p2 Short Notes

According to the Syllabus of:
JAWAID AURANGZAIB O LEVEL ISLAMIYAT
O Level Islamiyat
KEY NOTES
(Short Notes of
Paper 2)
Student’s Guide Book
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Jawaid Aurangzaib
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Index
Sr. No Topic Page No.
1. Selected Ahadith 04
2. The history and importance of Hadith 17
3. 25
The Rightly Guided Caliphs
4. 51
Artilces of Faith and Pillars of Islam
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Hadith 1
‘Religion is sincerity.’ We said: ‘To whom?’ The Prophet said: ‘To Allah, his Book, his Messenger, the leaders of the Muslims and to
their common people.’
(a) Main Teaching
1. Islam demands sincere and genuine faith.

2. This sincerity is needed in the fundamental beliefs as well as towards the leaders and the members of the community.
3. This means strong belief in Tawhid (oneness of God), the divine message of the Quran and the messenger of God who
conveyed this Message to us.
4. Also, the leader of the community, who follows the Quran and Sunnah, should be sincerely followed:
5. “And obey God and obey the Messenger and those charged with authority among you.” (4:59)
6. Finally, Muslims should believe in respecting and caring for the fellows in the community.
(b) Importance
1. Belief in Tawhid, Quran and the last Messenger is demonstrated by following the eternal guidance of the Quran and Sunnah.
2. Muslims should observe the five pillars of Islam:
3. “And establish regular prayer and pay the charity tax”
4. As for cooperating with the leader of the community, Muslims should remember the speech of Abu Bakr on his election as
caliph:
5. “Help me if I am in the right, set me right if I am in the wrong”
6. Similarly, sincerity towards fellows should be expressed by being kind, polite and respectful to them.
Hadith 2
None of you believes until he wants for his brother what he wants for himself.
(a) Main Teachings
1. Muslims are bonded together with common faith:

2. “Believers are a single brotherhood” (49:10) this bond of fraternity has been established by God Himself, and so, all Muslims
should make it part of their faith.
3. A heart without love and care for the fellow Muslims is devoid of true faith, & so, genuine faith is linked with affection for the
other members of the community.
4. “None of you believes” refers to imperfect faith, and not absence of faith. This means that any believer might fall prey to a
lack of love for fellows.
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(b) Importance
1. Muslims should negate selfishness, promote spirit of sacrifice and love for the fellow Muslims
2. Should develop a sense of collective welfare and make efforts to ensure comfort and benefits for others as much as for
himself:
3. “It is more beneficial for one to give his land free to his brother than to charge him a fixed rental” and:
4. “That you desire for others that what you desire for yourself”
5. True believers should not look down upon others and should not taunt them or call them by offensive nick names.
6. They are also not supposed to break ties with fellow brothers and should take initiative in re-establishing good relations.
Hadith 3
Let him who believes in Allah and the Last Day either speak good or keep silent, and let him who believes in Allah and the Last Day be
generous to his neighbour, and let him who believes in Allah and the Last Day be generous to his guest.
(a) Main Teachings
1. Power of speech not only a great bounty by God but also a means of expressing faith:
2. “He has created man. He has taught him the speech (and intelligence),” (55:3, 4)
3. With this belief, a believer should learn, “To keep quiet is better than telling a bad thing”
4. Several evils, transgression and indecencies originate form misuse of the tongue.
5. Similarly, faith is also linked with good social conduct because Muslims believe that observance of acts of worship is one
aspect and being kind to others is another aspect of demonstrating faith.
(b) Importance
1. Muslims should avoid all indecencies : “Believers will surely get through ………who avoid vain talk” (23:1-2)
2. They should show hospitality towards those around them e.g., neighbors & guests: “He is not a true believer who eats to his
fill but his neighbor sleeps hungry” and
3. “Whoever believes in God and the last day should not harm his neighbor, and whoever believes in God should honour his
guest”
4. The Prophet set several examples of hospitality, towards both Muslims and non-Muslims.
Hadith 4
A man asked the Messenger of Allah (may Allah bless him and give him peace): Do you think that if I perform the obligatory prayers,
fast in Ramadan, treat as lawful that which is lawful and treat as forbidden that which is forbidden, and do nothing further, I shall
enter paradise? He said: Yes
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(a) Main Teachings
1. This Hadith sums up the secret of entry to Paradise.

2. Prayer and fasting are the two of the five pillars on which is erected the building of faith:
3. “He who gives up prayer has indeed disbelieved.”
4. “What stands between a believer and disbelief is abandonment of regular prayer”
5. “The fast is a shield (against Satan).”
6. These two pillars train believers to believe in the importance of the lawful and the unlawful.
7. “…….he (the Prophet) allows them as lawful what is good and prohibits them from what is bad” (7:157)
(b) Importance
1. Muslims should be regular and punctual in daily prayer as it keeps them from evils:
2. “Verily, regular prayer refrains from shameful and unjust deeds” (29:45)
3. They should fast in Ramadan to promote self-restraint
4. Observance of both these trains them to tell right from wrong and earn by Halal (permitted) means while shunning all Haram
(forbidden) actions:
5. “So take what the Messenger gives you and refrain form what he prohibits you” (59:7)
6. Such self-training will ensure individual and collective welfare in this world and the Hereafter.
Hadith 5
Every person’s every joint must perform a charity every day the sun comes up: to act justly between two people is a charity; to help
a man with his mount, lifting him onto it or hoisting up his belongings onto it is a charity; a good word is a charity; every step you
take to prayers is a charity; and removing a harmful thing from the road is a charity.
(a) Main Teachings
1. Muslims should consider all their physical powers as a gift of God

