Preaching of religion is
the first and foremost duty of Prophet. Allah says to his Holy Prophet:

….“O Prophet! Make known that which has been revealed to you.”
….” And we have revealed to you the remembrance that you may explain to
mankind that which is revealed for them…”

According to Quran, Islamic preachers should not say that he would not do. Quran
Say:

“Why do you say that which you don’t do.”

“it is most hateful to Allah that you say which you don’t do”

These verse show that there should not be any contradiction between what a
preacher says and what he does, because this is a sort of Heresy that diverts the
impact and the blessing of the preaching. On the other hand if the act of the
preacher is conjoined to his preaching than the people will automatically be
attracted to his teaching, which will have a profound impact by the grace of allah.

243
Religious Philosophy of Islam:
Allah the great says in the holy Quran:

“O prophet call people to the way of your lord with wisdom and fair exhortation
and reason with them and the better way you Lord is best aware of him, who
strays of his way and also those who are guider”

Religious Philosophy:
It means the wise, effective and strong advocacy of religion that may change the
wilderness of doubts and suspicion into the light of believe and the truthful ness
would be manifest like a bright day.

Sermons:
These are the invitation to the path of Allah in such sincere language, and
in such an advisable and kind manner that even the heart is hard like a stone, will
turn soft like was, without any intended to hurt the feelings of the addressee by
hinting at his ignorance or criticizing his bragging for scholarly knowledge, but the
preaching’s must be strictly for the guidance of the servants of Allah. The mode of
speech will be from all aspects, sweet, beautiful and attractive, that the addressee
willingly leaves his own religion to embrace Islam.
 244
Wise Argumentation:
Occasionally the addressee is not inclined to listen to you, although you are 1005
in the right and your addressee is totally wrong. He does not want to listen to you

Owing to (1) his sentimental attachment with his own religion,(2) sometimes he
accepts at heart that you are right but starts vain arguments in defense of his
religion and even comes to quarrel (3) Consciously or un-consciously, he does not
accede to your strong and undiscardable arguments for fear of his defeat, and
naturally, nobly ready to surrender a practical, mental or theoretical defeat.(4)
the moral and religious injunction appear to him as stumbling block for his
dissolute characterless voluptuous and easy going life.(5) of course, some hearts
owing to their wretchedness and some minds owing to their viciousness, would
be hard enough to receive proper guidance.

The holy Quran has given proper instructions to the preachers through the
exalted prophet. The respected Qur’an has given the following advice to the
preachers.

“and argue with them in the way that is the best” secondly it emphasized that
 “The good deeds and the evil deeds are not equal. Repel the evils deeds in a
better way. and if there’s an enmity between them and you ,he will become as
through he was a bosom friend of yours”.

245
These above quoted verses emphasizes that a preacher should be polite and well
behave, and shall have a gut to tolerate all evil words and should try to convince
him with soft words and sound arguments. Quran-e-majid says that the bad
deeds and misbehaviors should be repaired with good deeds and better manners,
so man within that notorious person may open his eyes. The man who threw
stones on the great prophet, and made him bleed, or who jested him, and
maltreated him, what was the reaction of the prophet? The exalted prophet
invoked Allah to have mercy on those mischief makers, because they did not
know the acyual elevated position of the great prophet. the consequence of it
was that all those who were sworn enemy of the prophet, became his fast friest.
Only a cursory glance on the biographies of Umar Farooq (RAA), Khalid s/o
Waleed, Ikrema s/o Abu jahl, Amr s/o Aas and others will convince of the fact:

1. A certain person utter a few disparaging words about Hazrat Abu aBakr
(RAA), upon which siddique replied the following:
“if you are true, then Allahay excuse me, and if you are a liar, then Allah
may forgive you.”
2. Qamber, the servant of hazrat Ali, was abused by someone, upon which
hazrat Ali said to his servant.”
 “O Qamber, forgive and forgat the abuser in this way Allah ,the merciful will
be pleased with you and satan will be displeased and you will thus be able
to punish your abuser because it is the punishment of a foolish person to
keep silent instead of picking a quarrel with him .”

246
Not to be disheartened by apparent failure :
If a preacher ask with all sincerity to accept the truthful religion of Allah, and
gives away everything for the sake of Allah and his religion ,but he does notb
see any success in his missionary work, he should not be disheartened despite
the fact that the think at time to stop his missionary work ,and should not be
disheartened despite the fact that he think at time to stop his missionary work ,
and some times he curses himself. He may think that there must be some
hiatus in his work .but Islam says that success is, under all circumstances
,success .it is destined by Allah for for the preacher .it is its self a great sacrifice
to give away one own life,wealth and capacity for the sake of inviting other to
the truthful religion as well as for the publication ad popularizing the tenets of
Islam , whatever be the output.

Qur’an-e-Majid has clearly said that the preacher is not defeated in case
refusal of his invitation to accept the true religion .the addresses may reject or
joke or jest or laugh off.ther are few Ahadith which say that there will be some
prophets who will have very few followers,yet they will not be sad to have
failed in their mission .

“We have not revealed upon thee this Qur’an that you should be put to
hardship .but it is reminder to those who have fear (of Allah)”

247
“the proclaim that which you have been ordered and withdraw from the
idolaters. We shall defend these from thee from the scoffers.”

“He who has goes astray cannot ingure you if you are guided.”
“you are not at all awarder upon them”

“those who disbelieve it is equal to them whether you warn them or do not warm
them, they will not belive. allah has sealed their hearts and their hearings and
there is a covering on their eyeses .there will be an awful doom for them.”

To adopt all possible measures for preaching:

The city of Mecca was a trade as well as religious centre which was always
frequented by the peoples. The Holy Prophet took the advantage of it, and
contacted the people at the time of hajj, and invited them to come in the fold of
islam. The great Prophet did not miss any chance of preaching islam in the fierce
like Okaz’ etc

Moreover, he went to the leaders of various tribes and called people to islam
openly as well as secretly. The first and second charter of Uqba are the chain

248
Of such struggles which brought good result in future. The great prophet also
wrote letters to tribal chief and also send envoys in various places.
It means that every where,in every country,and nations ,the stratergy of
preaching should be adopted and where there is no permition to speake anwrite
for the sake of preaching, it would be necessary to pick some other method,and
where there is no prohibitions,the preacher should try to see that his call for islam
reaches far and wide to all slaves of Allah.

The preacher should him be well aware of the needs of time, as well as the
aptitude of the people, and anti-Islamic movement and the newly emerging
problems, so that he can interpret Islamic religion in a proper way. His
information about everything should be clear and up to date, so that people
should not rebuke him, as an out of date person.

Religion should be presented in an easy way:

The religion should be presented in an easy way so that it may not appear to be a
fictions but it should give a practical solution of all human problems. It should be
hard and intricate.

“…..Allah desires ease for you, and he does not desire hardship for you”

“…..And he has not laid upon you in religion any hardship….” “Do not make
religion difficult, rather make it easy”
 249
“Make your religion good news for the salvation of the people, and do not make it
offensive for the audience.”

It should not, however, be taken that the religion should be amended by

everybody at his sweet will whenever he like. He should know that the religion is
unchallengeable and there is no room for any sort of compromise whatsoever in
the religion.

The best model:

The best model to be followed in everybody’s personal life that cast profound
effect for amendment of everybody’s life is the blessed director of the last of the
Prophet himself. His purity, his chastity, his piety the greatness of his sanctified
and holy character are so elevated that even his sworn enemies could not dare to
repudiate. History bears it that his enemies did all sort of in justice to him
including preparation of all sort of torture and pains but they could not censure
him any way for any weakness in his character. It is because the Prophet (SAW)
did not present Islam only as a reformative theory but as a completely, organized
way of life, and he presented his character as a practical show more than what he
asked his people to do, and he presented his own incomparable character as a
miracle. He said:

“I dwelt with you a whole life-time before it, have you than no sense?
 250
11. A.H. to Migration:
Ion the 11th year of his prophet hood, 6 people of Bani Khazaraj of Yahtrib
(Madina) came to see the Holy Prophet at a place few miles away from mecca.
The Prophet offered them to embrace Islam. They converted to islam forthwith,
because they found all the signs present in the holy Prophet. They told the
identity of the would be prophet. The next year at the time of hajj, fourteen
Macca people also embraced Islam, and took oath of elegance. This place was
near manna so it is called the first oath of elegance at Uqba. The following were
the salient feature of oath:

1. We shall not accept any partner of Allah.

2. We shall not commit theft or adultery.
3. We shall not kill our own children.
4. We shall not slander anybody falsely
5. We shall not disobey the profit in the right conduct.
After that the great Prophet appointed mus’ab s/o Umair (RAA) as there guide for
proper guidance, whose preaching’s and teachings brought positive result and on
the occasion of the next hajj in the days of tashrique i.e two days after eid-ul-
azha, 73 males and 2 females met him at night near Uqbah and took oath of
elegance, and invited the Prophet to madina and Promised that they would stand
by the Prophet and support him like his children and help him in the propagation
of the true religion.

