Islamiyat 2058/2

Pillars of Islam

Sir Zafar Alam

 PRAYERS

Importance:

The importance of prayers in Islam is great as it is the foremost duty of the Muslim and one of the
five pillars on which the structure of Islam stands. It is a distinguish feature between a Muslim and a
non-Muslim. The Holy Prophet said, “What stands between a man and disbelief is the abandonment
of Salat.” The Quran mentioned prayer many times in different words but the word Salat occurs 67
times. It says: “and establish prayer and pay zakat and bow down with who bow down.” [2:43] The
Holy Quran strictly condemns those who are not regular in prayers. It says, “So woe to the
worshippers who are neglectful their prayers.” [107:4-5] About hypocrites the Holy Quran says:
“And when they stand up for prayers, they stand with laziness and to be seen of men, and they do
not remember Allah but little.” [4:142]
The Holy Prophet also laid a lot of stress on prayers. The Said: “The one who establishes the prayer
establishes the religion and the one who destroys his prayers destroys his religion.” He also said:
“Prayer has been made the coolness of my eyes.”

Benefits:

Physical:
 A person who offers prayers regularly becomes organized and learns the importance of time. He
becomes punctual and manages time in all other activities of life.
 Prayer teaches a person self-control and discipline.
 A person becomes pure and clean by daily wudu, five times a day. It keeps him healthy.
 The actions involved in prayer such as ruku and sajdah are good physical exercise.

Spiritual:
 A person becomes close to Allah as prayer is a kind of meeting with Allah. The Holy Prophet
has said that while praying, you should think that Allah is in front of you. A person is really
close to Allah, when in the position of sajdah. He establishes a relation with his Lord.
 He is showered with rewards and his sins are washed away.
 A person gets satisfaction and peace of mind out of praying, as he has fulfilled an obligation. The
Holy Quran says, “Verily, in the remembrance of Allah do hearts find rest.” [13:38]
 By praying five times a day a person becomes aware of Allah presence and refrains from doing
wrong.

Communal:
 When people are praying together, it is sign of unity.

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 People learn that they are all equal in the sight of Allah. They stand together without
discrimination.
 It promotes brotherhood as they come closer to each other and interact with each other daily.
 Congregational prayers on Friday and I’d increase more links amongst Muslims.
 After the prayer they can have meetings to discuss the problems of the community.
 They learn a lot about their religion from the scholars in the mosque.

Importance of cleanliness:

Islam attaches a lot of importance with purification. Allah says, “And Allah love those who
keep themselves clean and pure.” [9:108] The Holy Prophet also said, “Purification is half of
faith.” And he also said, “Cleanliness is the key of prayer.”
There are two types of cleanliness, physical and mental. Physical cleanliness is attained by believers
through ablution and bath. In prayers, a person meets his Lord, so he should take care of his body
and clothes. Allah does not accept the prayer if any kind of impurity is present in the body or on the
place where he offers prayers. Because of cleanliness, a person’s personality becomes better, and
according to a Haidth, even the angels are displeased by those things which are disliked by human
beings. That’s why Islam discourages smoking or eating such food which produces smell in mouth
and joining congregational prayers without removing the smell. We are not allowed to enter
congregational prayers in this state. The Holy Prophet used to do miswak and has promised rewards
on it. He also prescribed to take a bath before attending the congregational on Eid and on Friday.
Mental cleanliness means to keep the mind pure from shameful thought. The Holy Quran says,
“Verily the prayer prevents a person from shameful and unlawful deeds.” [29:45] We should also
purify our mind from negative thoughts like jealousy, hatred, pride etc.

Method of Ablution:
The Holy Quran says: “O you who believe! When you prepare for prayer wash your faces
and hands to the elbows; rub your head; and wash your feet to the ankles.”(5:6) Following are the
steps of ablution:
 Sit in a pure place, do the intention and say Tasmiyah.
 Wash the hands to the writs thrice, first right then left.
 Rinse the mouth thrice.
 Put water into the nostrils thrice.
 Wash the face from the top of the forehead to the chin and as far as each ear thrice.
 Wash the arms with the elbows thrice.
 The head must be wiped once with water. One-Fourth is obligatory.
 The ears should be wiped with water remaining on the finger after wiping the head and rub the
neck.
 Wash the feet with the ankles thrice.

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Circumstances when dry ablution is allowed:
 When a person is travelling and water is not available.
 When water is available but there is no means to get it.
 When water is available but cannot be obtained because of enemies or some other threat.
 When a person is sick or has an injury.
 The Holy Quran says, “but if you are ill, or on a journey, or one of you comes from relieving
himself, or you touched women, and you do not find water, then go to the clean soil and rub
your face and hands (therewith) Lo, Allah is Ever Oft-Pardoning, Oft-Forgiving.” (4:43)

Method of dry ablution:

 First do the intention of seeking purification through sand. It is obligatory here not in wudu.
 Then rub your hands on sand and remove the extra amount of sand by bowing on hands and then
rub your face only once.
 Do the same again and rub both hands to the elbows only once.

Conditions of prayers:
 Purity of body.
 Purity of cloths.
 Purity of place.
 Timing.
 Satar. (covering the body parts, men must cover at least from navel till knees and women must
cover the whole of their body except face, hands and feet)
 Facing the Qibla. (Ka’aba)

Adhan:
Adhan was introduced in the first year of Hijra after the mosque was constructed. The Holy
Prophet discussed the matter with his companions. Hadrat Abdullah Ibn Zayd and Hadrat Umar had
the dream about the way of Ahdan. The first prayer caller was Bilal.
It is preferable to deliver adhan in a loud voice, in the state of purity, standing and facing
Ka’ba. Adhan is delivered to inform the people about the starting of the time of prayers. If it is
delivered before the timing, so it must be repeated. The musazzin should put his fingers in his eat at
the time of the deliverance of Azan. He should turn to the right and left when he says, “Come
towards the prayer, and come towards the prosperity.” The words of the adhan should be delivered
slowly.

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Iqamat:
The words of Iqamat are the same as adhan, except the addition of Qad Qamat Al-Salat (the
prayer has been established). Iqamat should be delivered right before the congregation. Its words are
delivered a little faster. Its purpose is to inform the people present in the mosque, about the starting
of prayer.