2. This will enable them to express gratitude to God by helping fellow Muslims in daily matters
3. They should consider such acts as charity e.g., settling disputes of the people and removing harmful objects from the roads.
4. Such acts should be equated with exerting energy in the worship of God
5. Islam encourages charity and other measures that benefit others: “The best among the people are those who are a source of
benefit to the people” (Hadith)
(b) Importance
1. True believers should shape their conduct in such a way as can help the fellows in day to day affairs.
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2. They should try to end disputes between fellows because the Quran says: “Believers are a single brotherhood; therefore
make peace between your two contending brothers” (49:10)
3. They should hurry to offer their prayer, share the burdon of fellows and, wherever possible, remove anything harmful from
thoroughfares.
4. This they should do along with other acts of charity because Islam has broadened the scope of charity.
Hadith 6
Whosoever of you sees an evil action, let him change it with his hand, and if he is not able to do so then with his tongue, and if he is
not able to do so then with his heart, and that is the weakest of faith.
(a) Main Teachings
1. Islam teaches its followers to first establish a true Islamic society based on the teachings of the Quran and Sunnah
2. It further commands them to defend the society against all possible evils with whatever available resources.
3. This involves use of physical force or verbal rejection or at least condemning it from heart, though it is the lowest degree of
faith of a believer
4. Believers should remember that struggle against evil is a constant phenomenon as the ultimate source of evils is Satan:
“Verily Satan is an avowed enemy to man” (12:5)
(b) Importance
1. Eradication of evil involves struggle of varying degrees depending on the available resources with the Muslim community and
government.
2. If sufficient resources are available, then the Muslim state may permit physical Jehad:
3. “Believers……….. strive hard in God’s way with their possessions and their own selves” (49:15)
4. Otherwise, evil may be suppressed through speech or writings, and in case an individual believer is unable to utilize either
resource, he is required to shun evil internally.
5. The best way of doing this might be to seek God’s refuge: “Say I seek refuge with the Lord of day-break. From the evil of the
things created” (al-Falaq)
Hadith 7
It was said: O Messenger of Allah, who is the most excellent of men? The Messenger of Allah (may Allah bless him and give him
peace) said: ‘The believer who strives hard in the way of Allah with his person and his property.’
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(a) Main Teachings
1. Jehad or struggle in the way of God is an act of worship and shows genuineness of faith.
2. Jehad is aimed at suppressing evil, stopping aggression and transgression but within the limits prescribed by the code of
conduct of war in Islam.
3. Muslims believe that all their physical and financial resources are granted by God, and so, they develop the spirit of placing
them at God’s disposal.
4. Therefore, according to their belief, those who sacrifice their lives during Jehad, are not dead:
5. “Nay, they live, finding their sustenance in the presence of their Lord.” (3:169)
(b) Importance
1. Jehad is the ultimate expression of one’s faith as it involves sacrificing everything in God’s way and defending Islam.
2. Those engaged in Jehad are trained to sacrifice their belongings and lives without hesitation: “Fighting is prescribed to you
though you may dislike it” (2:216)
3. For this reason, the Quran and the Prophet have repeatedly admired those busy in Jehad and ranked them as the best
Muslims.
4. The Holy Prophet fought battles, received wounds and also witnessed martyrdom of his close associates.
5. He declared his uncle Hamza as “the chief of all the martyrs” as he had first migrated twice for Islam and later, laid down his
life in the battle of Uhud.
Hadith 8
The Messenger of Allah (may Allah bless him and give him peace) said: ‘Whom do you count to be a martyr among you?’ They said:
O Messenger of Allah, whoever is killed in the way of Allah is a martyr. He said: 'In that case the martyrs of my community will be
very few! He who is killed in the way of Allah is a martyr, he who dies a natural death in the way of Allah is a martyr, he who dies in
the plague in the way of Allah is a martyr, he who dies of cholera in the way of Allah is a martyr.’
(a) Main Teachings
1. The Hadith has expanded the scope of martyrdom by including those not involved directly in any physical fight/struggle
(Jehad) in God’s way.
2. Muslims are taught to believe that there are a number of non-war martyrs and they include those who endure any sudden or
prolonged pain that eventually kills them.
3. For example, natural death, death from plague and cholera.
4. The Prophet has repeatedly said “in the way of God” and that means to die in a state of strong faith in God.
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(b) Importance
1. Believers should be ready to lay down their lives in God’s way only.
2. They should develop the spirit of withstanding all serious and fatal sufferings with a strong belief that everything is by the
supreme will of God Almighty who alone has power to give life and death.
3. They should be ready to sacrifice their lives while fighting on God’s command as well as while suffering any physical ailment
with this Quranic instruction:
4. “…….but give glad tidings to those who patiently preserve. Who say, when afflicted with calamity: To God we belong, and
to Him is our return” (2:155-156)
5. This way, serious ailments and sudden trials will not shake their faith.
Hadith 9
No one eats better food than that which he eats out of the work of his hand
(a) Main Teachings
1. Islam related struggle for lawful earning with the performance of obligatory rituals:
2. “To earn a clean living is also a duty next to the obligatory duties of faith” (Hadith)
3. Islam instructs the believers to work hard and earn by legitimate and fair means without dependence on others: “One who
works for himself is a friend of God”.
4. This means the Muslims should believe that hardwork of any kind is a means of earning not only material bounties but also
God’s pleasure and favour.
(b) Importance
1. The Muslims should follow the example of the Prophet who set several guiding examples.
2. He would mend his shoes and clothes, work as ordinary worker in the construction of the mosque and digging of the ditch.
3. They should reject all such unlawful and undesirable means of earning as bribery, usury (riba) and beggary because the
Prophet strictly warned his followers of the consequences of these antisocial practices:
4. “The one who offers and the one who accepts the bribe will both go to the Fire of Hell”.
5. They should obey the Quranic command:
6. “Eat of what is on earth, lawful and good, and do not follow footsteps of Satan” (2:168)
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Hadith 10
One who manages the affairs of the widow and the poor man is like the one who exerts himself in the way of Allah, or the one who
stands for prayer in the night or fasts in the day.
(a) Main Teachings
1. Islamic teachings train the believers to develop a sense of fulfilling the rights of God as well as those of the fellow beings.
2. Islam strictly instructs us to take care of the less privileged in the society. Such people have been equated by the Prophet to a
regular worshipper and the one who strives in the way of God.
3. The Quran links true faith with a supportive attitude towards the poor and declares those who fail to do so as the rejectors of
faith:
4. “Have you seen the one who denies the judgement?....... and who does not encourage the feeding of the indigent”. ( 107,
al-Ma’un)
(b) Importance
1. The Muslims should follow the example of the Prophet who married the widow and often gave away his share of meal to
those in need:
2. “ Nor repulse the petitioner unheard” (al-Duha, 93)
3. They should support those in need by regular charity and almsgiving in a way that the honour of the needy is not hurt: “There
is a man who gives charity and conceals it so much that his left hand does not know what his right hand spends” (Hadith)
4. This means there should be no showing off.
5. The best way of supporting a widow is her remarriage with her consent as it is the Sunnah of the Prophet.
6. The weak in the society should be supported and taken care of, just like the Prophet himself did in Makka and Madina.
Hadith 11
‘I and the man who brings up an orphan will be in paradise like this.’ And he pointed with his two fingers, the index finger and the
middle finger.
(a) Main Teachings
1. Islam instructs its followers to be caring and considerate towards the unsupported and the needy.
2. It promises greater rewards for such noble attitude, e.g., earning the pleasure of God and closeness to His Messenger.
3. It also associates such nobility with the love for God:
4. “And they feed for the love of God, the indigent, the orphan and the captive” (76:8)
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5. Care and support of the orphan is greatly admired by the Quran and Sunnah, as both promise huge rewards for those who are
kind towards the orphan.
6. This Hadith guarantees such people closeness to the Prophet in Paradise → for any believer this is no less than a fabulous
award in the Hereafter.
(b) Importance
1. The Prophet, himself being an orphan, always took special care of the orphan and the needy.
2. He was reminded in Surah al-Duha: “Did He not find you an orphan and give you shelter? ”
3. He therefore, showered special love on the orphan
4. Muslims should imitate his examples in whatever possible ways
5. They should donate generously for the orphanages run and maintained by various charity organizations.
6. They should adopt orphan children in the light of the admiration expressed by the Prophet, “ the best Muslim house is that in
which an orphan is well treated”.
7. Such noble tasks strengthen the communal bonds among the members of the Muslim community.
Hadith 12
The Messenger of Allah (may Allah bless him and give him peace) sent Abu Musa and Mu‘adh ibn Jabal to Yaman, and he sent each
of them to govern a part. Then he said: ‘Be gentle and do not be hard, and cause rejoicing and do not alienate.’
(a) Main Teachings
1. This Hadith highlights the importance of the responsibilities of a Muslim ruler

2. Being the leader of the Muslim community is a huge responsibility and a great trust of God with the ruler.
3. A Muslim ruler is required to consider himself the custodian of his people, responsible for their prosperity and welfare:
4. “Leader of the community is indeed its servant” (Hadith)
5. “Your best rulers are those whom you love and they love you” (Hadith)
6. Such an attitude is based on a strong sense of accountability before the people as well as the Supreme Lord.
7. True Muslim rulers try their best to win the hearts of their people by kindness and by being very close to them, avoiding any
degree of harshness.
(b) Importance
1. The Prophet and his four successors set glorious traditions about how to act as rulers
2. They devoted their energies for the general welfare and collective prosperity of their people
3. Muslim rulers need to follow these model rulers who ruled not only the state but also the hearts of their subjects.
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4. They should remove all barriers that separate them form their people and should treat them in a kind and fatherly way so
that people do not fear but respect them with sincerity.
5. Caliph Ali remarked: “The state might survive with paganism but might not survive with injustice”.
6. They should ensure justice and follow this instruction of the Prophet: “Make things easy and don’t make them hard, and
cheer up people and don’t repel them”.
Hadith 13
He who studies the Qur’an is like the owner of tethered camels. If he attends to them he will keep hold of them, but if he lets them
loose they will go away
(a) Main Teachings
1. The conduct of the Muslims depends on the degree of their association with the Quran because it is the basis of their lives.
2. The Prophet has linked this bond with the ownership of the tethered camels
3. As long as the camels are supervised and kept tethered, they remain under control.
4. Similarly, as long as a Muslim remains attached to the Quran by recitation, learning and comprehending it, the Quran
continues to benefit him; but if this relation is weakened, the effect of the Quran gradually fades away.
5. The Prophet admired those devoted to learning and teaching of the Quran: “The best among you is the one who has learned
the Quran and teaches it”
(b) Importance
1. The Muslims should encourage regular recitation and learning the Quran by heart so that their ties with the Quran are
strengthened”
2. “Keep refreshing your knowledge of the Quran for I swear by Him in whose hand is my soul, that is the more liable to
escape than camels which are tethered”
3. The Quran should be recited in the manner prescribed by the Quran itself: “And recite the Quran in slow, measured rhythmic
tones” (73:4)
4. Also, its message should be comprehended in order to shape our conduct according to the Quranic command.
Hadith 14
May God show mercy to a man who is kindly when he sells, when he buys, and when he demands his money back.
(a) Main Teachings
1. Economic teachings of Islam stress on honesty and justice on one hand, while mercy and lenience on the other.
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2. Buyers and sellers should not have any intention of exploiting or cheating each other:
3. “One who cheats is not among us” (Hadith)
4. Sellers should believe that honesty and generosity are liked by God.
5. Buyers similarly should not have any ill intention of exploiting any weakness of the seller.
6. Creditors should believe that God alone enabled him to be a source of helping those in need and so, he should develop spirit
of magnanimity when some needy person approaches him.
(b) Importance
1. The Prophet conducted trade with full honesty and dedication