The Prophet also promised to help them and made them believe that he would
not leave their accompaniment after migration. He said “your blood is my blood.
My life and death shall be with you. Your enemies are my enemies and my enemy
is your enemy. similarly your friend is my friend”

251
Migration:
Migration is very important in Islam. Religiously it means to leave the place where
there is upper hand of the enemies of Islam who do not allow the Muslims to live
a life unristrictively according to the mandates of Islam, and where there is
tyranny and oppression so over powering that the Muslim cannot eradicate it. In
such case Muslim have been allowed to leave there homeland for such a place
where there is freedom to live as a Muslim. Quran majid also mentions, in various
places, the migration of several Prophets.

When it became difficult for Muslims to live in peace in Macca as a Muslim, than
Allah gave necessary permission to migrate to madina, where people were
waiting for them according to their elegance at Uqba. Several companions of the
prophet migrated to madina when the infidels of macca noted it, they tried their
best to stop their migration. At the time of migration, the sacrifices of some of the
companions and their sufferings and the pains that they had to sustained were so
great, and their perseverance was so exemplary that even the mention of it today
is hard-rending. In this connection the sufferings of hazrat sohaib rumi, abu
salama, umme salama (RAA) and other matchless in the history of the sacrifies. In
this connection, the example of hazrat Ummar (RAA) is unique. He did not like to
Migrate in this disguise. He took the sword in hand, and challenge all

Meccan infield to face him if they wanted to make their children orphan and
wife turns widows. At that time, hazrat abbas said to the belivers.

252
“You know on what point you are extending your hand of allegiance. This is an
allegiance for support in the battle between Arabs and non-Arabs? Would you
desert the Holy Prophet when you see that your property is plundered, and your
nobles are killed?

They replied that they knew it, and that for that they are taking oath for
allegiance. “Some of them, however, asked what there remuneration would be.
He told them ‘paradise’.

Then Prophet (SAW) appointed 12 persons as the adjutant and told them that
they were appointed care-taker for their respective tribes. Hazrat Umar openly
declared that whoever liked to see his wife turn a widow, and his children orphan,
he should come out of mecca to stop me. But none of the infidel had so much of
courage to face Umar (RAA).

In the meantime the infidel of mecca felt that if all the muslims including the
Prophet (SAW) of Islam succeeded in arriving at madina, then they could be a
danger for them. All the tribal chief, therefore, met at dar-un-nadwah,and
consulted among themselves on the topic, finally reaching a decision to commit
homicide of the exalted prophet (SAW) himself. So that this new religion should
be nipped in the bud. The Holy Quran mentioned this in following:

“And (remember) when those, who disbelieve, plot against you( O Mohammad)
to Wound you fatally or to kill you or to derive you forth. They plot, but Allah also
plots, and Allah is the best of Plotters.”

253
At last they decided to pick up one young man from every tribe, who will lay a
siege at night around the abode of the Prophet and the moment when he comes
out of his house, all of them should jointly attack him to put an end to his life.
The great prophet of Islam asked hazrat Ali (RAA) to Lay down on his bed and
enjoined him to return the deposits to their respective owners. after that he came
out, threw handful of dust on those infidels who had besieged him. They became
all blind for the time being, and the prophet left the house safe and sound. At that
time he was reciting the verse that are at the beginning of surah y’aseen.

He then reached the house of hazrat Abu Bakr (RAA) Where the inmates of Abu
Bakr’s house made ready the provisions of their journey. This group, the prophet
(SAW), Abu Bakr and Aamir s/o fuhaira Mecca at night. Their first stay on the gar-
e-saur on 27th safar in the air of prophet hood at a few mile distance from mecca.

The sacrifices and faithfulness of hazrat Abu Bakr are numerous, and even islam is
under obligation for his benevolence, which would be accounted for by the great
merciful Allah in the hereafter. But his accompaniment in great deeds, which are
matchless.

Landing at Quba:
This small caravan started from there and reach Quba on 8th Rabi-ul-awal in the
13 air of prophet hood which was 23 September 622 A.D, when the Prophet was

254
Warmly received by the people of madina. The prophet stayed, as per imam
Bukhari, for 14 days. Here he constructed the first mosque which has been
attested by the Quran that it was founded on “Piety”. The great also took part in
its construction. Hazrat Ali who met the prophet at this place.

The prophet’s life at Madina:

The prophet came straight from Quba to madina, which was at the time called
yathrib, on Friday, when he lead the jummah prayer and gave jummah sermon
which was attended by hundred people. When the prayers was over, he stepped
ahead. Everybody wanted to be the host of prophet. In the meantime, the
daughters of the family of Banu Najjar, who were related to the owner able
prophets from material side were singing a welcome address which ran as follow.

“The moon rose on us”

“From the mountain of wada”

“Thanks have become due on us”

“till the caller calls us to Allah”

“o you have been sent by Allah”

“Who have brought to us the religion”

“Which is obligatory to be followed, We belongs to the Banu Najjar”

“it is a good news that Mohammad is our neighbor”

 255
To whom the great prophet would grant the honor to be his host, was not
decided by him personally, but said to his companion to leave the passage of the
camel because “ it was under order of Allah.”

Thus the path of camel was left restricted and the camel went straight to the
resident of hazrat Abu Ayub Ansari (whose real name was Khalid). The respected
Prophet initially stayed in his house.

After the arrival of prophet, the name of Yathrib was change into Madina. It soon
developed into a city of welfare. The prophet begin the construction of masjid-e-
Nabwi, for which land was purchased from two orphan children. After that the
apartments of the holy Wives of the prophet were built, where the prophet
shifted with his wives.

Brotherhood:
Migrants were undoubtedly well to do persons at Mecca, where they had their
houses, businesses and properties, but they had left behind everything in the love
of the holy prophet. They could save nothing but imam, and were hand to mouth
at madina. Their total number was 45.

At the instance of the holy prophet all the migrants and all the residence gathered
in the house of anas s/o malick.the great prophet established a relation of
brotherhood among them, according to the rank and status and introduced th
migrants to the residence as their brothers. the Ansar’s were gladly and heartily
welcomed them.
The holy prophet called muhajir and one Ansar simultaneously and told them
both that they wer brothers to each other. A few examples of this brotherhood
are as following
 256

Hazrat Abu Bakr and Hazrat Kharja s/o Zaid, Hazrat Umar and Hazrat
Utban s/o Malik, Hazrat Uthman and Hazrat Anas s/o Thabit, Hazrat
Abu Ubaidah s/o jarrah, ( Aamir s/o Abdullah) and Hazrat S'ad s/o
Mu'az, Hazrat Zubair s/o Awam and Hazrat Salma s/o Salamah, Hazrat
Mus'ab s/o Umair and Hazrat Abu Ayub Ansari, Hazrat Ammar bin Yasir
and Hazrat Hazaifa, Hazrat Abu Zar Ghifari and Hazrat Munzit, Hazrat
Salman Farsi and Hazrat bud Darda, Hazrat Abdur Rehman s/o Auf and
Sa’d s/o Rabi. Hazrat Sa'eed s/o Zaid and Hazrat Ubaiof s/o Ka’ab and
Hazrat Bilal and Hazrat Abu Ruwaiha (RAA),
This was a unique event in the human history equivalent of which
cannot be found elsewhere. The Ansar's gave away fifty percent of
everything that belonged to them including their houses, orchards and
land. Ansars were mostly farmers and the Mohajirs were generally
businessmen. Ansars therefore, proposed that they would do
cultivation and would give to the Mohajir brothers their due share.
Hazrat Sa'd bin Rabi' told his Mohajir brother Abdur Rahman bin
Auf that he had two wives, of whom he was ready to divorce the one
whom Abdur Rahman liked, so that he might bring her to marriage.
History cannot present such example.
On the other hand the Mohajirs also had perseverance. They respected
their sacrificial spirit, and did not take any advantage of it. Thus Hazrat
'Abdur Rahman thanked his brother, but did not accept it. Nor did he
share his property. He said only to tell the way to the market. Hazrat
SA’d showed him the way to Banu Qainqa' market. Abdur Rahman
started trading in that market, and Allah helped
 257

Him so much that he became a well to do man in a few days, and also
got married. He used to say that the business that he used to do gave
him a large benefit, and his trade items used to come on 700 camel.
This relation of brotherhood was so sound that if any Ansari
companion died, his Mohajir brother also inherited his wealth, while his
inheritors were deprived. This was in accordance with Allah's Order:-

"Those who believed and left their homes and strove with their wealth
and their lives for the cause of Allah, and those who gave them shelter
and helped them are friends to one another"
But later when the following verse was revealed this order was
cancelled, and law of inheritance prevailed.