Timings:
Fajr:
The Fajr time is from the daybreak till the sunrise.
Zuhr:
Starts after the midday and it can be offered until the shadow of everything becomes double of its
shadow at noon.
Asr:
Right after Zuhar time, the time of Asr prayer starts without any delay and it can be offered until the
sun sets but it is makrooh-e-tahrimi (strictly undesirable) to offer this prayer after sun has lost its
shine.
Maghrib:
The maghrib time starts after the sunset and it can be offered until the twilight is present.
Isha:
Right after the maghrib, time of Isha prayer starts and it can be offered till they day break. But it is
makrooh (undesirable) to delay the Isha prayer till midnight.
No prayer can be offered during sunrise, midday and sunset. No nafal prayers can be offered
in the time of Fajr and after offering the Asr prayer till sunset.

Method of Salat:
Before starting any prayer, it is necessary to make intention. Without intention no worship is
accepted. It is not necessary to say the words of intention but it is preferable to do it by heart.
Although it is allowed to say the words of intention such as. “I intend to perform two rakats of fajr,
facing Qibla, for the pleasure of Allah.” By making intention we make it clear in our mind that we
are going to meet Allah, leaving behind all our worldly affairs. It helps a man to concentrate in the
temperance of Allah during prayer, that’s why we should make the intention.

Takir-e-Tahrima:
After the intention we say ‘Allah-o-Akbar’ raising our hands to the ears, and the females will
raise their hands to the shoulders only. It is called tahrima because, after saying this Takbir all
activities like talking, walking, eating etc, are haraam.

Qiyam:
In Qiyam we stand erect folding our hands. The eyes should be kept at the spot where the
forehead will touch the ground while doing the sajdah. While standing in the position of Qiyam the
Thana, Tawwuz, Tasmiya, Fatiha, and any surah is to be recited.

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Ruku:
Rukur is t obow down, holding the knees with the open fingers of the two hands by men,
keeping the back straight and in line with the head. The arms should be kept away from the body and
in this position “Glory to my Lord, the Great”, is said three times, Women will bow just to touch
their knees.

Qaumah:
Standing straight for a short while after ruku is called Qauma Here we say Tasmee’ and
Tahmeed.
Sajdah:
While going to perform sajdah, the knees then both hands then the nose and lastly the
forehead are placed on the ground. The face should be between both palms and the two thumbs
should be in line with the two ears. The fingers of the hands should be kept close to one another, the
finger tips should face the Qibla. The elbows should be kept away from the ribs and the stomach
away from the legs. Women will keep their body parts together. While doing sajda, “Glory to my
Lord, the most high” is to be recited thrice.
Jasla:
Jalsa is to sit straight by folding the left foot and sitting on it and keeping the right food
erect, with the toes of the right foot facing the Qibla. The hands should be kept on the thights close
to the knees.
Qai’dah:
After the performance of two Rakaats we sit as we sit in Jalsa. It is known as QaidahUoola
in the prayer of more than two rakaats. Here we recite Tahiyyah and Tashahud. After the completion
of four rakaats again we sit, it is known as Qaidah Akhirah and we recite Tahiyyah, Tashaud,
Darud and Dua.
Salam:
Aafter this prayer the Salat is to be ended with Salam. For this the face is first turned to the
right looking over the right shoulder, “peace be upon you and the mercy of Allah” is to be said. Then
turning the face to the left and looking over he left shoulder the same words are to be repeated.

Obligatory Prayers (Fard):

There are five obligatory prayers Fajr, Zuhr, Asr, Magrib and Isha. These prayers are the
pillars of Islam and we have to give first priority to these prayers. These prayers are to be offered on
their prescribed timings. Men should offer them in congregation in the mosque. These are the only
prayers that can be offered later if the time has passed, because, there is no Qada of Sunnats and
Nafals. All punishments which are mentioned for the person who leaves his prayer are about
obligatory prayers. These prayers are to be offered almost in all circumstances.

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Shortened prayers (Qasr):
During travelling Muslims shorten their prayers. This means to offer two rakats of fard
instead of four rakats in Zuhr, Asr and Isha during travelling. Sunnats and Nafls become
unnecessary. According to the Islamic law, the traveler is one who is more than 48 miles from the
town and if he has no intention of staying there for 15 or more than 15 days.
Allah says in the Holy Quran, “And when you travel through the earth there is no blame on
you if you shorten your prayer” [4:101]. According to Imam Abu Hanifa, it is preferable to shorten
the prayer, because the Holy Prophet has said, “It is the gift of Allah, so accept his gift,” but if
someone says the complete prayer, that is also correct. The fard of Fajr and Maghrib remain the
same, because there is no half of 2 or 3 rakaats.

Delayed Prayers (Qada):

A Muslim should offer his players in the prescribed timings, but if someone has failed to do
so, he is given the opportunity to say his prayers after the prescribed time. We do not offer anything
in delayed prayers except fard rakats and witr and there is no qada for sunnat or nafal. It is
necessary to mention in the intention that it is a qada prayer. If someone has missed more than one
prayer, he will offer them in order. As he Holy Prophet (peace be upon him) missed his Zuhr, Asri
and Magrib prayers in the Battle of Trench so he preferred them in order in the Isha time. If
someone has missed his prayer during travelling then he will offer the qada as a shortened prayers
even at his home and vice versa. The Holy Prophet said, “There is no expiation (for prayer) except
the prayer itself.”

Friday prayers:
Friday is the most important day for Muslims from the religious point of view. Special
rewards are mentioned for various forms of worship on this day. It is also known as Syed-ul-Ayyam.
On this day we offer a special prayer known as Friday payer. This prayer is obligatory on every
Muslim except women, children, travelers, sick people and slaves. It can be offered only in
congregation and there in no Qada for it.
It is offered at the time of Zuhr. Two adhans are delivered, for this prayer. Allah says in the
Holy Quran, “O ye who believe! When the call is proclaimed to pray on Friday (the day of
assembly) hasten earnestly to the remembrance of Allah, and leave off business (and traffic) that
is best for you if ye but knew! And when the prayer is finished, then may go disperse through the
land and seek the Bounty of Allah and celebrate the Praises of Allah often (and without stint) that
ye may prosper.” (62:9-10)
So Muslims stop their activities and start the preparation of prayer. It includes taking bath,
wearing neat clothes, cutting of nails and wearing perfumes. The most important feature of the
Friday prayer is khutba which is delivered before the prayer, and it consists of two parts. In the first
part, Imam praises Allah his prophet and then advices Muslims in the light of the Holy Quran. In the
second he discusses the companions of the Holy Prophet and prays for them. During khutba, talking,
walking and even praying is not allowed. To listen to khutba of the Imam is Wajib. Afther khutba,
Imam leads Muslims in two rakaat prayer. He recites the Holy Quran loudly and Muqtadis listen to

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it. Altogether Muslims offer four sunnat before the khutba, two rakaats fard in congregation, then
four sunnat, two sunnat and two nafal.
It is the largest gathering of Muslims in the week. It enlarges the circle of their social
relations. The speech of Imam helps them to learn a lot about their religion. They can also have
meetings to discuss their communal problems and find out solutions. Important announcements are
also made here.