2. He would not hide defects of merchandise while selling any items.
3. Muslim traders should follow this and should not try to unduely maximize profits.
4. While buying anything, Muslims should observe some limit of bargaining so that the seller does not feel uncomfortable.
5. A creditor should be generous enough to give any relief to the debtor because the Prophet greatly admired such degree of
kindness:
6. “Whoever has a claim on a brother which is payable and he allows respite to the debtor in his payment, he will be given
the reward of charity”.
7. Islam forbids any usury and instructs to extend “the beautiful loan” (Interest-free loan).
Hadith 15
God will not show mercy to him who does not show mercy to others.
(a) Main Teachings
1. Among all attributes of God, mercy is very special because according to a Hadith-i-Qudsi:“Truly My mercy overcomes My
wrath”
2. God, therefore, loves those who show mercy to others, and He commands the Muslims to seek His mercy and extend mercy
on others.
3. The Holy Prophet is called “mercy for all creatures” in the Quran (21:107)
4. The Prophet encouraged his followers to keep alive the spirit of mercy and compassion so that they get entitled to God’s
mercy in the Hereafter.
5. None can be more ill-fated than the one who gets deprived of God’s mercy.
(b) Importance
1. The Muslims are required to follow the footsteps of the Prophet who never cursed his enemies and insultors in Makka, Taif
and the battlefield.
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2. In the battle of Uhud, when some companion asked him to curse the Makkans, his reply was:
3. “I have not been sent to curse”
4. He kindly treated captives of Badr and forgave his fatal enemies on the conquest of Makka.
5. Muslims today may imitate such noble conduct and generosity of heart.
6. They should not overburdon their employees and should have the moral courage of forgiving the insultors because they will
receive huge reward from their Lord:
7. “Be compassionate to those on earth and He, who is in the heavens, will be compassionate to you”.
Hadith 16
The believers are like a single man; if his eye is affected he is affected, and if his head is affected he is all affected.
(a) Main Teachings
1. Islam established the universal Muslim brotherhood when the Prophet migrated to Madina:
2. “The believers are a single brotherhood” (49:10)
3. All Muslims regardless of social and geographical background were united as a single community.
4. Since it is a divine arrangement, all Muslims are bound to observe it
5. They should develop a strong sense of belonging to the same community or family so that if any of the fellows experiences
discomfort, he too should feel it.
6. The Prophet also used another comparison :
7. “One believer to another is like the bricks of a building; each one is holding and supporting the other”.
(b) Importance
1. The believers may follow this Hadith in a variety of ways.

2. The Ansar of Madina accommodated the Muhajireen of Makka by sharing all their assets with them.
3. During congregational prayers and the pilgrimage to Makka, Muslims come closer to each other and this trains them to share
joys and sorrows.
4. They should care for fellow Muslims in hour of need and trials
5. The Prophet linked true belief with a sense of brotherhood: “you cannot be true believers unless there is reciprocal love
among you”.
6. They can also promote unity by collectively following the Quranic guidance :
7. “And hold fast all together the Rope of God and do not be divided” (3:103)
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Hadith 17
Modesty produces nothing but good.
(a) Main Teachings
1. Moral teachings of Islam are intimately linked with modesty

2. Modesty is the barrier, like piety, against all indecencies and evils and is thus a source of strengthening faith and submission
before divine commands.
3. The Prophet said: “Modesty and faith are companions; when one is taken away, the other follows it”
4. So, modesty strengthens and accompanies faith, and faith, in turn, promotes mental piety.
5. Mental piety reflects a believer’s obedience to God and is a means of earning God’s favor.
6. Modesty is antidote to evil acts and disobedience to God.
(b) Importance
1. Islam teaches ways of observing modesty both towards God and the fellow members of the community.
2. Regular prayer effectively wards off evil thoughts and actions :
3. “for prayer restrains from shameful and unjust deeds” (29:45)
4. This way, a believer’s conduct is shaped according to the divine commands and guidance.
5. Another way of observing modesty is to put interests of fellows before one’s own interests:
6. “None of you truly believes unless he desires for his brother that what he desires for himself.” (Hadith)
7. Such an attitude surely eliminates evils and social problems so that a balanced society develops.
Hadith 18
He who has in his heart as much faith as a grain of mustard seed will not enter hell, and he who has in his heart as much pride as a
grain of mustard seed will not enter paradise.
(a) Main Teachings
1. According to Muslim belief, true faith alone guarantees a believer’s salvation from the fire of Hell and entry to Paradise.
2. Faith promotes the spirit of submission before the will of God and thus negates pride.
3. Pride symbolises disobedience as is evident from Satan’s refusal to obey God:
4. “We said to angels: “Bow down to Adam”, and they all bowed down except for Iblis; he refused and was haughty” (2:34)
5. A believer with the slightest degree of faith will eventually be freed from Hell and a person with the slightest amount of pride
will be denied Paradise and driven to Hell: “Is there not in Hell an abode for the Haughty” (39:60)
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(b) Importance
1. Muslims should promote humbleness and submission before God so that they earn His blessing.
2. The Quran mentions the ways of being humble towards God and reward of such attitude:
3. “The believers must eventually win through. Those who humble themselves in their prayers” (23:1, 2)
4. By strengthening a sense of humility, pride can be effectively resisted and controlled.
5. This ensures pleasure of God:
6. “for God does not love the arrogant” (4:36)
7. Following the divine guidance is the best means of promoting humility and resisting pride.
Hadith 19
The world is the believer’s prison and the unbeliever’s paradise
(a) Main Teachings
1. God is the Creator of this world and the Hereafter.

2. He created charms in this world to test His obedient servants.
3. A believer is trained by Islamic teachings to consider this world a prison where he is not free to live a life of his choice and so,
can’t get attached to it just as a prisoner can’t develop a lasting association with the prison.
4. A true believer gradually develops an approach to the worldly life that the Quran mentions as:
5. “What is the life of this world but play and amusement? But best is the home in the Hereafter.” (6:32)
6. He strongly believes in the eternal joys of the Hereafter whereas a non-believer is fully enticed by the temporary glow of this
world and thus, denies the Hereafter.
(b) Importance
1. A staunch belief in the temporariness of this world and eternity of the life after death is demonstrated by a believer’s
submission to God’s will:
2. “Say ‘I believe in God and then act uprightly.” (Hadith)
3. He lives in this world just as a prisoner or a stranger in the light of this instruction of the Prophet:
4. “Live in this world as if you were a stranger or a wayfarer” Unlike the non-believers who are totally absorbed in the world, a
believer considers his life as a testing phase or a cultivating ground the fruits of which will be awarded in the Hereafter:
5. “This world is a seedbed for the Hereafter” (Hadith)
Hadith 20
God does not look at your forms and your possessions, but he looks at your hearts and your deeds.
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(a) Main Teachings
1. This Hadith categorically declares the criterion by which God judges actions and conduct.
2. God does not consider outward appearance or worldly gains made by a person.
3. He simply considers a person’s conduct and the intentions behind it because the Prophet clearly stated in another
Hadith: “Actions are judged by intentions”
4. However good appearance we may carry and whatever success we get, God is so supreme and high that everything is
worthless before Him because He is “Lord of all the worlds” and “He knows secrets of hearts.”
5. So, a true believer strives to act according to the Quran and Sunnah and with sincerity of intention.
(b) Importance
1. Muslims should struggle to live a righteous life instead of focusing on material gains only.
2. They should follow the Quran and Sunnah since this alone can guarantee success in the Hereafter. They should reject any
form or degree of hypocrisy or showing off and develop sincerity of faith and intention, keeping in mind:
3. “Whether you hide whatever is in your hearts or reveal it, God knows it all.” (3:29)
4. They should do all noble deeds with the pure intention of earning God’s pleasure, however ordinary these deeds might seem
to others.
Chapter 2
THE HISTORY AND IMPORTANCE OF HADITH
Compilation of the Hadith
 There are three main stages in the compilation of Hadith.