"It is prescribed for you, when one of you approaches death, if he

leaves, wealth, that he bequeaths to parents and near relatives."
In 4 A.H when Banu Nadhir were banished, and their property
came in the possession of the Holy Prophet, he called the Ansars and
said.
"If you give your assent, then I would divide the property
 258

Of Banu Nadhir among you and the Mohajirs, but in that case Mohajirs
would continue to live in your house and would enjoy your property.
And if you wish otherwise, I would distribute the property of Banu
Nadhir, among the Mohajirs. But in that case Mohajirs would have no
right in your house and property."
At this, Ansars said univocally
"O Prophet of Allah! Leave our property with them and also the
newly captured property.
At this, the respected Prophet became very glad and prayed to
Allah "to have mercy on them and their children."
The respected Prophet of Allah was blessed with both enlightenment
and knowledge of Prophet Hood. So the Great Prophet knew not only
everything about their overt condition, capacities and efficiencies, but
also he know their hidden competence. Mohajirs were also trained and
educated direct by the great Prophet himself, but Ansar were still
novice, and had to cultivate their property. It was, therefore, a great
achievement of the prophetic skill that those two Mohajir and Ansar
who were made brothers had very close concordance in the aptitude,
point of view, thought and action, capacity and efficiency, which gave
Ansars an opportunity to learn much from the Mohajirs, and in course
of time their hearts became fastly inter-related and the battles of Badr
and Uhad, treaty of Hudaibiya and conquest of Mecca explicitly proved
that the real fraternity and the basic relationship in respect of the
religion, Iman and Islam is very strong and unbreakable and in
comparison with these relations other connections are futile.
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CHARTER OF MADINAH
Madina and its vicinity were populated by three tribes of Jews in
addition to the tribes who were named Aus and Khazraj. They were
called Banu Qainuqa, (ٍ‫ )بنوقینقاع‬Banu and Banu Quraiza. Jews had given
their religion the hue of a tribal sect, but it is presumed generally that
these Jews of Madina were Arabs, because their gesture and posture
and peculiarities were akin to The Arabs. And Khazraj. And Aus, the two
tribes of Ansar had become weak after their defeat in the internally
fought battle of Ba'ath (‫)بعاث‬, and Jews had always tried not to let them
unite.
The represented messenger of Allah (SAW) was the universal
guide to humanity. His teachings were related to all aspects of life, and
as Allah had granted him religious insight, so he was benevolently
granted political insight too. So he displayed the super most defensive,
administrative and political skills, and presented a deed of co-existence,
which was the first charter of peace and the first charter of coexistence
and which was signed by both parties of Ansars and the Jews of Madina
A few provisions of this charter are as follows
1. The traditional system of blood money and ransom will not be
charged.
2. have the right to interfere in the religion of the other
260

3. Both of the parties will be well-wisher of each other.

4. If any party is involved in a fight, the other parties will be bound
to help them.
5. None of the parties will give shelter to the Quraish and thier
allies.
6. If there is a 2.Both the parties will enjoy religious freedom and no
one will raid on Madina, then both of the signatories will unite to
fight them out.
7. If either of the two parties makes treaty with any other people,
then the other group will also participate in that treaty with the
exception of religious battle
8. If there is such a discord between the two signatory parties that
may give rise to the outbreak of serious disturbances, then the
decision will be made by Allah and His Rasool (SAW).
9. Help will be provided to the oppressed one
The Conquest of Makkah:
In 6 A.H. at the time of the treaty of Hudaibiya, it was decided that
there will be no war for the next ten years, and the tribes of Arab may
make friends with the Quraish or Muslim, according to their desire.
Thus Banu Khuza'a (‫ )بنوخزاعہ‬became friends of the Muslims, and Banu
Bakr (‫ )بنوبکر‬went on the other side, and there was a tradition in Arab
to side with the friends.
As a result, Banu Bakr with the help of Quraish attacked Banu Khuza'a,
and made them targets of their atrocities, so much so that they did not
care to safeguard the holiness of the house of Allah. But Banu Khuza'a
did not go the extent, and appealed to them not to fight in the precinct
of the house of Allah for the sake of their Gods. But the infidels said in
reply. “There is no God today” Thus, they broke the treaty one sided.
 261

Some people, however, ran to the Holy Prophet at Madina, and gave
him the detailed information of the new development.
According to a tradition, the respected Prophet (SAW) requested
the Quraish of Mecca to pay the blood money for the murdered people
of Khuza'a, or to declare that the treaty of Hudaibiya had been broken,
Quraish preferred to declare that the treaty was no more valid.
The Prophet (SAW) then started to make Muslim army ready to raid
Mecca, and on the 10th of Ramadan 8 A.H, he marched toward Mecca
with ten thousand strong army. The Great Prophet informed all of his
allies of his intentions. Hazrat Abbas who was coming from Mecca to
Madina, met with the Prophet at Hajfa. He ordered his family to set out
for Madina, while he stayed behind to accompany the messenger of
Allah (SAW) in the holy war. The Holy Prophet made his last camp at
Marruz Zohran (‫ )مرالظہران‬at a short distant from Mecca. The Great
Prophet divided the whole army, according to a plan, in various groups
and asked them to ignite fire.
When the people of Mecca saw that fire was ignited in a vast
area, they became bewildered. They sent Abu Sufiyan for investigation.
But he was arrested by the guards of the camp of the Prophet, and
presented him before the Holy Prophet. Abu Sufiyan embraced Islam at
the instance of Hazrat Abbas (R.A.A.)
After that Muslims advanced triumphantly towards Mecca, and
the army of various tribes made advancement one after another.
Mecca, and the army of various tribes made advancement one after
another. Lastly came Ansar followed by the Mohajireen. The leader of
the Ansar was Hazrat Sa'ad (RAA), while the leader of the Muhajireen
was Hazrat Zubair Ibn-ul-Awwam (R.A.A).
 262

The respected messenger of Allah (SAW) issued the following

instructions to the Islamic army before entering Mecca from the upper
side.
I. Anybody who surrenders, will not be killed.
2. Whoever takes shelter in the house of Abu Sufiyan will not be killed.
3. Those who tried to run away will not be followed. Will not be killed.
4. Those who shut the doors of their houses will be given full
protections.
After this declaration, the Islamic army entered Mecca in peace
excepting that Ikrema and Safawan with some other young men came
up to resist Hazrat Khalid bin Walid, and two Muslims were killed in the
skirmish. But when confrontation began, the enemies left thirteen
killed by the Muslim. When the report was given to the respected
Prophet that the skirmishes had already started by the infidels, he said.
"Natural death is better"
The Great Prophet rested awhile in the tent and then rode on the
camel Qaswa to the House of Allah. First, he smacked the black stone
(‫ )حجراسود‬and then the circumambulated the House of Allah where 300
idols were kept. The prophet did clear the House of Allah from the
idols. During the demolition of the idols, he recited the following verse:

"Truth has come and falsehood is wiped out and falsehood is bound to
vanish”.
 263

After that he (SAW) took the key, from Usman bin Talha, opened the
door, removed the stone idols and wiped off their sketches. He
performed a thanksgiving Namaz, and gave the following sermon from
the threshold of the House of Allah:
"There is no god except Allah who has no partner. Allahh has
fulfilled his promise, and helped His slave and defeated the army of the
infidels alone."
"All the glories pertaining to the days of atheism, and revenge of
blood or the compensation of the murderer are all under my feet
except the trusteeship of the House of Allah, and the water service to
the Hajis. If culpable homicide not amounting to murder be equivalent
to murder provided death occurs by club heating or whipping, the
compensation of the murdered person will be 100 camels including
forty pregnant she-camels. O sons of Quraish, Allah has taken away
from you the pride of the days of obscurantism and the racial ego. All
human beings are descendants of Adam and Adam was created from
dust.
When the sermon was over, the Prophet (SAW) cast a glance at
the heavy crowd of the Quraish, who were standing down-cast and
disgraced. All the cruelties, excesses and oppression that they had done
to the Prophet and other Muslims were fresh in their mind. It would
have been a real justice of the respected Prophet of Allah if he had paid
them in their own coins. Only one glance of the Great Prophet was
enough to wipe them out. But the Mercy for all the World (SAW)
washed away all the evils which had gathered in their hearts.
 264