I’d Prayer:
There are two I’d days in Islamic calendar. First is celebrated on the 1 st of Shawwal after
Ramadan and the other falls on 10th of Dhul Hajj. On these days Muslims offer a special prayer
known as I’d prayer. As it is the largest gathering of the year so it should be offered in an and
Iqamat for this prayer. As it is the largest gathering of the year so it should be offered in an open
filed.
Muslims should do preparations which include taking bath, wearing the new clothes and
wearing perfume. They offer two rakaats with six additional Takbeeraats. Three of them are added
in the first rakaats after Thana before Ruku and other three are added in the second rakaat before
Ruku. Imam recites the Holy Quran loudly and Muqatadis listen to his recitation.
After prayer Imam delivers Khutba. He stands facing the people and delivers Khutba in two
parts. He sits for a while between the two parts. Listening to the Khutba is wajib. It must be
delivered in the Arabic language. In the Khutba of I’d-ul-Fitr Imam diverts the attention of public
towards Sadaqat-ul-Fitr and the lesson of Ramadan. In the Khutba of I’d-ul-Adha Imam discusses
the lesson and method of sacrifice.

Mosque:
Mosque is an integral part of Muslims community. The Holy Prophet gave preference to the
construction of mosque after his migration to Madina. Mosque is the house of Allah. The Holy
Quran says, “And the mosques are for Allah, so invoke not anyone along with Allah.” [72:18]
The main objective of mosque is to worship Allah there. They Holy Quran says, “In houses
(mosques), Allah has ordered to be raised and remembered in them His name. therein glorify Him
in the morning and in the afternoons or the evenings.” [24:36]
Educational institute. His mosque was the first Islamic university and his students were known as
Ashab-e-Suffah. In contemporary world there are Madaris in the mosques where Muslim children
learn the Holy Quran.
The mosque was used by the Prophet for meetings like the meetings before battles and other social
issues. He even welcomed the delegations there. He also used it as court where he gave judgment in
the disputes of the people. Muslims also held their ceremonies in the mosque, like Nikkah ceremony
etc. So mosque plays a significant role in bringing the Muslims closer to each other. It creates
brotherhood and quality among Muslims.

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 In the mosque we should go in the state of cleanliness and purity. Mosques should be kept
clean. Unnecessary beautification of mosque is not recommended but the most important thing is to
go to the mosque regularly. Women can go to the mosque if there are arrangements for them but
there prayer at home is more reward able. We should not talk loudly or about the worldly things.

ZAKAT
Importance of Zakat:
Zakat is one of the five pillars of Islam. It is mentioned in the Holy Quran in thirty two
places. It is mentioned with Salat in six places. It shows that it is equally important. Other pillars is
our duty towards Allah and Zakat is our duty towards fellow Muslims. The Holy Quran says, and
establish prayer and pay zakat and bow down with who bow down.” [2:43] The Holy Quran
promises of multiplied returns on the money spent in his way. The Holy Quran says, “..but that
which you give in Zakat seeking Allah’s Countenance, then those they shall have manifold
increase.” [30:39] Severe punishments are also mentioned in the Holy Quran for those who do not
give Zakat. It says, “…And those who hoard up gold and silver and spend them not in the way of
Allah, announce unto them a painful torment. On that Day that will be heated in the Hell and
with it will be branded their foreheads, their flanks, and their backs.” [9:34-35].
The Holy Prophet once asked a lady about Zakat of her two bangles of gold. She replied in
negative. So he said, “Then the bangles are of Fire.” Hadrat Abu Bakr fought against those tribes
who refused to pay Zakat.

Benefits of Zakat:

Individual:
 Zakat literally means purification. It purifies the heart of contributor from the love of wealth and
purifies the heart of taker from jealousy and hatred.
 It purifies the remaining wealth of a person and it comes in the security of Allah.
 By giving Zakat a person gets closer to Allah as he shows that his wealth is given to him by
Allah and he is ready to append it according to his commands.
 By helping poor people a person gets spiritual satisfaction and happiness.
 By giving Zakat the wealth does not decrease but it increases as Allah return it multiplied. The
Holy Quran, “The parable of those who spend their substance in the way of Allah is that of a
grain of corn, it grows seven ears and each ear has a hundred grains.” [2:26]
 By giving Zakat we earn huge rewards and get rid of the Hell fire.

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Communal:
 Zakat brings rich and poor closer to each other. Rich shows his concern to the poor and poor
gives respect to the rich. So brotherly atmosphere develops in the community.
 Zakat stops concentration of wealth in few hands. It causes wealth to flow from rich to the poor
and all members of the community get the benefit.
 Zakat gives the guarantee of the fulfillment of the basic needs of all members of the community.
When everyone will be satisfied crime rate will reduce.
 Zakat can be called the backbone of the Islamic Economic System. It maintains the economic
balance by a constant flow of wealth.
 It also helps such institutions of the community which provide free services to the needy people.

Conditions:
Zakat is obligatory on every Musilm, adult, sane, who at least owns Nisab i.e. 75 tola or
87.48 grams of gold or 52.5 tola car 612.32 grams of silver and the whole year has passed on this
savings.

Rates:
We give 2.5% on the total value of four items; gold, silver, cash and goods of merchandise.
10% has to be given on the total production of agricultural land if the land is irrigated by natural
means. If it is irrigated by artificial means then only 5%. It is known as Ushr. On the extracts on
mines we give 20%. It is known as Khums. There are certain rates on the Zakat of cattle. On five
camels one goat, on ten camels two goats and so on, but on five camels one she camel. On thirty
cows and buffalos, one calf of one year and on forty cows one calf of two years. On forty goats we
give one goat. On hundred and twenty one goats we give two goats. On two hundred goats three
goats and then on every hundred one goat will increase.