 The first period dates from 571 AD to 661 AD.
 It covers the lifetime of the Holy Prophet’s Companions and the first 4 caliphs.
 Initially, during the lifetime of the Prophet, Hadith were preserved by mutual discussion and were
passed on verbally. '
 But after his death, the need was felt to compile the scattered traditions. Hazrat Abu Huraira, a
distinguished companion of the Prophet, compiled 5375 traditions in his book called Sahifa-e-Abu
Huraira.
 Hazrat Ayesha also narrated 2210 traditions were known as the musnad of Ayesha. Hazrat Ali had
an entire compilation on legal issues.
 Hazrat Abu Bakr also narrated 500 traditions which were passed on to Hazrat Ayesha
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 This period was followed by the second stage of compilation, which is also known as Taba’een
stage.
 It covers the lifetime of the followers of the companions of the Holy Prophet. During this time,
graeter attention was given to the compilation of scattered traditions as many companions began to
die. The Ummayad Caliph, Hazrat Umar Bin Abdul Aziz issued the order of compilation.
 In compliance with this order, all the Hadith were gathered into one compilation.
 As the century progressed, more authentic works started to come into light. Such as, Imam Abu
Hanifa’s Kitab ul Athar and Imam Malik Bin Anas’ Al-Muwatta. Many Maliki and Shafi schools of
thought were also formulated which gave the task of compilation more importance.
 The third stage of compilation is the stage of Taba Taba’een (the age of the followers of Taba’een).
 This was the time when Hadith literature flourished.
 It is also known as the golden era of Hadith Collection.
 This compilation was done under great critical analysis.
 There were strict rules set for the traditions that were compiled in order to ensure their authenticity.
 The need for rules regarding Isnad (chain of narrators) and matn (text) was developed.
 There were six major books written during this period, which are known as the Sihah-e-Sitta.
Compilation during Life of Holy Prophet (pbuh)
Prophet himself would give instructions about the transmission of what he taught,
“Preach what you hear me say. Also let those who see and hear me, take upon themselves to communicate my words to
others and preach to their children, relatives and friends.”
There is another report according to which on the Farewell Pilgrimage, the Prophet said,
“He who is present here should carry this message to him who is absent.”
The companions considered it their duty to preach the Ahadis to those who had not seen or listened to him A party of students
called Ashab-e-suffah lived in the mosque itself were entrusted with the teaching of religion to tribes outside Madinah . From
this group most famous was Abu Hurairah who remained in The Prophet Company at all the times and store up his memory
every thing that Prophet said or did. Abu Hurairah efforts were from the very beginning directed towards the preservation of
Ahadis.
It is related from Abu Hurairah that once one of the companions told the Prophet of his inability to remember what he heard
from him. His reply was:
“Take the help from your right hand” (Tirmizi)
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i.e., write it down. Abdullah bin Umar (R) began to write down whatever he heard from the Holy Prophet (pbuh) . His collections
contained around 10,000 Ahadis. Abdullah bin Umar himself said: “I used to write everything that I heard from the Prophet
(pbuh) intending to commit it to memory”. I spoke about it to the prophet (pbuh) who said:
“Write down, for I only speak the truth” (Abu Daud)
An other report of Abu Hurairah: ‘None of the companions preserved more traditions than myself , but Abdullah bin Amr is an
exception for he used to write and I did not’. Hazrat Ali used to write down ahadis concerning the Orders, Instructions issued
from Holy Prophet (pbuh). Hazrat Aisha also used to preserved the says of Holy Prophet (pbuh) Abdullah bin umar and
Abdullah bin Abbas were engaged in preserving and transmitting the ahadis. The Compilation of Abdullah bin Umar was
known as Sadiqa. Process of compilation started in the Life of Holy Prophet (pbuh)
Collection and Compilation After death Of Holy Prophet (s):
After the Death of Holy Prophet, Islam was widely spread , new converts wanted to hear about Prophet (pbuh) from close
companions and associates The companions were the beat authority for Knowledge of ahadis and sunnah as they had listened
to Prophet(pbuh) Abu Hurairah , Abudullah bin Abbas , Abdullah bin Umar, Anas bin Malik became the centre to whom people
came from different parts of the Islamic empire to gain Knowledge about the Prophet (pbuh). Prophet (pbuh) wives were also
vital custodians of Ahadis and were approached for instruction by other companions. Hazrat Aisha, Hazrat Hafsa, Hazrat
umm-e- Habibah , Hazrat Maimunah and Umme-e-Salamah are among the earliest and most distinguished transmitters.
The Age of followers of the Companions (Tabaeens 101-200 AH):
Approximately During this period Caliph Umar bin Abdul Aziz wrote to the governor of Madina to write down all the tradition
of the Holy Prophet (pbuh) During this period the companions spread far and wide and settled in almost all the countries
conquered by the Muslims. There was no book of compilation. The only alternative was to go to companion and hear the
tradition from him. Thus, different centers of learning arose Students were not satisfied with only one centre, because that
particular companion might have no Knowledge of all the traditions. It was reported that Jabir bin’ Abdullah travelled from
Makkah to Syria to hear a single hadith. Similarly there were many companions who undertook long journeys to verify or hear
sayings of Holy Prophet (pbuh) The important works of that period were: 1 : The works of Shihab Al Zuheri. 2: Collection of
Abu Bakr Al Hazim
The most important works of this period were carried out by:
 Abudullah bin Mubarik at Khorasan.

 Abu Bakr Rabi Shybah at Kufa
 Sufyan bin’Uyaina at Madina
 Imam Makhul in syria.
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 Abu Kilabah.
The outstanding works of this period were:
 Al Muwatta by Imam Malek bin Anas Kittab

 Al-Athar by Imam Ahu Hanifa
 Al-Musanaf by Imam Razzak
 Jami Thauri by Imam Sufyan al-Thauri Kitab
 Al-Kharaj by Imama Yousaf
 Masnad Ahmed bin Humbal by Imam Ahmed Hanbal
 Al-Maghazi by Waqidi
The Hanafi and Maliki School of Legal thoughts were formulated during this period in the light of the ahadith. Abu Hanifa
founded the school of deduction or Qiyas By the end of second Century Imam Shafey and Imam Ahmed bin Hanbal also
flourished.
Age of followers of the followers (Taba Tabaeen 200-300 AH):
This is Golden age of Traditions. The six authentic books of traditions (al Sahah –al Sitta) were written. These are the most
reliable books of traditions.
1. Sahih Bukhari:
Written by Muhammad bin ‘Abdullah’ Ismael al-Bukhari(195-256 AH) Took 40 years for collection. His Sahih is next
to Quran in authenticity. He selected nearly 7275 out of 600,000 traditions. He accepted only reliable traditions.
2. Sahih Muslim:
written by ‘Abdul Hussain Muslim bin al Hajaj al-Nishapuri-Qushaieri (304-216 A.H) . He travelled many places to
learn Hadith. His Sahih consist of 9200 traditions selected out of 300,000. It is considered next to Bukhari . Any
tradition accepted by both Bukahri and Muslim has been termed as agreed.
3. Sunan of Abu Daud:
Abu Daud wrote it during 202-275 AH. He travelled to all important centers of traditions. It consists of 4800 traditions
selected out of 500,000 and it took him 20 years to complete his book.
4. Jami Tirmidhi:
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written by Abu’Isa-al-Tirmidhi during 209-279 AH. He was first man to determine the names, surnames and titles of
narrators of traditions.
5. Sunan of Nisai:
was written by Abu’Abdur Rahman an Nisai during 214-303 AH . It also contains weak and doubtful traditions.
6. Sunan of ibn Majah:

7. written by Mohammad bin Yezid ibn Majah during 209-273.AH.
SHI’A BOOKS:
Authentic books of Shia’s were also compiled during that period. Important are:
1. Al-Kafi fi ilm al deen (the sufficient in the science of religion): it was written by Abu J’afar Muhammed who died
in 339 AH.
2. Al-Istibsar (the prespective): written by Abu J’afar Bin Al Hassan who died in 389AH.
3. Tehzeeb-ul-Ahkam (the revision of judgemens)t: written by Abu J’afar Mohammed Bin Al Hassan.
4. Man la Yahzoroh ul Fiqh (one who has no legal expert present): written by Abu J’afar Muhammad’ Ali.
Hadith as source of guidance/Law

Hadith is counted as a second source of islamic law.It is used in a very wide sense as including not only the decisions and
percepts of the prophet(s) but also His conduct and practice. It explains and completes the Quran. The conduct of Prophet(s)
formed an important source of law as they wer accepted as inspired and binding authority.
There are many verses in the Holy Quran which justify Hadith as a source of Islamic law.Some of these are:
 "He who obeys the messenger obeys Allah"(4:80)

 "You have indeed in the messenger of Allah a beautiful pattern of conduct"(33:21)
The Prophet(s) declared :

"Behold I have been given the book and a similar thing (Sunna) along with that"
The Prophet(s) have also said,"My words are not contarary to the words of God but the words of God can contradict
mine"
The whole superstructure of Hadith is based on the verses of the Quran revealed gradually over a period of 22 years,
5 months and 14 days. The following instances will illustrate how these two parts i.e Quran and Hadith interplay and function
for the purpose of legislation.
1. The meaning of Quran is general;Hadith makes it specific and particular
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2. The Hadith may add or supplement the legal provisions of the Quran.
3. Quranic injunctions are implicit Hadith makes them Explicit by providing ingredients and details.
4. Hadith qualifies the absolute declaration of the Quran.The Quran says that the hands of the theifs are to be cut.The
Prophet(s) qualified this injunctionwith the condition that the person should not be a lunatic e.t.c
5. Hadith makes certain exemptions to the general rules laid by the Quran.The Quran makes a declaration in general
that one may bequeth ones property by willin the manner one likes.Hadith has created the exception in the rule the
one can't make a will in favour of one's heirs.
Hadith is very significant and important source of law without which the Holy Quran couldn't be understood at all. In words of
the Quran is the relationship of that of the Book and the Light.
Main Musnad and Musannaf Collections:
 Isnad is the chain of narrators of a Hadith.