The Great Prophet enquired of them

"O Quraish, what do you except from me?" They said: Do well to
us, because you are a noble brother and noble nephew of us"
The great messenger of Allah said. "You are all free you shall not
be asked to give account for any of your misdeeds."
He then declared general amnesty. Only nine or ten people did
not come in the purview of this general amnesty because their crimes
very of severe nature.
After the conquest of Mecca non-Muslims come-out in large
number, and embraced Islam and soon the whole Arabian Peninsula
turned to Islam and the House of Allah began to resound with the name
of Allah.
The Last Hajj:
At the time of conquest, the last Prophet of Allah performed Umra. Hajj
became obligatory on 9 A.H. That year the Great Prophet did not go for
Hajj, but sent Hazrat Abu Bakr as the leader of Haj. But when some
verses were sent down with regard to the reverence of the House of
Allah, the Prophet (SAW) sent Hazrat Ali to proclaim these orders, that
in future no infidel or polytheist would be allowed to enter the House
of Allah and all customs and rites which were of heathen or polytheistic
in nature were ordered to be done away with.
On 10 A.H, the respected Prophet (SAW) started for Haj with a large
number of his companions. On the 24th day of Ziqa'd, the Great
Prophet explained in the Juma sermon what were the orders for Hajj
and started for Hajj on the 25th Ziqa'd.
 265

He donned the Ahram at Zul-Halifa (‫ )ذوالحلیفہ‬and when he (SAW)

reached the House of Allah, he made a circumambulation(‫ )طواف‬of that
house, and declared that those who had not brought any animal for
sacrifice should unite the Ahram and declare their circumambulation
and march from Safa to Marwa as Umra, which is named Tamatta'
(‫)تمتع‬. The prophet himself made the Niyat of Qiran in which Haj and
Umra are both combined together.
The Great Prophet started for Mana (‫ )منی‬on Zulhaj 8, and said five
obligatory prayers there and asked to have a tent built for him at
Numaira. On Zulhajj 9, he started for Arafat just after the sunrise. After
the sunset on the same day he rode his camel Qaswa and in the midst
of the valley of Arafat he uttered his well-know "sermon of Hujatul-
Wida before innumerable companions, who were, according to a
number of traditions more or less 125000 in number. This was the first
as well as the last Hajj of his life. This is called Hujjatul-Wida (‫)الوداع حجتہ‬
because there are many a clue in this sermon that hint at the fact that it
was his parting speech.
The Sermon of Huijatul-Wida:
This is the most reputed sermon of his sacred life. This is but the
essence of his 23 years teachings of prophetic life. This is the first
charter of human rights and freedom. This is also the first document of
women right.
There is no document, charter or canon in the human history,
which has not lost its force but this sermon of Hujjatul-Wida is lasting
for more than 1400 years for all is truthfulness, ever-lasting effects.
Universality and all comprehensing qualities.
 266

Many rules and regulations, laws, civil and non-civil codes have been
framed by human hands only to last for a few years. But this charter of
human rights and freedom is still brightening the path of humanity and
guiding it forever. All the charters will have the resonance of this great
sermon for all times to come.
A gist of the sermon:
"O Mankind,
“Life, wealth and dignity of every one of you have been made
sacrosanct for another, in the same way as are sanctified, this day and
this month in this holy city"
I've trampled down under my feet every legacy of the Dark Days,
including the bloody tradition of vengeance. The first blood I forgo is
our own i.e. the infanticide by Huzail of the suckling child of Rabi'a bin
Harith, when he was nurtured in the house of Bani SA’d". I also
proclaim that usury and other such illegal dues, which are legacies of
the Dark Days, be totally abolished and On this account the first claim I
write off is that of my own uncle, Abbas bin 'Abdul Muttaleb" (yet he
did not declare that the original or principle money is returnable. "And
fear the wrath of Allah, the Almighty, with regard to your wives. Forget
not that you took her to spouse and entered into a conjugal contract
with her with the evidence of Allah (in a marital bond) and made her
lawful for you. Your right on her is that she should always be on her
guard to save yours respect and honor and her chastity and modesty
and allow no one to your bed. If she indulges in such wrongs, then you
can reprimand her. You can even beat her, but you have no right to
cause any grievous hurt to her. Similarly wife has no right to
misappropriate the wealth that belongs to her husband.
 267

"And it is on you to provide food and clothing and any other necessary
expenditure of daily life in a proper way”.
"For you I leave behind the holy book hold it tight. You won't go
astray. "No Arab has whatsoever, over a non-Arah and no Whiteman is
preferable to a Blackman and vice-versa you are all descents Of Adam,
and Adam was made of dust.
Look after your slaves. I let them eat whatever you eat and let
them be dressed in the same dress as you choose for yourselves."
“Allah has fixed shares of all legal heirs. Hence no will for any of
them.'
"Accused be by Allah the person who miss-states his ancestry or
bondage."
“Henceforth nobody other than the guilty himself will be
punishable for his guilt. No son shall be punishable for the guilt of his
father, and no father will be apprehended for his son."
Lastly, the Prophet (SAW) asked the gathering 'tell me what your
reply will be when Allah will ask you in the hereafter about me”.
We testify’, they said 'unanimously,' that you did pass on the message
of Allah that was entrusted to you and performed successfully the
sacred duty of Prophet hood that was entrusted to you, and gave us
good advice and the proper guidance too.
"At this the Prophet of Allah (SAW) raised his index
 268

Finger up towards the sky and pointing toward the gathering said
thrice, O Allah,
Be witness to it,
Be witness to it,
Be witness to it."
After that, he exhorted the audience, to disseminate those
pronouncements among those who were not there remaining those
who lived beyond the reach of that palce or would be born until the
Last Day.
The important events of the Holy Life of the Prophet in
Madina Munawwarah:
1 A.H. The construction of the Masjid-e-Nabavi at Madinah, fraternity
between the Mohajir and Ansar and the charter of Madina.
2 A.H. Change of the direction of Namaz; beginning of call for prayer
(‫)اذان‬, the obligation (‫ )فرض‬of the fastings in Ramazan. The obligatory
order of Zakat, the necessity (‫ )جہاد‬of Sadaqa-i-Fitr, the order of the holy
war (‫)ٍناٍواجبٍہونا‬
3 A.H. Unlawfulness (‫ )پردہ‬of intoxication, and lawfulness of veils.
9A.H. The obligation of Hajj
Gazwa. (The holy war led by the Holy Prophet himself).
2 A.H. Ghazwa-i-Badar
3 A.H. Ghazwa-i-Uhad
4 A.H. Ghazwa-i-Bani Nadhir
5 A.H. Ghazwa-i-Dumaulundant Banu Mustalique.
 269

5 A.H Ghazwa-i-Ahzab or Khandaque.

5 A.H. Ghazwa-i-Quraiza
6 A.H. Treaty of Hudaibiya or oath of allegiance at Bai'atur Rizwan
7 A.H. Ghazwa-i-Khaibar
8A.H. Ghazwa-i-Muta (29.)
8 A.H. Victory of Macca
8 A.H Ghazwa-i-Hunain
9 A.H Ghazwa-i-Tabuk
Dispatch of embassies to the heads of various counselling for
acceptance of Islam.
Hazrat Fatima w/o Ali (RAA) died six months after the expiry of
the Prophet.
Hazrat Maria Qubtia Ibrahim Died in infancy.
 The name of wife Age of Age Age of death Companionship Grave at
profit at of of project
the time of wife
marriage
Khadijatul kubra 25 40 10 A.H 25 years Mecca
Suda d/o zam’ah 50 50 19 A.H 14 years Madina
Ayesha d/o abu bakr 54 9 57 A.H 9 years Madina
Hafsa d/o umar 55 22 41 A.H 8 years Madina
khattab
Zainab d/o khuzaima 55 30 3 A.H 3 months Madina
Umme-e-salma 56 26 30 A.H 7 years Madina
Zainab d/o hajash 57 36 20 A.H 6 years Madina
Juwairia (RAA) 57 20 56 A.H 6 years Madina
Umm-e-habiba 57 36 24 A.H 6years Madina
Safia 56 17 50 A.H Approx. 33/4 Madina
Maimoona d/o haris 59 36 51 A.H Approx. 31/4 Madina