Recipients:
There are eight recipients of Zakat. The Holy Quran says, “Alms are for the poor and the
needy and those who employed to administer the (funds); for those whose hearts have been
(recently) reconciled (to truth), for those in bondage and in debt, in the cause of Allah, and for the
wayfarer.” [9:60]
1. Faqeer: The one who is unable to support themselves and their families.
2. Miskeen: They are poorer than faqeer. They can not fulfill even their daily needs.
3. Collector of Zakat: they are the government officials appointed on the collections of Zakat.
They will be given their salaries from the funds of Zakat.
4. New Converts: In early Islam the Prophet used to give money to the new converts because
Islam was in need of strong personalities. During the caliphate of Hadrat Abu Bakr, Hadrat
Umar refused to give them Zakat saying that Islam had become enough strong.
5. Slaves: if a master offers his slave to pay a certain amount of money and get free, so this
slave is known as Mukatab. We can help him with the funds of Zakat.
6. People in debt: those who have incurred debts to need their essential needs.
7. In the way of Allah: Majority say that it refers to jihad. It can refer to the people who are
engaged in activities relating to services of Islam.

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8. Travelers: During traveling if a person became needy or he faced losses in foreign country,
we should help him with Zakat, even if had money at home.

Non-recipients:
Zakat cannot be given to the non-Muslims as it is a pillar of Islam. It cannot be given to the
parents and grandparents, children and grand children, husband and wife as it is the responsibility of
a person to fulfill their financial needs. It cannot be given to the Hashmies as Zakat is the dirt of
wealth and they are very honorable.
It cannot be spent on construction, furniture or machinery as the recipient of Zakat should be
made the owner of it.

FASTING

Importance of fasting:
Fasting is one of the five pillars of Islam. It was made obligatory in 2AH. The Holy Quran
says, “Fasting has been prescribed for you as it was prescribed for those before you so that you
may learn self-restraint.” [2:183]
It also says, “So everyone of you who is present during that month should append it in fasting.”
[2:185] The Holy Prophet also laid stress on it. He said, “Fasting is a shield and protection from
the fire and from committing sins.” It means that fasting helps a person to fight against the evil
forces of lower self and Satan. He also said in a Hadith-e-Qudsi, “Fasting is for Me and I shall
compensate it.” He also said, “and establish prayer and pay zakat and bow down with who bow
down.” [2:43] The Holy Quran strictly condemns those “By Him in whose Hands is my soul is, the
unpleasant smell coming out from the mouth of a fasting person is better in the sight of Allah
than the smell of musk.”

Benefits:
Physical:
 It is good for physical health as we eat less in the days of fasting which is good for our digestive
system.
 The whole system is cleaned of undesirable material, and the body gets rid of fat, cholesterol and
other toxic matters.
 It also teaches us self control and patience. The person who observes fast can discipline his
passionate desires and place himself above physical temptation.

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 Spiritual:
 Fasting makes a person more pious as we do not eat or drink even in loneliness remembering that
Allah is with us. This sense is known as Taqwa, which prevents us from committing sins.
 It brings us closer to Allah as we suffer hunger and thirst just to please Allah in the obedience of
His commands.
 Fasting carries huge rewards and it burns away the sins and evil.
 It makes us punctual in our religious practices like prayers and recitation of the Holy Quran.
 It raises our spiritual level as we eat, drink and sleep very less ,avoid sins and do maximum
worship.

Communal:
 Fasting makes the rich people realize the pain of hunger. It develops mercy in their hearts for the
poor.
 The Muslims assemble in large numbers in the mosque which increases brotherhood.
 There is a visible change in the Muslim community. Muslims are moved towards goodness and
avoid sins.
 The rich people spend generously on the poor to seek the blessing of Allah in the form of Zakat
and charity. It enables the poor to receive enough funds to meet their needs for at least a part of
year.

Method:
Fasting is obligatory on every Muslim adult, sane, who is healthy enough to fast. Fasting
starts when we see the moon of Ramadan. Muslims wake up before dawn and have a meal knonw as
Sahoor (pre-dawn meal). It is Sunnat and not obligatory. The Holy Prophet said, “Take Sehr as
there is a blessing in it.” They must stop eating before dawn. Then they do niyat. They say, “I
indented to keep today’s fast of the month of Ramadan,” Then Muslims offer their obligatory prayer
of Fajr.
“Sawm” literally means to abstain. In religious terms fasting refers to abstain from eating,
drinking, sexual activities and smoking etc. We should spend this time away from all types of sins.
They must take care of their religious duties like prayer and recitation of Quran. They should be
embodiment of patience and tolerance during fast.
Before sunset we should preferably with dates. It is known as Iftar. The Holy Prophet said,
“Allah said: They dearest of My servants, in my sight are quickest breaking of the fast.”
Muslim also offer Taraweeh prayer in every night of Ramadan. There are twenty rakaats of
Taraweeh. It is Sunnat Muakkadah. They listen to the complete Quran in this prayer.
Muslims also search for the Night of Power in the last five odd nights of Ramadan. The Holy
Quran says, “Night of Power is better than thousand months.” Some Muslims also do I’tikaf for
the search of this night.

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 Muslims also pay Sadaqat-ul-Fitr in this month. The amount of this Sadaqah is 1.63kg of
wheat. It has to be paid from each member of the family to the recipients of Zakat. If a person is
unable to fast due to his old age or due to some permanent disease, he will give. Fidya. The amount
is 1.63 kg of wheat per fast. The holy Quran says, “For those cannot do it is a ransom the feeding
of one that id indigent.” [2:184] if a person breaks his fast intentionally without any valid reason he
will give Kaffarah. He has to keep sixty days fast continuously. If he cannot do this then he will
feed sixty needy people twice. Muslim stop the activities of Ramdadan when they see the moon of
Shawwal.

HAJJ (PILGRIMAGE)

Importance of Hajj:
Hajj is one of the five pillars of Islam. It is the only pillar which involves all types of
hardship. We have to give the sacrifice of time, money and energy. It is obligatory on every Muslim,
adult, sane and who have sufficient money to pay for their return journey to Makkah. That is why it
is made obligatory only once in the lifetime. The Holy Quran says, “Pilgrimage there to is a duty
man owe to Allah, those who can afford the journey.” [3:97] The Holy Prophet laid stress on its
importance. He said, “He, who is not prevented from performing the Pilgrimage by an obvious
necessity, a tyrannical ruler, or a disease which confines him at home, and dies without having
performed the pilgrimage, may die if he whishes a Jew or a Christian.” He also said, “One who
performs Hajj for the sake of Allah and therein abstains from obscene acts and words, wickedness
and sins, he returns so purified from sins as he was at the time when his mother gave him birth.”