 Those collections of Hadith which are arranged according to the 1st narrator in the Isnad are called
Musnad collections.
 One of the most renowned Musnad is the Musnad of Imam Ahmed Ibn Hanbal.
 Matn is the main text of the Hadith.
 The compliations of Hadith on which the Hadith are arranged acoording to the topic are called
Musannaf collections.
 For example, in a Musannaf collection, all Hadith regarding prayer would be in one chapter and all
those regarding fasting would be in another.
 Some of the main Musannaf collections are:
1. Sahih Bukhari
2. Sahih Muslim
3. Sunan Ibn Majah
4. Sunan – e - Abu Daud
5. Jami of Tirmizi
6. Sunan Nasai
Main Compilers and their Activities:

Imam Bukhari:
 He was a very learned scholar of his times.
 He was the first to conceive the idea of compiling authentic Hadith. Within 6 years, he had mastered all traditions
available to him.
 He sifted through 6,00,000 and chose only the 7397 authentic ones for his compilation.
 His book, called the Sahih Bukharo has Hadith divided into 97 chapters.
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Imam Muslim:
 In his Musannaf collection, he has compiled 12,000 Hadith from about 1/3 rd of a million available so as to ensure
that only the most authentic ones are included.
Abu Daud:
 He made a series of journeys to meet the foremost traditionists and acquire Hadith. From a range of 5 lakhs, he
chose 4800 of the most reliable ones to include in his Sunan.
Imam Tirmizi:
 He was a pupil of Abu Daud, and like his mentor, he too travelled a great distance in search of authentic Hadith. His
work has been accepted by many jurists as the basis of Islamic Law because of the strict measures he adopted while
checking the authenticity of Hadith.
Imam Nasai:
 He was widely recognized as a leading traditionists and travelled great distances to collect authentic Hadith for his
Sunan.
Imam Ibn Majah:
He visited important centres of learning and compiled a Musannaf Collection containing 4000 traditions.
Muhammad bin Yaqub al-Kaluni:
He was a Shia scholar who died in 328 AH. His collection is called “Sufficient in the Science of Religion”.
Muhammad Babuya:
This Shia scholar who passed away in 381 AH wrote a book titled “He Who Has No Legal Expert Present”.
Muhammad al – Tusi:
He, too, was a Shia scholar who wrote “The Revision of Judgment” and “The Perspective”.
Methods Based on Examination of isnad and matn of a Hadith to test its Reliability
 There were certain rules regarding the checking of authenticity of Hadith. These rules were made
by Imam Bukahri and his contemporaries since the heavy influx of Hadith made it difficult to
determine which Hadith was authentic and which was not.
 They travelled great distances in search of transmitters and rejected the sayings of those who were
not pious.
 Once, Imam Bukahri had travelled very far to get a Hadith.
 When he reached there, he saw the narrator was calling his camel towards himself by showing an
empty basket of food as if there was food in it.
 Imam Bukahri returned without even taking the Hadith because he thought if this man could lie to
his camel, he could also lie to me.
 Such was the level of piousness that these compilers sought in their narrators.
 They devised a fix criterion for both the Isnad and Matn of a Hadith.
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The rules of Matn are as follows:
i. The Hadith should not go against the teachings of Quran, other authentic Hadith and common sense
ii. It should not give praise to any individual, location or tribe
iii. It should not contain precise details of events which took place after Prophet’s death
iv. It should not contain expressions which are out of keeping of what the Prophet might be expected to use.
v. It should be free from minute defects such as errors in date
vi. It should not contain any remarks regarding the Prophet hood of the Prophet
vii. It should not begin with general phrases such as ‘we used to...’
The rules of Isnad are as follows:
i. It must be unbroken
ii. The first person in the chain must know the Prophet directly
iii. The transmitters must know the ones before and after them
iv. There shouldn’t be any hidden defects like names being repeated or misspellings
v. There should be no muslims in chain
vi. There should not be a large age difference between two narrators
vii. Any public event must have at least 2 chains of narrators
The rules for checking individual narrators are as follows:

i. He must be of firm faith and honest
ii. He must be known for his truthfulness
iii. He must have a good memory
iv. He must be aware of the importance of what he is narrating
v. He should report exactly what he learned from his teacher
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The Rightly Guided Caliphs

HAZRAT ABU BAKR (RA)
SIGNIFICANCE OF ABU BAKR DURING THE PROPHET’S LIFETIME:
• Abu Bakr, whose real name was Abdullah, was one of the Prophet’s closest friends.
• Even before accepting Islam, he led a pious and chaste life.
• After the Holy Prophet had received his first revelation he thought of approaching those closest to him so he told Abu
Bakr the whole story of his experience.
• Abu Bakr responded to his call and immediately embraced Islam.
• He was the first free adult male and the first person outside the family of the Prophet to become a Muslim.
• The Qur’an describes his acceptance as: ‘’and he who comes with the truth and he who confirms it.....such are the
people who do right’’ (39:33).
• He was the first person to testify to the Messenger’s event of Miraj (Prophet’s ascension to the heavens) and was given
the title of ‘’Al Siddique’’ due to his immediate belief of the journey.
• After accepting Islam he devoted his life and wealth to preaching Islam.
• Abu Bakr’s acceptance proved to be a milestone in the prophet’s mission.
• Prominent companions like Usman, Talha and Zubair are said to have been persuaded by him to accept Islam.
• He bought and freed a lot of slaves, Bilal being one of the prominent ones.
• When the Holy Prophet started preaching openly he faced fierce opposition.
• During all such hardships Abu Bakr stood by his side.
• The first public address of inviting people to offer allegiance to the Prophet’s message was delivered by Abu Bakr.
• At this the youth of Quraish beat Abu Bakr till he fainted.
• In 620AD when the Prophet’s wife died, Abu Bakr’s daughter Ayesha was engaged to the Prophet whom he married
after his migration to Medina.
• In 622AD on the invitation from the Muslims of Medina, the Prophet ordered Muslims to migrate.
• The migration took place in batches and the Prophet was the last one to leave accompanied by Abu Bakr.
• Both remained in the cave of Saur for three days to hide from the Makkans who wanted to kill the Prophet and his
companion.
• This event is mentioned in the Qur’an: ‘’he being the second of the two when they were in the cave’’ (9:40).
• At Medina Abu Bakr continued his services to Islam.
• He paid for the piece of land selected by the Holy Prophet for the mosque of the Prophet (Masjid-e-Nabvi).
• He rendered valuable services in all the battles.
• In the battle of Badr, he was in charge of the right wing of the troops and fought against his own son Abdur Rahman.
• In the battle of Uhad, he negated the rumour of the Prophet’s death and acted as a shield to save him.
• In the battle of Hunaian, he remained firm and reorganised the scattered troops that had started running away.
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• When the Holy Prophet began to raise funds for the Tabuk expedition, Abu Bakr placed all his wealth at the disposal of
the Holy Prophet.
• He was present at the time of the treaty of Hudaibiya and was one of the signatories. He was also one of the ten
blessed companions who were given tidings of heaven during their lifetime.
• He was appointed the first Ameer-e-Hajj (the chief guide of pilgrimage). Abu Bakr led the daily prayers during the last
days of the Holy Prophet’s illness.
• Finally it was Abu Bakr who normalised the critical situation arising out of the death of the Holy Prophet, as nobody was
ready to believe this including Umar.
• Abu Bakr on this occasion recited these verses: ‘’Mohammad is no more than a messenger: many messengers that were
before him passed away, if he died or were slain will you then turn back on your heels?’’ (3:144).
• Nobody led the funeral prayers of the Holy Prophet, Abu Bakr and Umar were the first of worshippers.
• He was unanimously elected the first Caliph of Islam.
• Abu Bakr continued to perform meritorious services for Islam even after the death of the Holy Prophet.
REFUSAL TO PAY ZAKAT:

• The issue of the refusal to pay Zakat was a great test of the moral courage of Abu Bakr as the first Caliph of the Holy
Prophet.
• After the demise of the Holy Prophet many surrounding tribes of Medina which had offered allegiance to Islam, sent a
deputation to Abu Bakr with the proposal that their agreement with the Muslims had ended.
• A fresh agreement was necessary in which they should be relieved from the obligation to pay Zakat. Abu Bakr argued
that Zakat was a fundamental injunction of Islam and had to be paid.
• Seeing their proposal being rejected these tribes decided to forego Islam. Their decision was to attack Medina when
the main Muslim army was in Syria.
• They attacked at night but found Abu Bakr with his army ready to fight.
• The apostates were defeated; many tribesmen died while others fled in confusion.
• After this battle many tribes sent their delegates to Medina, offered allegiance and paid Zakat.
APOSTASY MOVEMENT:
• After the Prophet’s death, some of the people rose in revolt against the authorities in Medina and renounced Islam.
• Abu Bakr, without any delay, launched an expedition against this movement.
• After collecting the troops at Medina, he divided them into eleven battalions each with an experienced commander,
and sent them in eleven different directions to crush these revolts.
• He instructed each commander to first invite these tribes to Islam. If any refused to comply they were to be attacked.
• Some of the tribes accepted Islam but the others were stubborn and were dealt with harshly.
• All campaigns were successful and Abu Bakr was able to re-establish control of Islam throughout the Peninsula.
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FALSE PROPHETS:
• In the last days of the Prophet’s life some misguided people arose to claim prophet hood.
• When Abu Bakr was elected as the Caliph they started their preaching openly.
• Among these false prophets were Tulaiha, Aswad Ansi, Musailamah and Sajjah. Tulaiha belonged to the Banu Asad
tribe in the northern Arabia.
• An army under Khalid bin Walid was sent which met them at Buzaka.
• After a fierce battle Tulaiha’s army surrendered and he himself fled to Syria. He embraced Islam during the time of the
second Caliph.
• Aswad Ansi belonged to the Ansi tribe in Yemen.
• He was an ugly man who kept his face veiled all the time.
• He was nicknamed ‘’the veiled prophet’’.
• Being leader of his tribe he revolted with the cooperation of the neighbouring chiefs.
• He was the first false prophet who collected a large army in open revolt against Islam.
• He was defeated and killed by the Muslims.
• The most dangerous of the false prophets was Musalima.
• He belonged to a tribe of central Arabia.
• His tribe accepted him as a prophet.
• Abu Bakr sent Shurbhil and Ikramah to crush the rebellion; later Khalid bin Walid joined them. Musalima,s army was
defeated after a fierce battle at Yamamah in 633AD.Musalimah was killed.
• In this battle about 800 Muslims were martyred. Amongst them were 360 Huffaz (memorizers of the Holy Qur’an).
• Sajjah was a woman who belonged to the Bani Tamim tribe.
• She claimed to be a prophetess and succeeded in mustering a large following.
• When Musalimah heard about her claim he invited her to Yamamah.
• They decided to join forces and later Musailma married her which ended her adventure of prophet hood and she lived
in obscurity for the rest of her life.
• When the Muslims conquered Iraq she entered the circle of Islam along with her tribe.
COMPILATION OF THE QUR’AN:

• In the battle of Yamamah several Huffaz laid down their lives.
• Hazrat Umar approached Hazrat Abu Bakr about the compilation of the Holy Qur’ran.
• He was of the opinion that soon the preservation of the Qur’an will become a major problem owing to the deaths of the
Huffaz.
• Abu Bakr did not agree in the beginning but was later convinced by Umar and he ordered the compilation of the Holy
Book under the supervision of Zaid bin Sabit.
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Q. (a) Trace the major stages in the compilation of the Qur’an in the time of the Rightly Guided Caliphs.
(b) Why did these Caliphs think it was important to make a compilation of the Qur’an?
ANS 3(a):
• At the time of the Prophet’s death no official copy of the Qur’an existed in a complete written form.
• During the caliphate of Abu Bakr some people declared themselves to be prophets. Among them was Musalima. Abu
Bakr waged a war against him and around 360 companions laid down their lives in that battle, known as the battle of
Yamamah.
• 70 of them had committed the Holy Qur’an to memory.
• Hazrat Umar realized that these ‘’oral copies’’ of the Qur’an would gradually diminish because of natural death or
martyrdom in future battles.
• He suggested to Abu Bakr that the Qur’an should be compiled for the future generations or else it would meet the
same fate as the previous scriptures.
• Hazrat Abu Bakr, however, hesitated and said that how could he do something that the Holy Prophet did not do.
• Hazrat Umar argued that under the circumstances this was an absolute necessity. According to Hazrat Abu Bakr, ‘’Umar
went on persuading me to accept his suggestion till I was convinced that he was right so I accepted his suggestion.’’
• Abu Bakr directed Zaid bin Sabit, one of the scribes of the Qur’an, to collect the Quranic verses from every part of the
Islamic empire and compile them in a book form.
• A commission was appointed and headed by Zaid bin Sabit and its members were a number of companions.
• Zaid collected the chapters of the Qur’an from every person who had it in their possession. He collected it from palm
leaves, stones, and pieces of wood and people who had memorized it.
• He not only collected it, but also verified it from people who had heard it from the Holy Prophet.
• Though he himself was a Hafiz of the Qur’an, he always tried to find a verse in writing before including it in his
manuscript.
• Zaid is reported to have said that he felt it would be far easier to carry a mountain on his head than to shoulder such a
great responsibility.
• The script prepared by Zaid remained with the first Caliph and after his death was transferred to Hazrat Umar, the
second Caliph.
• After Hazrat Umar’s death it was transferred to Hazrat Hafsa, a widow of the Holy Prophet and Umar’s daughter.
• This copy of the Qur’an came to be known as Musaf al-Hafsa i.e. Hafsa’s copy of the Holy Book.
• By the time of Usman’s Caliphate the Islamic state had expanded well beyond Arabia.
• The new converts of these areas recited the Qur’an in their own dialects.
• Disputes rose among these people and some of them insisted that their style of recitation was correct and the others
were not.
• One of the companions of the Prophet approached the Caliph and told him about the possible danger of the division of
the Ummah.
• Usman took immediate action and he declared that the Muslims should unite on a uniform way of recitation.
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• He got the copy of the Qur’an from Hazrat Hafsa and gave it to a team of four companions which was headed by Zaid
bin Sabit.
• It was decided that one standard version of the Qur’an would be written in the dialect of the tribe of the Quraish.
• The Holy prophet was from the Quraish, the Quran had been revealed in that dialect, and it was felt that this was the
right dialect for the recitation of the Qur’an.
• This team made several copies from the original text and made sure the surahs, too, were arranged in order.
• The Qur’an was read out loudly from the beginning to the end in the Prophet’s mosque from these copies, so that not a
shadow of doubt remained in anyone’s mind that changes had been introduced in the text.
• These copies were sent to the capital city of every province of the Muslim states with a teacher to teach how to recite
the Qur’an properly and correctly.
• Instructions were also given that in the future, copies should be made only from the official text and that if anyone had
a copy with a different text, it should be burnt.
• Hazrat Usman is known as the Jami-al-Quran which means that he brought the Muslims around to a uniform reading of
the Quran.
• The Quran that is being read today is the same as in the time of Abu Bakr.
• Nothing has been added or deleted from it and the arrangement of the chapters and verses are in the same order as
proclaimed by the Holy Prophet, in accordance with Divine instructions.
(b): The two Caliphs performed remarkable services to Islam by compiling the Holy Quran.
• Both were driven by different circumstances.