1) Khadijatul kubra was the first wife. She had married twice
before Prophet.
2) Suda d/o zam’ah was a widow.
3) Ayesha d/o abu bakr was the youngest and was the most
beloved of all.
4) Hafsa d/o umar khattab was a widow.
5) Zainab d/o khuzaima was a widow.
6) Umme-e-salma Divorced.
7) Umm-e-habiba was daughter of abu sufyan.
wife Descendants son/ remark
daughter
Khadijatul kubra Qasim Died in infancy
Khadijatul kubra Zainab Born before Prophet hood. Died in 8 Atl.
Khadijatul kubra Ruqaiyya Wife of Usman (RAA). Died in 2 AH.
Khadijatul kubra Abdullah Died in infancy
Khadijatul kubra Umm-e-kulsum Wife of Usman (RAA). Died in 9 A.H
Khadijatul kubra Fatima (RAA) Wife of Ali (RAA). Died 6 months after the death
of the Prophet
Maria Qubtiya Ibrahim Died in infancy

272
CHAPTER IV

THE BASIC QUALITIES OF THE MORAL VALUES AND

MORALITY OF ISLAM
Every living being is struggling for survival. But Allah has provided them
all with such physical organs which help them in their livelihood. if
there is a bird of prey, it is provided with sharp beak and claws, and to
make safe from the severity of the season, some have been provided
with downy skin, the water animals have been given the organs to
swim, in water some of the zoologists have found out the secrets of
their collective living.
On the contrary, human beings are made social and prefer
collective life. Man is, therefore, called 'social animal. He is, therefore,
dependent for his life upon his existence, growth, and increase in his
generation and other necessities. To live together in a society is
therefore, urgently needed for his physical, spiritual, natural and
physiological life. This living together has, therefore, been named
society or sociality, the first requirement of which is balance and
moderation with a framework of rights and duties. Moreover, it is
necessary that a governing authority should be provided to keep a
tranquility among them otherwise the society will go to the dogs, and
collective ruin will take place.
Formation of society in the limited scale is necessary for the
people thinking on the same line. It must be on the solid basis of co-
operation and co-thinking in a

273
If we cast a cursory glance on the constitution and legal framework, it
will be found that all these theories are humanly framed in the reaction
or despise or seduction from religion and the complete secularism is
nothing but the revenge or seduction. They may be better in parts but
it may be rampant in demerits rather than merits.
But on the contrary Islam is completely established on the
universal code and that has been granted by Allah free from castes,
complexion, region or language.
Since the theory, called religion is a grant of Allah, or it is a
guarantee for peace instead of war, for universality instead of
limitations equability instead of deprivations and for welfare of this
world and the Hereafter
The meaning of morals: Islam reforms the society in two ways-
externally and internally. Externally by the external causes and
internally by the internal stimulations and incentives. External causes
compose collective justice, respect for law, and consultation in the
collective affairs, and cooperation of all the members of the society, in
the establishment of moral values and eradication of evils. While the
internal stimulation means the establishment of the society on moral
and in reformative values of Islam, the internal impact of which is the
reform of the people at large, so that they may easily accept the moral
values of Islam and the natural habit which is formed so that nobody
feels any hesitation in acting upon it. This really the second nature of a
person which is the natural, habit and mental aptitude of a man.

274
Morality is of two kinds one is called the exalted, accomplished and
virtuous. This exaltation is undoubtedly envious for the angels. The
second one is base, ignoble vulgar and immoral. This morality is shame
for humanity which begets animalism, and immorality.
Jami has, in a quatrain, distinguished between human beings and
humanity. He says that man is the name of the moving and active
skeleton of flesh and bones but this is void of humanity, if he does not
live according to the Will of Allah and approbation of His Prophet. He
may be called human being but devoid of humanity. The Quran has said
that:-

“They are like animals, or even worse than them."

Allah has created man on "gentle nature”.
"Every child is born on natural religion but he is converted by his
parents to jewism, Christianity or Magism. This means man is born on
natural virtuosity, but the social environment waylay him to change his
aptitude.
The Prophet (SAW) has said:-

"T have been sent down to complete the best of moral values."
In another Hadith; he has said:
“Virtue is the name of good moral".

275
He has also said:-
The best person among you is he who has the best moral."
And this is also his declaration:-
"The persons who are best in character will be best loved by all and will
be nearest to me in the Hereafter.”
Truthfulness:
Truthfulness is one of the universally accepted moral values and
tops the list of moral philosophies. It is one of the Allah's quality. Quran
has said:

“And Allah is more truthful than Allah in his statements”

“And who is more truthful than Allah in His words."

Truthfulness is the most prominent quality of the Allah's prophets
and messengers. Rather all the true religions are based on it. Quran has
called the prophets, Ibrahim and Idress "the truthful." Our prophet was
called despite their opposition and enmity by his tribe the truthful (
) and trustworthy ( ) Abu Sufiyan bore him out before accepting
Islam. In the court of her actives. The best of faculties is that which is
acclaimed by the enemies too. Quran-e-Majid has the following:

0 those who believe, fear Allah and live with the truthful”
276
And the Prophet (SAW) said:
Acquire truthfulness. Definitely, because it sets you on the road to
virtue and to paradise. The person who always utters truthful words, is
enrolled among the truthful by the order of Allah.
There is a tradition that once the Prophet (SAW) was asked if a
Muslim can be coward, he answered in the affirmative. The questioner
said if a Muslim can be stingy and miser? The Prophet again answered
in the affirmative. But when he was asked if a Muslim can be a liar, he
vehemently replied in the negative." This means that truthfulness is
soul of Iman; and Iman and truthlessness cannot combine in a heart.
Imam Ghazali has described six kinds:-According to Imam Ghazali there
are six kinds of truthfulness:
1. Truthfulness of sayings: Which means that whatever a man says must
not be anything other than truth.
2. Truthfulness of firm intention: - There must be a firmness of
intention that whatever he would say will be nothing other than truth.
It requires firmness of determination and sincerity of purpose too
moreover, it must be free from showiness.
3. Truthfulness of resolution: - It means the firmness of resolution and
there should not be any uncertainly in it.
4. Truthfulness of faith and determination: - There must be a firm and
unflinching determination, without any doubts and hesitation and it
must be determined that he must fulfil it if situation is not unfavorable.
Allah says in this regard:-
 277

And he says:-
And from among the believers who are true to what they have
covenanted with Allah and His rasul. Some of them do not doubt, and
stribe with their wealth and life for the cause of Allah It is they who are
sincere.”

“There are men among the faithful who fulfilled their promise made to
Allah.”
Of the believers some are those who are true to what they have
covenanted with Allah and His Rasool and never doubted afterwards,
and struggled with their wealth and in the path of Allah. Such persons
are sincere and others are waiting and they have never changed.
5. Truthfulness in Action: - There must be a complete conformity
between words and deeds, because contradiction between words and
deeds are signs of hypocrisy, which are as follows:-
There are three signs of a hypocrites. When he speaks, he speaks a lie,
when he makes a promise, he does not fulfil it and when he is made a
trustee, he makes a breach, even in the case, he is fasting, and is
punctual in saying his Namaz and claims to be a Muslim.
6. Truthfulness in Religion: - It means that the truthful man will
tolerate everything with cheerfulness and is ready to offer all sorts of
sacrifice for steadfast in Islam.
 278

Allah had said in The Quran:

"Do you think that you will be let off on uttering "Amannaٍ)‫ )آمنا‬and will
not be tested."
Of all kinds of truth, the outward assaying and scrutinisation will
be by the touchstone of the truth in action. The standard in the active
life and mutual affairs is just to check how far he is true in action. But so
far his intention is concerned, it is known to Allah.
Trust in Allah
This means to depended on Allah for His help. But it does not mean
that man shall sit tight in a corner, leaving aside all struggles and strives
thinking that everything is Divine, and there is no use doing anything
for himself But the correct sense of reliance on Allah means to struggle
as much as possible and to depend solely on Allah for his benevolence
just to make the result favorable for him. There is a Hadith in this
connection:-
"A person asked the prophet, "O messenger of Allah, whether he
should rely on Allah to leave his camel loose and unrestrained, or
whether it is reliance on Allah to keep the camel well fastened. The
great Prophet said: "Keep it fastened and have trust in Allah.

“And whosoever trusts in Allah, He will suffice him.”