Benefits:
Physical:
 It is good for our physical health as we have to walk a lot during the process of Hajj.
 It makes us punctual in our religious duties as we spend usually forty days practicing all
religious duties.
 It also makes us patient as during Ihram we have to remain away from quarreling and abusive
language.
 A person learns a lot about the Islamic world as he interacts with the Muslims of every corner of
the world.

Spiritual:
 A person feels closeness to Allah as he witnesses His House and other historical places of Islam.
 We suffer hardships of journey for the pleasure of Allah which strengthens our relations with
Allah.
 During Ihram we constantly recite Talbiya, which is an expression of love and deviation.
 By going around the Holy Ka’ba we express that is the center of our beliefs and all actions of
life.

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 We move from one place to other just to follow Allah’s commands to negate our intellect in front
of Him.
 By throwing pebbles towards Stan we express hatred and promise to obey Allah like Ibrahim.
 Sacrifice in also an expression of complete devolution and submission to God.

Communal:
 Hajj is a sign of Muslims unity as it the largest gathering of mankind in one place. Muslims
assemble around Ka’ba forgetting all their divisions and sects.
 It teaches them brotherhood as they respect and help other pilgrims though they do not know
them.
 They get an opportunity to discuss the problems of Islamic world and find out the solutions.
 They share their experiences and give good advice to other.
 People from all occupations come for the pilgrimage where they can discuss their economic
problems.

Kinds of Hajj:

There are three different ways of Hajj:

1. Ifrad: If a person performs Hajj without performing Umrah before it.
2. Qiran: If a person performs Umrah and Hajj in the same Ihram.
3. Tamattu: If a person perform Umrah first and removes Ihram and then he performs Hajj in a
different Ihram.

Method of Hajj:

Ihram:
Irham is an obligatory part of Hajj and Umrah. Ihram refers to the restrictions observed by a
pilgrim during the process of pilgrimage. For men it obligatory to wear unstitched clothes. So they
wear two unsown sheets preferably white. They cannot cover their heads and cannot wear the closed
shoes. Women cannot touch any piece of cloth with faces constantly. There are some restrictions for
both of them. They cannot cut the hair or nails. They cannot cut the trees. In case of violations of
these restrictions they have to pay Dum i.e. sacrifice a goat in the premise of Haram. They can’t use
perfumed items even. During Ihram they must avoid quarreling and foul language. They constantly
recite Talbiyah i.e. Labbayk….
Irham creates equality among the Muslims as everyone whether he is rich or poor, wears two
simple sheets of cloths. It also gives us the lesson of simplicity. In the state of Ihram we express that
we have forgotten even our own selves in the love of Allah.

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Intention:
After putting on Ihram we offer two rakaat nafal for the making the niyat of Ihram. After
prayer we say. “O Allah! I intend to perform Hajj or Umrah so make it easy for me and accept it
from me.” After that we recite Talbiyah and then all restrictions of Ihram come into effect.

Tawaf:
It literally means to go around something. In the chapter of Hajj it refers to go around the
Holy Ka’ba in a specific manner. The Holy Quran says, “Then let them complete the rites
prescribed for them perform their vows and circumambulate the Ancient House.” [22:29] Tawaf
in an obligatory part of pilgrimage.
First we do the intention. We say, “O Allah Intend to perform seven round around Ka’ba so
make it easy for me and accept it from me.” Then we do Islilam i.e. kiss the black stone. After that
we start going around the Holy Ka’ba anticlockwise. In the first three rounds men do Ramal i.e. they
walk briskly in the three rounds of the Holy Ka’ba. Whenever they come back to the black stone
they on Islilam.
After the completion of seven rounds, they offer two rakaat nafal near Station of Ibrahim.
The Holy Quran says, “And make the station of Ibrahim a place of prayer.” [2:125] Then we go to
Multazam and place ourselves on the wall and pray. It is place of the acceptance of prayers.

Sayi:
Sayi literally means running. It is the chapter of Hajj Sayi refers to running between the two
hills, Safa and Marwa. It is Wajib as the Holy Quran says, “Behold! Safa and Marwa are among
the Symbols of Allah. So if those who visit the House in the season or at other times should
compass them round, it is no sin in them.” [2:158] it is done in the remembrance of Hadrat Hajra
who ran between the hills in the search of water.
First we come to mount Safa and do the intention of Sayi. Then we start walking towards
Marwa. On the way there are two green lights. We have to run between them. At Marwa, one round
is complete. In this manner we have to complete seven rounds.

Cutting of Hair:
After Sayi we cut the hair Umrah is done. There are two ways of cutting of Hair for men.
They can shave their hair known as Halaq. They can also get their hair cut short known as Qasr. The
Holy Prophet did Halaq and prayed three types for those who did Halaq and fourth time he prayed
for those who did Qasr. Women can cut only a lock of their hair.
By cutting hair a person comes out of the restrictions of Ihram. Shaving off one’s hair
demonstrates one’s sincerity and humility to Allah without caring for one’s physical appearance.
Shaving or cutting of Hair is Wajib, and in the case of omission this Wajib one has to give the dum.

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Journey to Mina:
The process of Hajj starts on the 8 th of Dhul Hajj. The pilgrims wear Ihram for Hajj and go to
Mina. They reach there before midday. They spend time here till the sunrise of 9 th Dhul Hajj. We
just offer regular prayers and recite maximum Talbiyah.

Wuquf at Arafat:
After offering the Fajr prayer on 9th, pilgrims leave for the plain of Arafat. Stay in Arafat in
the most important part of Hajj. If a person fails to be there, his Hajj will void and he will offer the
Hajj again. The Holy Prophet said, “Hajj is halting at Arafat,” the time of this stay is from midday
of 9th till the daybreak of 10th Dhul Hajj. Pilgrims reach there before midday and offer Zuhr and Asr
prayers together in the time of Zuhr. Imam delivers Khutba of Hajj in the mosque of Namrah. Allah
reveals his countless blessing on this day in this plain. The Holy Prophet said, “When the day of
Arafat comes Allah descends to the lowest heavens, and praise them to the angels, saying, Look at
my servants who have come to me disheveled, dirty and crying from every deep valley, I call you to
witness that I have forgiven them.”
We should spend this time in reciting Talbiya, Istighfar and prayers. We leave the plain of
Arafat after sunset without offering the Maghrib prayers.

Wuquf at Muzdalifah:
After leaving the plain of Arafat, pilgrims move towards Muzdalifah. Stay in Musdalifah is
Wajib. The Holy Quran says, “Then when you pour down from Arafat celebrate the praises of
Allah at the Sacred Monument.” [2:198] Here we spend the whole night in the open sky. We first
offer Magrib and Isha prayers together in the time of Isha and then we do together forms of
worship. We offer offer Fajr of 10th Dhul Hajj. Then we collect 70 pebbles for Rami.