• Abu Bakr, being a staunch follower of the Prophet, was reluctant to compile the Quran but on Umar’s insistence, was
convinced of doing so.
• He realized if the memorizers of the Quran were either killed or died naturally with the passage of time, a situation of
confusion might arise throughout the Muslim world regarding the exact number of verses and surahs of the Quran.
• If the future generations of the Muslims had no single copy of the Quran, they might be misled as the Quran is the basis
of all thought and action for the Muslims.
• Usman, likewise, faced another challenging situation.
• Several newly converted Muslims in non-Arab territories began to argue about the ways of recitation of the Quran.
• There was a danger of the growth of sects amongst Muslims regarding the way of recitation because every group
insisted that their dialect was the correct one and the others were wrong.
• This meant that various groups might oppose each other and disunity amongst Muslims might threaten their fraternity.
• So Usman took a wise, timely action by compiling and standardising the Holy Book and burning all the copies which did
not match the official and approved text.
SAVIOUR OF ISLAM:
• Abu Bakr is rightly called the saviour of Islam because of the vital services rendered by him. Soon after the Prophet’s
death, he was the one to calm down the shocked Muslim community.
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• Most of the companions including Umar were not ready to believe in the Prophet’s death. Abu Bakr on this occasion,
delivered a convincing speech told all about the mortality of Mohammad by reciting: ‘’Mohammad is no more than a
messenger: many messengers that were before him passed away, if he died or were slain will you then turn back on your
heels?’’ (3:144).
• Later as a Caliph he suppressed the apostasy movement and thus preserved the fundamentals of Islam.
• False prophets challenged the second component of Shahada—‘’Mohammad is the final Messenger of God.’’ He
defeated the false prophets and thus kept the unity of Islam.
• He fought and won against the tribes refusing to pay Zakat. By eradicating both, Abu Bakr defended the basic principles
of Islam.
• Finally by compiling the Qur’an, Abu Bakr ensured the unity of the Muslim community that depended on the Qur’an.
ELECTION:
• Prophet did not nominate a successor.
• After his death there was an argument between the ansar and mahajireen.
• Both wanted that the caliph should be from their group.
• A suggestion was given that there should be two caliphs, one from each group.
• Abu Bakr reminded them that the prophet instructed that the leader should be from the Quraish tribe.
• He suggested the names of Ubu Ubaidah bin Jarrah and Umar bin Khataab.
• But Umar took Abu Bakr’s hand and pledged his loyalty to him.
• On seeing this everyone did the same.
• He was unanimously elected the first Caliph.
WHY HE WAS CALLED AL-SIDDIQUE:

• First free male to accept Islam.
• Believed in the ‘’miraj’’ (Prophets ascension to the heavens)
ADMINISTRATION:
• Laid the foundation of a truly democratic state.
• Always took advice from the great companions of the Prophet in all important matters.
• Divided the state into provinces, each had a governor.
• The governor was responsible for military and administrative affairs.
• Governer had an ‘’amil’’ to collect taxes and ‘’qazi’’ to administer justice.
• All commanders and governors were selected on merit.
• He offered himself and his officers for strict accountability.
• He built a ‘’bait-ul-maal’’ (treasury) to collect revenue.
• Established military cantonments and maintained a reserve force.
• Expanded the Muslim Empire to Iran Syria and Rome.
• Ensured the safety of non-Muslim subjects and allowed them to perform their religious duties.
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• His annual income was 6000 Dirhams which he returned to the state by issuing instructions to sell a piece of land he
owned when he was on his death bed.
LIST OF QUESTIONS
(a) Write an account of the major contributions made to Islam by Abu Bakr:
(i) During the Prophet’s lifetime;
• He was the Prophet’s friend from childhood.
• He was one of the first to accept Islam.
• He brought others to accept Islam.
• He remained loyal to the Prophet at all times, good and bad.
• He expressed belief in the Prophet’s Night Journey.
• He bought slaves who were Muslim and freed them.
• He accompanied the Prophet on the hijra.
• He gave his daughter À’isha to be the Prophet’s wife.
• He made a financial contribution to the expedition to Tabuk.
(ii) During his caliphate.
• He steadied the mourning community after the Prophet’s death.
• He continued the Prophet’s intention to send expeditions to the north.
• He fought against the tribes who withheld zakat.
• He fought against the false prophets.
• These were Musaylima, Tulayha, Aswad al-Ansi and Sajjah.
• He arranged to have the first collection of the Qur’an made.
HAZRAT UMAR
MAIN ACTIVITIES DURING THE LIFETIME OF THE PROPHET:
• Umar belonged to the Banu Ádi clan of the Quraish.
• His father Al-Khatab was an influential leader of Makkah.
• Umar was tall, well built, a fierce fighter and well educated.
• He was elected the spokesperson of Quraish.
• He remained a bitter enemy of Islam and the Holy Prophet before his conversion.
• He treated the early converts of low origin quite mercilessly and according to a tradition the Holy Prophet had prayed
to God for the conversion of Umar bin Khattab or Amr bin Hisham (Abu Jahal).
• The prayer was soon granted. Umar one day decided to kill the Holy Prophet and with that intention started towards
his house with a sword.
• On the way, he was informed that his sister and her husband had embraced Islam. Infuriated, Umar changed his course
and went to his sister’s house who was reading the Holy Qur’an loudly.
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• This enraged Umar so much that he attacked her and her husband.
• On Umar’s insistence his sister recited some verses from Surah Taha.
• The words of the Holy Qur’an softened his heart and tears began to fall from his eyes and he immediately decided to
embrace Islam.
• He approached the Holy Prophet and embraced Islam.
• This was a great occasion as the morale of the Muslims boosted so much that now they started offering prayers openly
in the Kaabah after Umar took the bold step of entering the Kaabah with a small band of Muslims.
• The Holy Prophet was so pleased on hearing this that he gave him the title of ‘’Farooq’’ (one who distinguishes
between truth and falsehood).
• He started preaching Islam openly and boldly.
• He is counted amongst the 10 blessed companions and is also a scribe of the Divine revelation.
• His daughter Hafsa was married to the Holy Prophet.
• He also migrated to Medina shortly after Ammar and Bilal had departed.
• It was Umar who gave the suggestion of summoning the believers for Daily prayers by Adhaan(call for prayer).
• He also rendered remarkable services in all the battles including Badr, Uhad, Trench, Khyber and Hunain.
• He was also present at the treaty of Hudaibiya and took part in Bait-e-Rizwan.
• He participated in the victorious march to Makkah.
• In the Tabuk expedition he donated half of his wealth and in the battle of Hunain, he was among those handfuls of
Muslims who stood firmly by the side of the Holy Prophet.
• Umar was not ready to believe in the death of the Holy Prophet till Abu Bakr called him down by reciting the verse
(3:144).
• Soon after, he started making arrangements for the Holy Prophet’s burial together with Abu Bakr.
• In the meantime they heard of an Ansar meeting to discuss the issue of succession.
• Both reached the spot and finally, due to Umar’s wisdom and timely intervention, Abu Bakr got elected as the first
Caliph of Islam.
• Umar himself performed extra ordinary services for Islam during his Caliphate (634-644 AD).
EXPANSION OF THE ISLAMIC EMPIRE:

• Fighting with the Persian Empire had begun during the rule of the previous Caliph.
• Muslim forces defeated the Persian in Namaraq in October 634 AD and crossed the Euphrates.
• The Persian supreme command then sent a huge force under Bahman.
• The two armies fought a fierce battle, the Battle of Bridge.
• Here the Muslims suffered heavy losses including their commander Abu Ubaid bin Zaid.
• The Muslims regrouped under Mutanna, in November 634 AD defeated the Persian army led by Mehran in the Battle of
Buwaib.
• Commanding an army of 20,000 troops, Saad bin Abi Waqas met the Persian 120,000 army led by Rustam at Qadisiya.
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• The Battle of Qadisiya thus began in 635 AD.