Allah has said, in another place.
 279

So when you (O Rasool) will have firm resolution, then put the trust
(completely) on Allah. Allah loves those who put their trust in Him."
Islam does not allow any boy to sit in a corner indolently. It does
not allow to think that the material things are effectively sufficient for
success but he should not forget the ultimate cause i.e. Allah. Islam
goes so far as to say that a man should always thank Allah for his help
even after he becomes successful after his ardent strife and refer to his
own defects in planning for all his failings.
All says:-

“Whatever of good befalls you, it is from Allah and whatever ill befalls
you, it is from yourself”

Have you seen that which you cultivate? Is it you who fosters it or is it
Allah who fosters it. If we willed, we could have made it chaff and to
you would have ceased to reclaim it.
Warding off evils
The literal meaning of this word is toward off all sorts of evils, to
abstain. This is negative sense, but in the positive sense it means to
follow all the orders of Allah including the religious orders of Namaz,
Zakat etc.
 280

Allah has said:

"And how many an animal there is, that does not bear its own
provision. Allah provides for it and for you."

"O you who believe, observe your duty to Allah rightly and do not save
as those you have surrendered (To Allah)."
(Piety) is the essence of all orders and injunctions of Islam. The
Holy Quran has therefore, hinted at Taqwa' while mentioning Namaz,
Zakat, Haj etc., by narrating (A guidance into who
ward off evil) Quran has also stated that the Quran is the guidance and
a convocation for all men and women irrespectively, as Allah has said in
the Holy Quran is a guidance for all men. But only those hearts are
illuminated which are filled with piety. It has also warned in just the
opening Ayat of Al-Baqrah that it is a guidance for those who are
blessed with piety
“Allah is the friend of those who ward off (evils).”
Toward off all disbeliefs and polytheism as well as all bigger sins
are the general characteristics of it. But to ward off all sins, big or small,
is the characteristics of all saints and to avoid everything that will have
 281

The eyes shut for a wink from all sins big or small is the characteristics
of the people particularly chosen by Allah.
There is a saying of a gnostic. "The life is a river and the Hereafter
is its bank while warding off evils is the boat to swim across". When a
companion of the prophet was asked to define “Taqwa”, he told to the
questioner to suppose that he has to pass through a narrow land which
is full of thorny brushes, where from he has to go with his skirts roll
together so that the skirt is not entangled in the thorns. This is “Taqwa”
Fulfilment of a Promise
Fulfillment of Promise means to strictly fulfil the words given as
promise. All the religions of the world and all the philosophies of life
deem it a sign of respect and honor and prestige and dignity.
To fulfil the promise is actually a very important part of truth,
because the truth means the certification of a word or deed, an
intention or resolution, while the promise is that writing which is made
stronger by oath or witnesses or resolution or other sources. Every
word that has a resolve, an admission, an acceptance is called a
promise or obligation.
"Keep your promises made to me and I will keep mine.”
And Allah says:

“Allah has purchased from the Momins their life and wealth in lieu of
paradise."
In this sense, Iman and Islam is tantamount to a promise to Allah
by uttering the Kalima.
There is a promise of worldly matters too, which at least two
persons enter into, but it is necessary that such promises should be in
accordance with the religious code. In this connection Allah says:-

“And that Momin succeeds who keep due regard of his promises and
commitments". In another place Allah says:

"And they keep their words, when they promise"

Even if the Muslims enter into an agreement with non-Muslims
collectively, they will have to fulfil their agreement provided the
opposite party goes against the contract. As the great prophet gave due
regard to the 'contract of Madina' signed by the Muslims and Jews. The
Prophet did not budge an inch from the treaty until the Jews went
against it.
 The Prophet has also laid stress on keeping the contract even if it
is made by a Muslim with a non-Muslim on individual level because
keeping a promise is prestigious for a Muslim.
Allah says:-

"O you who believe! Fulfil your promises."

 283
Allah also says in the holy Quran

And keep your covenants. Certainly you will be asked about these
covenants.

Plain living..
Plain living means the plainness in the mode of living, way of speech, style
of movement, in short, every motion and speech should depict plainness,
gaudy dresses, richly styles, luxury, pomp and splendor in appearance
should be discarded.

The great prophet, who was loved immensely by Allah, could have the best
of everything, he was the distributer of Allah blessing to his followers but
he preferred to choose a plain life for himself instead of living in pomp and
splendor like the worldly kings. He used to say

“What concern I have with this world except that a traveler sits for a while
under the shade of a tree and after that hurries up to his destination”

The prophet chose the plain life and it was voluntarily and deliberately
choosing by himself.

The abode of his wives and himself were a pattern of simplicity. When
these apartments were annexed with masjid e nabavi, sohail son of hanif
used to say

“would that these apartments were left intact, so that the people of coming
generation could have seen how the great prophet, who have the richest of
the world under his command plainly used to live under these poor
apartments and thatched roofs”

284
Food is necessary for life, but it is not necessary to have relishing taste and
for this purpose to suck up the blood of the poor people.

According to hazrat Ayesha(RAA),the stove was not lighted in the house of

rasool for about two months and he had to live on dates and water. Not
even it so happened that his inmates got a chance to eat barley bread fully
satisfied.

The prophet chose this way of living for his followers too, As he said

“Those who have their bellies full in this world will have nothing to eat in
the hereafter”.

He also said:

“There will be some of my followers who will variety of meals to eat, and
variety of dresses to put on and will speak haughtily. They would be the
worst of my followers.”

Moreover, He said

“those who use to put on gaudy dresses, Allah will dress them hereafter, in
the dress of wretchedness.” The prophet used the mate made of date tree
or his bed. He disliked everything that showed pomp and splendor, be it
food, dress or abode.

He used to say:
“Oh Allah, Let me live poorly and die poor and raise me again in the next
world along with the poors.”

285
Respect of the parents and venerable elders:
The Hazoor has said “ that person dose not belong to us who dose not
pay respect to his elder and dose not have for the younger the sacred
hadith has the word “ which apply to all venerable persons irrespective of
age and ability as for example :

1. The parents and all elders who are relatives including those from
mother’s side .

2. All those elder who are related throw wife/wives .

3. All teachers direct and indirect .

4. Those who are elder in age .

5. Every person who is prominently respect full for his piety and
religiousness including his knowledge.

6. Any body who is respectable for any reason as for example ,the
companion of the prophet .who were prominent for having the
opportunity to be closed to him so that they could get the chance of
learning the religion direct from the prophet ,or having relation with
the prophet .
The parents have the for most foremost position after Allah and his
prophet ,and mother has more right to be respected than the father.once
when the prophet was asked about the right to be respected after Allah and
his prophet ,he thrice answered “mother ‘’and on the forth time he named”
father’’ he has also said :

286

“And your Allah has ordered not to worship anyone except him, and
(treat) your parents with goodness.”

Even Allah has not made difference between muslims and non muslims
parents. He has ordered in the Holy Quran:

“ If they try to induce you to polytheism, that of which you have no

knowledge, then donot obey them, but consort with them in the world
affairs gracefully.”
There is a hadith that If a man asks His son and daughter to take him to the
idolatory; he should refuse to give him a hand of help.But if he is unworthy
of coming back from the place,his muslim children may bring him back
from the idolatory.

The prophet has called them:

“They are for you the paradise as well as the hell”. This means that if you
do good to them they will be cause of granting paradise to you, but if you
displease them,they will be the cause of Hell for you”

The prophet has also said that the paradise is under the feet of your
mother.He has further said:

“A man whos parents are alive, and he fails to earn paradise by serving
them,is accursed by Allah.”

287
The prophet said;

“to abuse the parent and call them with bad name is counted among
greater sins.” One of the companions asked the prophet whether it is
possible for anyone to utter abusive language for his own parents. The
prophet said yes it is possible. If somebody abuses the parent of another
person and he in return abuses his parents.

The prophet has also said that the greatest in ranks after the father is your
paternal Uncle, and the greatest after your mother is your maternal aunt. In
this connection the following hadiths should be noted.

“A man came to the prophet and told that he had committed a great sin
and asked what would be it atonement. The prophet asked if his mother is
alive. He answered in the negative. Than the prophet asked if his maternal
aunt is alive.he said,Yes” the prophet adviced him to go and treat her with
love and kindness.this is his atonement.”
At one occasion,the prophet(SAW) told that the person who has annoyed
my uncle has annoyed me because uncle is equal to the father.”

Once huzoor(SAW) advised a companion to obey his parent. The

companion asked him whether they will be obeyed even when they are
oppressive. The prophet replied thrice "Yes,even if they oppress you.”