Rami:
It literally means to throw. In religious terms it refers to throwing pebbles to the symbolic
pillars of Satan. It is done in the remembrance of Hadrat Ibrahim, who rejected Satan over here when
he was going to slaughter his son, Ismael. Ther eare three pillars known as Jamarat. We throw
seven pebbles one after other on the biggest pillar (Jamarat-ul-Kubra) only the 10th and seven
pebbles to all of them starting from the smallest on the 11 th, 12th and 13th of Dhul Hajj. Other pillars
are Jamarat-ul-Wusta (middle one) and Jamarat-ul-Sughra (smallest one). Rami is wajb ritual of
Hajj but on 13th it is optional.

Scarifies:
After Rami pilgrims do sacrifice. It is done in the remembrance of Ibrahim’s sacrifice of his
son. It is Wajb only on those pilgrims who do Qiran or Tamuttu. It is done to pay thanks to Allah
who gave the opportunity to perform Hajj and Umra in the same journey. It must be done in the

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boundaries of Haram. If a person is unable to sacrifice. He can keep fasts for ten days, three before
Hajj and seven after the hajj. The Holy Quran says, “Then if you are in safety and whosever
performs the Umrah in the month of Hajj. Before the Hajj, he must slaughter a Hady such as he
can afford, but if he cannot afford it, he should observe fasts three days during the Hajj and seven
days after his return, making ten days in all.” [2:196]

Cutting of Hair:
The medhod of cutting of hair and its significance is already discussed.

Tawaf-e-Ifada or Ziyarah:
It is an obligatory part of Hajj. Without this Tawaf, Hajj is incomplete. It can be done from
the daybreak of 10th Dhul Hajj till the sunset of 12 th Dhul Hajj. The method is same as discussed
earlier. It is done in the normal dressing. We have to do the intention of Tawaf-e-Ziyarah.

Tawaf-e-Wada:
It is Wajib. It is done before the departure from Makkah, so it has no fixed date or time.
Method is same. Ihram is not required in it.

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 JIHAD
Jihad literally means struggle. In religious terms Jihad refers to struggle in the way of Allah to
establish righteousness and to eradicate evil. It is an honorable duty given to the Ummah of the
Holy Prophet. The Holy Quran says, “You are the best nations evolved for mankind you enjoin
good and forbid evil.” The Holy Prophet made it a duty of every Muslim to make an effort to shun
the evil from his community. He said: “Whosoever sees an evil among you should change it with
his hand, if he cannot so with his tongue and if he cannot so with his heart and this is the weakest
of faith.”
There are three main ranges in the meaning of Jihad. These are Spiritual Jihad, Mental Jihad
and Physical Jihad.

SPIRITUAL JIHAD
Spiritual Jihad means to fight against the evil force present in oneself. It is known as Nafs
Ammarah (Lower self). It orders as to commit the sins and evil things. It is the duty of a believer to
fight against this lower self. He must reject the evil inclinations and worldly temptations and it resist
him from preparing for life after death, the main purpose of this life. This fight within a person is
considered as spiritual Jihad. The Holy prophet once said while returning from a battle: “We are
returning from a smaller Jihad to a bigger jihad,” His companions inquired about the meaning of
his words so he explained that the fight they will be doing against their desires is bigger Jihad.
Islam has designed different things to crush the power of Nafs Ammarah. The most
important one is fasting. When we keep our self hungry and thirsty it helps us a lot in the resistance
of lower self. That was why the Holy Prophet said, “Fasting is a shield.” Once a person learns to
conquer and control his own self, he learns to live a life of a true Muslim. The Holy Quran says:
“Successful is he who purified (his nafs) and lost is he who succumbed (to nafs).” [91;9].

There is also a good force in us known as Nafs Lawwamah (self-reproaching). It makes us

feel guilty when we do something wrong. We should strengthen this force. Due to its importance the
Holy Quran says: “and I swear by the self-reproaching person (o believer).”
When a person gets full control over his lower self through Spiritual Jihad his Nafs becomes
Nafs Mutmainnah. At this level a person gets satisfaction only in Allah’s obedience and does not
like sinning.
There is another evil force of Satan who always tries to mislead us. The Holy Quran says,
“Indeed Satan is you obvious enemy.” It also says, “Indeed Satan is your enemy, so treat him like
an enemy,” He pours his evil ideas secretly into our heat and when we reject, he retreats for a while
but he comes back again to put the same idea. We should seek Allah’s refuge to get rid of his
whispering as taught in Surah Nas.

MENTAL JIHAD
This is known as Da’wah. Mental Jihad means to use the mental abilities an dintellectual
power to spread the word of Allah. The Holy Prophet did only mental Jihad when he was in
Makkah. He used to prove the oneness of Allah with logical arguments and rejected idol
worshippiong. He received very clear injunctions from Allah in this regard: “Therefore, listen not to
the unbelievers, but strive against them (by preaching) with the utmost Endeavour with it (the

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Quran). [25:52] The Holy Quran says: “Invite to the way of your Lord with wisdom and fair
preaching.”
All Muslims who are busy to spread the word of Allah through their speeches (Jihad bil
Lisan) or by writing books and articles (Jihad bil Qalam) are busy in mental Jihad. This is the most
effective Jihad in the contemporary world. Islam is fastest growing religion in many parts of the
world just because of mental Jihad. The people read about the miracle of the Holy Quran and
teachings about the rights of humanity and they get inspired by the religion of Islam. The main thing
is to communicate the right picture of Islam to them and remove the misconceptions crated by the
orientalists about Islam. This is possible only through mental Jihad. Muslims should use the latest
forms of communication and media to spread word of Islam. They can also role in changing the
mind of the people than swords. That was why the Holy Prophet said, “The ink of a scholar’s pen is
purer than the blood of a martyre.”
Muslims should always support the truth with their opinions. The Holy Prophet said: “The
greatest Jihad is to say the truth in front of the tyrannical ruler.” He said this because the
consequences of such an action of velour are very dangerous.

PHYSICAL JIHAD
Physical Jihad means to make an armed struggled in the way of Allah to defend Islam and
Muslims or to remove hurdles from the peaceful propagation of Islam. In Quranic terms it is known
as “Qital”. The term Jihad is most probably the most misunderstood and abused term today. It is
often wrongly translated as “Holy War.” An appropriate translation would be “Just War” as war is in
fact never Holy, but at times it is necessary for the benefit of human beings.
This form of Jihad is the ultimate form of struggle in the way of Allah when all other
methods and techniques have failed. Practically this is the most difficult way of Jihad because it
involves facing the enemies with their weapons and threat to life.
The Holy Prophet conducted physical Jihad either in order to give a lesson to the non
believers who crossed all limits to disturb the Muslim community like in badr and Khyber or to
defend his town of Madina like Uhad and Trench. The Caliphs conducted Jihad to spread the word
of Allah in the entire world.
The first passage that speaks about Qital in Quran begins by saying, “Fight in the
way of Allah those who fight you, but do not transgress limits, for Allah loves not transgressors.”
[2:109] the very first verse about Qital establishes the propose of armed struggle as self-defense and
explicitly prohibits excessive force.
As the land belongs to Allah, so Allah’s law has to be established on it. The true
believers invited the people towards Islam peacefully in a knowledgeable way. If they accept it so
that is the objective. If they refuse they will not be forced to accept Islam as Quran say, “Let there
be no compulsion in religion.” [2:256] Then they will be offered to pay Jizya and in return they will
be given religious freedom and protection of life and property. If they will reject this offer then
Muslims will declare Jihad. This was the way of companions conducted Qital. In contemporary
world it can not be practiced in this way but now it is done for the defense of Muslims it is said in
Quran, “Permission to fight has been granted to those against whom war has been waged, because
they have been treated unjustly, and Allah is certainly able to help them”[22:39]
The teachings of Abu Bakr clarify the ethic of armed struggle. He taught his companions the
following ethics:

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 Do not commit treachery or deviate from the right path.
 Do not mutilate the dead bodies.
 Do not kill women, children or aged men.
 Do not harm fruit-bearing trees.
 Do not steal the food of enemies.
 Protect rabbis, priests and monks.

The scholars of Islamic law have identified other war ethics from the practice of Prophet
Muhammad:

 Do not wage wars of hostilities.

 Only a state leader can declare war.
 Struggle only for good purposes.
 Do not wage war to seize land or to expand territory.
 Do not poison wells or food stocks.
There are well defined conditions in the Quran and Sunnah about carrying out the Physical Jihad.
Firstly it has to be decided by the State and not by the individual volunteers. Secondly those who go
for Jihad should be free and independents Muslims and are required to have a collected social system
that is governed by an Ameer or Chief. In the absence of these conditions Jihad is forbidden. The
Holy Prophet said, “Jihad (Qital) is obligatory on you only in the presence of a Muslim ruler.”
Thirdly the Muslim community should have sufficient force to counter the enemy. The Holy Quran
says, “And prepare for them what you can afford from power and steeds of war.”

REWARDS OF JIHAD AND MARTYRDOM

Jihad is considered the most highly reward able action in Islam. The Holy Quran says,
“Allah has indeed bought from believers their lives and their properties in exchange of Paradise.
They fight in the way of Allah so they kill and they get killed.” Once the Holy Prophet was asked:
who is the most excellent of man? He replied: “The one who fights in the way of Allah with his
person and his property.” According to another hadith he said, “A day or a night in the way of
Allah is better than this world and the things in it.” The faith of a person remains incomplete
without having at least the desire to participate in Jihad. The Prophet said, “If a person died and he
did not do jihad and did not encourage himself on it, he died on the branch of hypocrisy.” The
Holy Prophet said, “paradise lies under the shadow of sword.”

The true martyr receives high rewards in Hereafter for putting down his or her life for the greater
good. God forgives the sins of a martyr, and grants him or her, the highest levels of paradise and
right to intercede. According to a Hadith a martyr will intercede for seventy believers. The Holy
Quran says for a shaheed: “And say not of those who are slain in the way of Allah they are dead,
nay! They are living though you perceive it not.” Even the Holy Prophet wished to be killed in the
way of Allah. He also said that only a shaheed will desire in paradise to come back into this world
and to give his life again.
Martyrdom can take place anywhere, not just on the battle field. Any Muslim who dies in a
sincere effort to bring good to the world becomes a martyr. However martyrdom comes only to those
whose hearts fight sincerely for the sake of Allah, and not to those who seek worldly admiration.

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 MUHAMMAD (PBUH) AS THE SEAL OF PROPHETS

Muslims believe that the Holy Prophet was the last Messenger of Allah and no messenger
will come after him. If a person does not believe in it, he will out of the circle of Islam. It is one of
the major Muslim beliefs as it is mentioned in various verses and Ahadith.

The Holy Quran says: “Muhammad is not the father of any of your men but he is the
Messenger of Allah and seal of Prophets.” [33:40]. The word seal signifies that no one can be
added in the chain of prophets after Muhammad as no word can be added in a sealed document. The
last revelation of the Holy Quran which was revealed in the plain of Arafat says: “This Day have I
perfected your religion for you, completed My favor upon you and have chosen for you Islam as
your religion.” [5:3]. So as religion is completed and perfected so there is no need of any other
prophet to come. In the beginning of Surah Baqarah [2:4] Allah mentioned that believers are those
who believe in what was revealed to the Holy Prophet and what was revealed before him only. It
means that no more revelations will come after the Holy Quran which also proves the finality of
prophethood on the Muhammad (pbuh).

The Holy Prophet himself laid emphasis on this belief. He said; “I am the seal of prophets
and no prophet will come after me.” Once he said in the praise of Hadrat Umar: “If there would be
any prophet after me Umar would be that prophet but I am the last messenger of Allah.” At
another place he said that the prophets are like the brick left over, so I am that brick. When the Holy
Prophet was going for Tabuk Expedtion, he sent Ali back to Madinah appointing him as his deputy
in Madina and he said: “You are with me as Haroon was with Musa but Haroon was a messenger
and you are not a messenger as I am the last messenger of Allah.”

A prophet is sent to the world in one of the following three cases;

 When no prophet was sent before
 When the teachings of the previous prophet got corrupted.
 When the teachings of the previous prophet became outdated.
After the Holy Prophet none of these cases is found. His book, Quran, is present today in
actual form as Allah himself has taken the responsibility of its protection. It contains comprehensive
guidance and infinite knowledge so it will never become outdated. He was the only messenger
whose biography, sayings and doings were recorded comprehensively and are present today with
authenticity. In the presence of this guidance we do not need any other prophet. That was why the
Holy Prophet said in his last sermon: I am leaving behind me two things, if you will hold them
fastly you will never be misguided, Quran and my Sunnah.” After the Holy Prophet the authority
of making new laws according to the need of society is given to the knowledgeable and pious
religious scholars. They perform Ijma which is always based on Quranic principles and guidance
given by the Holy Prophet.