Tolerance and broadmindedness:

You must be firm and upright in your theories and stand points,
particularly in the religioneven if they have unshaken beliefs in their own
theories and conceptions.

But this is also necessary that prejudices ans short sightedness should be
ward off so that one may have tolerance.

288
And broadmindedness for other,because you can not wipeout the ideas
beliefs of the opponents by force you may shut the tongue of your
opponents but not his sentiments and thinking.his heart and minds may be
bent down, but his conscience can not be bought.

Allah has said:

“There is no force in religion”

If force is applied, the opposition will rise up more forcefully

The reason for the propagation of islam, despite the application of force by
the opponent was definitely its toleration. Conversely, if the opposite party
would have been given chance to express their views in clear language and
their theories and view point have been discarded by express arguments,
the position would have been quite the reverse. The heart and tongue that
could not ne surrounded could due easily surrendered Allah has said:

“The good and bad can not be alike.repel the evil dead with the better one,
and if there had been any enmity between you,it will become as though
you were both bosom friends”

Discussion, contension or discussion if goes on with arguments, we have

nothing to worry, because Allah has said:

“are those who know equal to those who do not know”

 289
“Is the blind man equal to the sear or is darkness equal to light”

“truth has come and falsehood has vanished ans falsehood wa bound to
vanish.”

It is the tolerance , patience and endurance of the prophet(SAW) and his

followers that islam spread so speadily they endured all attacks of the
enemy laughingly and concord all nooks and corners of the world by high
moral and strong arguments.

The prophet raised sword in the defense of Islam only when their had
mean no alternative but in the field of war and also when the decisive war
over the prophet and followers never behaved unjustifiably immorally.
Even he stopped Muslims to attack aged, women and the tender aged
children and also those who wanted refugee. The prophet forbade to attack
those who did not fight against the Islamic army and did not raze the
worship places of non-Muslims to dust, and gave due respect to the places
of worship of the zimmis.

290
The important articles of the agreement made with the cristians of nazran
are as follows:

The lives, the religion , the soil . the ground , their property, over ith the
present members of their families, their caravans their idols are in the safe
custody of Allah and his prophet.

When the bait al Maqdis was conquered by the second caliph , Hazrat
farooq(RAA) , he granted safety and security of the cristian in the following
words.

“the amnesty is here by granted by the Amir ul momineen to the people of

elia( bait al maqdis) this amnesty is for their lifes, wealth, the prayer
houses, and crossed, the healthy and the ills and all their coreligionist.

Hazrat umerRAA did not say his prayer in their cathedral, because he
feared that the muslims will make an example of it in future.
One of the jewishyouths who was prone to islam was visited by the
prophet of islam when he was sick and offered him embrace islam. He
looked toward his father for permission.the father said, “Obey what the
prophet says”. He , therefor,uttered Kalima and embraced islam,

Islam wants that the tolerance and broadmindedness should flurishamong

muslims and endurance of the difference should be endured withinthe
limits of the religious code.once when the muslim armywas heading
toward a jewish tribe, banu qureza; the propjet asked them to say
tierprayer of asr whem they reach banu qurez. But they were late, it so
happened therefor, that some

291
Of them said their Asr prayer time before reaching Banu quraiza,
and the other did not.But when the matter was reported to the
prophet,he okayed both the timmings of asr prayer as right.

Moreover, once when on of the two companions of the prophet said

their prayer by doing tayammum at a time when water was not
availablr nearly.but one of those companion repearted his prayer
when there was still time for the prayers and water was traiced out
on the way.when the matter was reported to the prophet, he said that
the man who performed namaz only once with tayyammum, will get
the full reward for it, because he performed namaz strictly according
to religious codes, while the person who repeated the namaz will get
double benefit because of repetiotion of namaz-one for obligatory
namaz and other for supererogation.

This is why the companions of the prophet(SAW) and the great imam
resoected one anothers in great steams.

Islamic Society:
Lawful Earnings
Islam encourages lawful earnings and likes that people should
themselves earn their livelihood by lawful means, so that the wealth
could not be concentrated within a limited circle.quran-majeed has
said

(Ayat)

“and do not eat your wealth among you unjustly and

292
don't give it to have gains front your officers. “

There is an ayat in the Quran-e-Hakim, where it even the Rasools

have been injuncted.

“O my Rasools! Eat the things that are pure and do the right things?
That is right. I am aware of what you do ...”
And definitely, the followers have been advised to perform right and
pure hings through their prophets. As in another place it has been
said,

"O those who believe, eat from the purified things that we have
provided you.”

It should be noted that "The invocation of those is not accepted by

Allah whose livelihood and dress is procured by unlawful earnings."

293
HUMAN PRESTIGE
The sense of Human Prestige:- The sense of this language is that a
man is respectable and honorable apart from all sorts of prestigious
characteristics like caste, creed color, nationality, language etc.

Quranic Concept of Humanity:

Islam has taught how to respect the human beings and has taught
him a lesson for the human respect in the following ayats:-

"Verily, we have honored the children of Adam. We carry them on

the land and the sea, and have made provisions of good things for
them, and have preferred them above many of those whom. We
created with a marked preference." (Al-Jsra 70).

"Surely we created man at the best standard. Then we reduced them

to the lowest of the low. "

“Who created thee, then fashioned and proportioned thee in

whatever form He will, He cast thee.”(Al-infitar 7;8).

294
The sum and substance of these ayats is that man is the most
respectable of all creatures. Quran-e-P~ has mentioned him as
respectable; pious, free from sin and honest. But there is a difference
between man and Angel in the sense that the angels have been
created simply to worship, whereas man has been given power .to
disobey. But when he suppresses his inner self from going astray, he
is better than an angel in all respects.

Satrap of Allah on the earth: Man is, according to Islam, the satrap of
Allah on earth, but on condition that man is, on the earth created by
Allah, vested with the responsibility to introduce His religion the
society and will adopt a life, individuals and collectively for the
obedience of Allah and His prophets for this reason only he has been
called the object of prostration by the angels. But if he goes against
the will of Allah and obeys the Satan and his inner self and if the
inner will and love for worldly gains come over him, then definitely
he loses the privileges of being Allah's satrap. Allah has said in the
Holy Quran:-

“And I have definitely turned him down in the lowest condition."

(At-tin 5). And also said:

"They are. Like four footed, but even worse than. " (AlAraf 179).

Islamic conception about humanity

Islamic conception of humanity hinges on human prestige, but other
religions including the evolution theory and philosophical
explanations of the materialistic views of the human existence do
negate the human prestige. Islam says that Allah created the first
man and sent him on the

295
earth after adorning him with knowledge. After that the prophets
were sent down one by one to guide them in the correct path after
acquiring knowledge.
Islam says that man is born on the natural religion and nobody is
born a sinner. It is the society which leads him astray. Only sense and
wisdom, and will and power lead him to the right or wrong path. It is
for this reason that Islam does not take cognizance of invalids or
unwise persons with respect to the religious orders particularly
religious worships.

The idea of other religions about human

beings:
On the contrary in Christianity man is sinner by birth, unless he is
baptizes in a church. In Hindu and Buddha religions, a man has to
pass through many ordeals. To them body is a prison for the soul.
Unless it is broken by dint of perpetual religious, exercises, it cannot
obtain a perpetual bliss and cognizance of Allah. To the materialists,
humanity travels through ignorance, nudity, ferociousness and
savageness and reaches, after a perpetual exercise, the present stage.
Darwin and his followers believed that Man has reached this stage
through evolution, while they had formerly been apes and monkeys,
while Hindus think that human soul may climb down to the stage of
birds and ferocious as well as ravenous animals.

Islam is the champion of unity and equality:

Islam does not differentiate between man and man. It does not give
any preference owing to cast, and color, language or tribal or zonal
security.

Quran-e-Majid says:-
 296
"O mankind, We have created you male and female, and divided you
into tribes so as to know one another. The noblest of you, in the sight
of Allah, is one who is best in Piety."

And the respected prophet told in the last sermon; "O people, you are
all the decents of Adam and he was made out of clay. An Arab has no
preference to a non-Arab and vice versa. No Blackman has any
preference over white, nor does a white person have any edge over a
black. Preference is only the bairs of piety.

Respect of Womenfolk in Islam:

Islam has for the first time given due respect to the womenfolk. They
were thought despicable in the days of ignorance. But the great
prophet of Islam gave the good news of paradise to those who
became guardians and trainers of women. In this respect Allah has
declared in the holy Quran.

" ............. Then (a woman) must be retained in honour or released in

kindness.... "

"They are raiment for you and you are raiment for them."