The Holy Prophet was also the universal messenger of Allah. Unlike previous prophets his
prophethood was not specified with limits of time and space. He was sent as the messenger for all
mankind and jinn. The Holy Quran says: “Say (O Prophet) O mankind! Indeed I am sent as the
Messenger of Allah towards all of you.” At another place the Holy Quran says: “And We sent you
not save for the entire mankind.”

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 MUHAMMAD (PBUH) AS MODEL OF EXCELLENCE
(OUTSTANDING QUALITIES OF THE PROPHET)

The Holy Prophet was sent to the world as a perfect human. He was sent as a role model for
mankind. Whatever he did or said is a part of Islamic law. His character was the highest standard for
humanity. The Holy Quran said: “Indeed in the Messenger of Allah you have a good example to
follow…” [32:21] When Hadrat Ayesha was asked about the character of the Holy Prophet, she that
whatever is written in the Holy Quran was the Prophet’s character. There is a brief description of
few of the prophet’s various outstanding qualities.

HONESTY AND TRUTHFULNESS:

The Holy Prophet (pbuh) was given the titles of Sadiq (truthful) and Amin (trustworthy) by
Quraysh even before being the Messenger of Allah as he never deceived any one and never lied even
in small issues. Hadrat Khalidja sent him to Syria with her merchandise. She also sent her slave
Mysarah of observe his dealings. On return Mysarah praised his honest and fair transactions. When
the Holy Prophet gathered Makkans near Mount Safa, he asked: If I say an army is ready to attack
you on the other side of the Mount, will you believe me or not? They all said; Why not? As you are
truthful person. At the time migration, when the Makkans were standing to kill him, the Holy
Prophet appointed Hadrat Ali to return the valuables to the respective owners. The Holy Prophet
condemns all forms of cheating He said: “The one who cheats is not amongst us.” He highly
appreciated the honest traders. He said: “An honest trader will be with prophets, truthful and
martyrs.”
He strictly condemned lying and considered it a sign of disbelief. He said: “A believer can
do any sin but he will never lie.” The Holy Quran also says that the curse of Allah is on the liars.
The Holy Prophet said; “There are three evidences of a hypocrite: when he says he lies, when he
makes a promise he breaks it, and when he is entrusted for something he proves to be dishonest.”
The Holy Quran says: “O you who believe! Fulfill all obligations.” The Holy Prophet never
violated any treaty he signed like the treaty of Hudaibiyah and the Charter of Madina.

JUSTICE:
The Holy Prophet was so just that even the enemies of Islam had blind faith in his justice.
The first event which showed his ability to solve the deputes with justice was of fixing of Black
Stone. The leaders of Quraysh were on the brink of fighting but the Holy Prophet solved it in such a
nice way that everyone got involved in it and all of them were satisfied.
When the Holy Prophet entered Madina every one wanted to make him his guest, but he said
that all of were equal for him so wherever his camel sit he will be his guest. He signed the Charter of
Madina with Jews and all the clauses of that Charter were based on justice that was why the Jews
signed it without objection. The Holy Quran also says: “Be just, it is next to piety.” There are
incidents in the Prophets life in which he gave the judgment in the favour of a non-believer against a
Muslim because that was the requirement of justice.
Once a lady, who belonged to an influential family, stole something. The Holy Prophet
ordered to cut her hand. Osama Ibn Zayd was sent to request him to relax her from the punishment
but the Holy Prophet got angry on it and said: “Even if my daughter Fatima will steal something I
will cut her hand.” When a companion wanted him to be the witness on injustice.

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 The Holy Prophet treated his wives with justice. He used to draw in their names to take one
of them with him during travelling. He took permission from all wives to spend his last days in the
chamber of Hadrat Ayesha as he was sick.

SIMPLICITY:
The Holy Prophet was the head of the state of Madina, even then he spent a very simple life.
He lived in the small rooms built with his Mosque. There was no luxury in those rooms. He used to
sleep on mat or on the mattress of leather. Once Hadrat Umar said that the emperors of Persia and
Byzantine are enjoying the worldly luxuries and you are the beloved messenger of Allah and spend
such a simple life. The Holy Prophet said: “For them is this world and for us is the next world.” At
another occasion he said: “Indeed the luxuries are the luxuries of paradise.” He ordered his
followers also to be simple in their life. He said: “Be in this world as if you are a traveler or a
wayfarer.”
He had two pieces of clothes which were at times had patches. He never had two different
type of food in one mean. Many a times there was nothing to cook in his house for continuous many
days. they just ate the dates and drank milk or water on it. He never kept servants and slaves but
preferred to do his work with his own hand like he did mending of shoes, patching of clothes and
milking of goats. He worked like a common person in the building of mosque and digging of
trenches.
He did not have any special place to sit but he sat on ground with other companions. A new
corner could not recognize him with his distinctive appearance. He was approachable. Anyone could
come and meet him in his mosque. He gave respect to everyone and paid full attention to those who
talked to him. He ordered his companions not to stand for him when he enters a gathering. He
strictly condemned those who feel proud of themselves.

FIRMNESS AND DETERMINATION:

He was extremely firm in his mission. Quraysh turned every stone to stop him from
preaching but he continued it in all thick and thin. He suffered physical and mental tortures but
nothing could shake his intentions. Once a delegation of many Makkan leaders came to Abu Talib
and demanded him to stop Muhammad from preaching but he said: “If they would place the sun in
my right hand and the moon in my left hand on the condition that I abandon this course, I would
never abandon it, until Allah had made me victorious or I die therein.”
They also gave him attractive offers of bribe but he put down all such offers. The attractions
of the world could not divert him from noble mission. He and his family faced painful socio-
economic boycott for continuous three years but even then he did not surrender. He tried to preach in
Taif but he was stoned by them. A person would definitely become hopeless after such a bad
response but he was not. He designed new strategies and focused on outsiders who visited Makkah
for Hajj and finally he got response from Yathrib.
In Madina he faced opposition from three different directions: Quraysh, Jews and hypocrites,
but he faced them wisely and firmly and finally emerged as a successful leader. He faced three times
larger force in almost every battle with very less equipment but never retreated and defeated his
enemies. The event of Hunain is very good example of his firmness in battle field when everyone
was running to save his life but he was moving ahead with no sign of fear on his face.

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