Islam kept a balance between the rights of the husband and the wife,
keeping in view the stoutness and strength the husband, the
responsibility of earning bread and other provisions have been laid
on the husband, and while for the tenderness and weakness, it has
been made the responsibility of the womenfolk to upkeep, train and

297
nurture their issues and to keep an eye to her chastity and also to
keep an eye to the belongings of the husband in the custody of his
wife and made it rightful for the mother, wife and daughter and to be
entitled for inheritance and has not only gives them right to seek
permanent separation from their husbands in extreme circumstances
just like the right of divorcing wife by the husband, but also, has
given to women to enter into the second marriage after the death of
the first husband or after divorce.

Respectfulness of the Slaves:

At the time when the prophet (SAW) was credited with the prophet
hood, slavery was in vogue in the Arab society as also in the
surroundings. At that time, the slaves did not enjoy rights of
humanity and worked like machines.

Islam accepted this position and tried to bring them in the fold of
respected humanity. But for the prisoners of war, all other forms
were wiped out as for example, an issue of a free man from a hand
maid was declared free from the very date of his birth of his
captivated mother emancipated. The prisoners of war were also were
freed after getting a ransom or service which had been a
revolutionary step at that time the system of Makatibat was
introduced which meant that a slave may get freedom by the
payment of an agreed amount out of his earnings from a separate
source of income, and it was declared a very high grade of virtue.
Islam has also declared it expiation for the wrongs and misdeeds to
declare a slave free. In the last sermon the prophet has emphasized to
treat the slaves with kindness and sympathy and to feed them with
the food of his Standard, and it-was not thought to be a matter of
shame to be a slave in the past or be a
 298
Descent of a slave. Hazrat Usman bin Zaid was made the chief of the
Islamic Army in presence of a number of prominent and outstanding
companions. Similarly, the prophet installed Hazrat Bilal a caller for
prayer, and undoubtedly he was respected by everybody.

Collective Justice: Adl' or justice means to keep a thing in its right

position and pay everybody's right and dues correctly and judicially.

Antonym of 'justice' is injustice which means not to keep a thing in

the right place and not to pay rightful dues to a person who is
entitled to it and to make excesses and deficiencies. Allah has called
this 'injustice' a 'great tyranny’, because the relation between Allah
and His bondsman. in a relation based on the rights of Allah and the
rights of His bondsman. There are various types of justice which are
as follows.

Social Justice:

This means to provide justice to every member of the society

irrespective of the bigotries of caste, creed, or language. If there
would be any preference, it would be sheerly on the basis of
knowledge, character and piety. Otherwise one should have equal
opportunity to partake in the development and construction of the
society so that everybody gets chance to develop himself including
those who lag behind and are suppressed.

Everybody should have equal opportunities in the trade and business

too:-
There is an emphasis on this point in the Holy Quran:-

" ..... And keep your weights and measures right.”

299

And in another ayat Allah has said;

“Woe is for those who deceive in weights ( and measures), that is,
they who take things from others in full weight:; and measures but
when they give others, they give short weights. "- (At-Tatfif 1 to.3).

"And he established weights so that you cannot commit excesses in

weights and make rightful weigh and do not cause injustice in
weights and measures."

Even people have been emphasised to cause justice in the rights of

the oppressed persons. Religiously a man has been allowed to many
four women, but simultaneously, it has been underlined with a
condition that.

"If you are aji·aid that you cannot do justice with (more than one
wife), then suffice it to pick only one. 11 (An-Nisa-2).
 Similarly, man has been emphatically asked "to keep justice in the
matters of the orphans (An-Nisa 127) and there is an injunction "not
to admit the belongings of an orphan with your own belongings with
a view to eat it up (An-Nisa 2).

The prophet (SAW) has especially drawn attention to the rights of

the woman, the slaves, and the oppressed, and

300
has wiped off the distinction on ground of caste, and creed, language
and generation.

Legal Justice- This means that nobody should be debarred from

getting justice owing to his poverty, and nobody can influence a
court, or a judge because of his position. It is for this reason that the
position of a Qazi in Islam has always been all powerful. A Qazi has
been empowered even to call a caliph to the rostrum to explain his
conduct. There is an episode that when a lady of Banu Makhzoom
called Fatima committed theft and the people of Quraish approached
the prophet interceding not to impose commission of theft on her and
let her go after taking some money from her, the prophet became
exasperated and said:-

"You are interceding in the limits imposed by Allah. Please don't

forget that former nations were destroyed only for this. Some
concessions were made for some people who were rich and the laws
were forcefully imposed on those who were poor and indigent."

It is also a bright example of Islamic justice that all the tribes accepted
the great prophet justice that ~11 the tribes accepted the great
prophet as an arbitrator for their disputes including the Jews and
other non-Muslims. The Holy Quran has said that:
"When you sit to decide among the people, then decide

the case with justice" (An-Nisa 58) and also said.

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"And when you decide, do decide among people with justice (Al-
Ma'ida 42).

Political Justice:

It is imperative to do justice Among the people and to create such an

environment that even an outsider will feel that justice is actually ,
being made.

"And the e of enmity of a nation should not excite you on doing

injustice. Do justice, it is very near to piety."

It is a bright example of the Holy Prophet (SAW) that he gave

amnesty to the people of Macca, and took no revenge from anybody
for any kind of injustice perpetrated on him. When at the time of
Hazrat Umar (RAA) Muslims had to retreat from a land populated
by non-Muslims, the commander-in-chief of Muslims, Abu Obeidah
ibne al-Jarrah, ordered them to return to them the amount that was
taken on account of Jazia because Muslims had no more
responsibility to safeguard their life and property.This bewildered
the non-Muslims, who began to pray forthe return of Muslims in a
short time. On another occasion, the Jews declared that fair treatment
of Muslim are the hinges on which the earth and sky revolve.

In another hadith, it is said that only seven persons will deserve the
shadow of mercy. A just king will be at thetop of it. In another
hadith, it is said that a just ruler will be most loveable to Allah and an
unjust ruler will be utterly despisecl . The prayer of a just ruler is
acceptable to God.

Economic Justice:

This term carries the sense to live within the means and to do justice
to the people so

that it is felt that no injustice is made to anybody.

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“And those bondsman, who, when they spend are neither prodigal
nor grudgmg and they stand firm between the two."

The great prophet has also said in a hadith:-

"The person who leads a moderate life, would never fall in poverty
and destitution."

Another meaning of 'economic justice is that there should not be

monopoly of a few people on the public wealth and there should be a
system that all people should have the chance to utilize the resources
equitably through Zakat, Fitra and inheritance, includhg optional
charities.

Some people raise slogans in favor of economic equality which is

impracticable and there is no example of it in the human history, nor
does it appear to be the will of Allah. Had it been so, there would
have been no need of Zakat, Fitra etc. Moreover, there appears no
equality in the people or nature in respect of beauty, character,
statues, capacity and intelligence. But if all persons should be
provided with equal opportunities to utilize their full worth, this is
what Islam wants and what is required by nature. And this is what is
called socio-economic justice, which means that if a person is
deprived of utilizing his worth owing to his poverty, or could not
earn his livelihood for any other reason, then he must be helped
otherwise it would be termed "economic oppression," which is
disapproved by Islam.

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ADVISORY COUNCIL

The theory of Islam is that sons of Adam are the satraps of Allah on
this earth. But this is not in the individual but collective sense, and
this is just to establish the religion of Allah on earth, and the society
should be run on the pattern propounded by Allah's great prophet
(SAW).Thus, Islam has no room for e!ny autocracy, monarchy or
dictatorship, nor has it any place for any sort of theocracy that was in
vogue in olden times, that has reacted in form of secularism in the
modem age, which too is not also admitted in Islam and thus no
sovereignty is bestowed upon the people, who can declare something
legal and other illegal. Secularism solely depends on the whims of the
people, and it is the populous demand that becomes the law.

Islam ha~ undoubtedly a democracy, but it is the democracy which is

fully overpowered by the Will of Allah who is in every sense the
sovereignty. It means that if all public together want to change by a
law any Will of Allah, they cannot do so.

In Islam, there is a provision to have a system of government by the

chosen people, but they cannot lay hand in the orders and injunctions
by Allah which have been introduced by Allah and should be
enforced as they arc except for those matters which have a room for
deliberation which will oft'course be passed by a majority of votes.
The holy Quran has, therefore, emphasized.

"And their matters will be decided by collective advice.,.

It includes all sorts of matters in which even the great prophet has
been ordered

"And consult them in the matters.”