• A fierce battle was fought resulting in Rustam’s death.
• Now Saad and his army advanced to the Persian capital Al-Madain.
• He laid a siege for several days and the king Yazdigard escaped to north while the Muslims captured Al-Madain.
• The king was finally defeated at Jalula.
• In the meantime the Persians, Romans and Christian Arab tribes combined their forces in upper Iraq near Tekrit.
• Saad dispatched an army that defeated the joint forces.
• Saad, on Umar’s advice, founded the new cities Kufa and Basra near Madain for the Muslim armies and their families.
• Umar completed the final capture and subjugation of Persia in the Battle of Nihawand in 642 AD, marking the end of
the Sassanid Dynasty in Persia.
• In Syria the Muslim forces were advancing rapidly when Umar became the Caliph. Khalid bin Waleed added Damacus,
Jordan and Emmessa, one after another to the Muslim Empire. After the loss of these important cities the Roman Emperor
sent an army of 260,000 men against the Muslims.
• This force too was defeated in 635 AD in the Battle of Yarmouk under the leadership of Abu Ubaidah bin Jarrah.
• Many other important Syrian towns were also captured leaving only Jerusalam and its surrounding towns.
• Finally Jerusalem was also taken in a peaceful manner on the request of Patriarch Sophronius
• He requested that the ‘king’ of Muslims should himself come and receive the keys of the city.
• Umar himself met Sophronius and signed a peace treaty under which full religious freedom was given to the citizens of
Jerusalem on the condition of paying Jizya.
• Sanctity of the Church of Resurrection and other churches was also guaranteed.
• Finally Egypt was also conquered in 640 AD by Amr bin Al-Aas who had to persuade Umar with great difficulty.
• Amr bin Al-Aas argued that Egypt could be used by the Romans as the naval base to launch operations against the
Muslims.
• By April 641 AD Babylon was also captured and the new city of Fustat was founded in 642 AD on the eastern bank of
the Nile.
• Umar appointed able and efficient governors in all these conquered territories.
ADMINISTRATION:
• Hazrat Umar framed the constitution of the State on the basis of democracy.
• He established a Majlis-e-Shoora consisting of prominent companions of the Holy Prophet from both Muhajirin and
Ansaar.
• The Muslim Empire had grown tremendously in size and therefore it was inevitable (unavoidable) to divide it further
into a greater number of provinces.
• Each province was governed by a governor or Wali who held the executive authority.
• The Wali was assisted by a number of officers e.g. the Treasury Officer, the Revenue Collector, the Vigilance Officer and
the Judge (Qazi).
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• Each province was divided into districts which were administered by Amils.
• All appointments were made in consultation with the Majlis-e-Shoora.
• All the officers were summoned to Makkah on the occasion of Hajj to be answerable to the Caliph.
• They were paid handsome salaries to make them incorruptible.
• The Caliph himself was the central authority with the headship of religious and non-religious departments but he
would always consult the Shoora in all important matters.
• In order to uphold Islamic morals and maintain law and order, Umar set up a department of police (shurta).
• Umar reorganized the ‘bait-al-maal’ or public treasury, which was soon full to the brims with the funds from various
sources.
• These sources were: Zakat, Jizya, Kharaj (land tax), Ushr (special land tax), the goods left out by the retreating armies of
the enemy and a tax paid by non-Muslim traders.
• Special care was taken to distribute the funds among the poor and the disabled. Umar established a special
department, the Diwan or the Register of Pensions.
• It was aimed at disbursement of the public funds among the Muslim tribes.
• It was based on certain principles, for example, the whole Ummah had a share in the public funds.
• Secondly, each Muslim had a share according to his/her relationship with the Prophet, priority in accepting Islam and
services to Islam.
• Huge spending were made in the construction of mosques, schools, office buildings, canals, rest houses and expansion
of the Haram and the mosque of the Prophet.
• Umar founded some new cities like Basrah and Kufa in Iraq and Fustat and Jizah in Egypt. Umar also introduced the
Hijrah calendar. This makes a long list of the reforms and development projects introduced by Umar.
MAIN ACTIVITIES DURING HIS CALIPHATE:

• Umar succeeded Abu Bakr as the second Caliph in 634/13AH and continued the mission of the first Caliph till his
martyrdom in 644/23AH.
• Abu Bakr himself nominated him as his successor.
• His Caliphate is noted by internal consolidation (combine things into one large unit) of the Muslim empire accompanied
by the expansion of Islamic rule by conquering the lands under the Persian and Byzantine Empires which included Iraq,
Persia, Jerusalem and Egypt. His rule was surely the golden period in Muslim history after the death of the Holy Prophet.
• The conquest of Persia had been started during Abu Bakr’s Caliphate by the Muslim forces and finally Persia was totally
defeated in 643 AD.
• As for conquests in Syria, the Muslim forces were advancing rapidly in Syria when Umar became Caliph.
• Khalid bin Waleed laid siege to Damascus till September 635AD and finally entered the city as victor and signed a peace
treaty.
• After this Abu Ubaidah replaced Khalid as the chief commander of the Muslim army and recaptured Damascus
decisively in September 636.
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• Other important towns in Syria on the coast of the Mediterranean Sea were also captured. Only Jerusalem, Ramallah
and Caesarea continued to resist.
• Finally Jerusalem was also taken in a peaceful manner on the request of Patriarch Sophronius.
• Umar himself met Sophronius and signed a peace treaty under which full religious freedom was given to the citizens of
Jerusalem on the condition of paying Jizya.
• Sanctity of the Church of Resurrection and other churches was also guaranteed.
• Towards the end of 639AD, Amr bin Aas, with the permission of the Khalifa set from Jerusalem for Egypt.
• Egypt was conquered by his strategic planning.
• By April 641AD Babylon was also captured.
• Umar appointed able and efficient governors in all these conquered territories under his wonderful administrative
system.
• Hazrat Umar framed the constitution of the State on the basis of democracy.
• He established a Majlis-e-Shoora consisting of prominent companions of the Holy Prophet from both Muhajirin and
Ansaar.
• The Muslim Empire had grown tremendously in size and therefore it was inevitable (unavoidable) to divide it further
into a greater number of provinces.
• Each province was governed by a governor or Wali who held the executive authority.
• The Wali was assisted by a number of officers e.g. the Treasury Officer, the Revenue Collector, the Vigilance Officer and
the Judge (Qazi).
• Each province was divided into districts which were administered by Amils.
• All appointments were made in consultation with the Majlis-e-Shoora.
• All the officers were summoned to Makkah on the occasion of Hajj to be answerable to the Caliph.
• They were paid handsome salaries to make them incorruptible.
• The Caliph himself was the central authority with the headship of religious and non-religious departments but he
would always consult the Shoora in all important matters.
• In order to uphold Islamic morals and maintain law and order, Umar set up a department of police (shurta).
• Umar reorganized the ‘bait-al-maal’ or public treasury, which was soon full to the brims with the funds from various
sources.
• These sources were: Zakat, Jizya, Kharaj (land tax), Ushr (special land tax), the goods left out by the retreating armies of
the enemy and a tax paid by non-Muslim traders.
• Special care was taken to distribute funds among the poor and the disabled. Umar established a special department,
the Diwan or the Register of Pensions.
• It was aimed at disbursement of the public funds among the Muslim tribes.
• It was based on certain principles, for example, the whole Ummah had a share in the public funds.
• Secondly, each Muslim had a share according to his/her relationship with the Prophet, priority in accepting Islam and
services to Islam.
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• Huge spending were made in the construction of mosques, schools, office buildings, canals, rest houses and expansion
of the Haram and the mosque of the Prophet.
• Umar founded some new cities like Basrah and Kufa in Iraq and Fustat and Jizah in Egypt. Umar also introduced the
Hijrah calendar.
• This makes a long list of the reforms and development projects introduced by Umar.
DIFFICULTIES FACED BY UMAR:
• Although Umar continued the policies of Abu Bakr, the difference in their temperaments and circumstances dictated
the manner in which they followed these policies.
• The period of Abu Bakr needed more tolerance as well as quick action but during the period of Umar, the situation was
calmer and controllable.
• The first difficulty faced by Umar was that the people feared him due to his hard attitude. They were hesitant to bring
their problems to him.
• But he proved over a period of time that his harshness was for the wrong doers only, while he was quite soft towards
other people.
• Another difficulty was the administration of the vast Islamic Empire.
• The borders of the Islamic welfare state had extended as far as Afghanistan, Africa and Europe.
• The communication system during those days was not as efficient as today.
• He fought against all the hindrances in administrating a large Empire and ensured the governance of justice and
reasonable accountability.
• The two superpowers of the time namely, the Persian and Byzantine Empires were busy plotting conspiracies against
the Islamic state.
• It was Umar who defeated both these empires and established the Islamic state as a superpower in Africa and Asia.
• Lastly the Muslim army consisted of soldiers belonging to different areas and cultures.
• The army campaign against several countries at a time could have turned out to be a failure because of the differences
among the soldiers.
• It was the ideal administration of Umar which ensured marvellous discipline among the forces.
• The atmosphere in the army was exemplary and it looked as if they were the people of one tribe.
DEATH AND WHAT IT TELLS US ABOUT HIS CHARACTER:

• Umar was martyred by Firoz, a Presian slave of Mugheera in November 644.
• Firoz was unhappy with one of Umar’s verdicts regarding the amount of daily payment he made to his master.
• Abu Lulu (Firoz) openly threatened to kill Umar.
• Certain people recommended that Firoz should be arrested, but Umar refused to do so.
• He thus laid down a law that a citizen could not be arrested on grounds of suspicion or perceived danger.
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• Umar neither had a personal bodyguard nor a protocol entourage.

• He was attacked totally unguarded. One day, while he was leading the prayer, Firoz stabbed him with a poisoned
dagger.
• He also killed several other worshippers as he tried to escape.
• When he was finally caught, he slit his own throat. Umar survived for some days.
• During this period, he nominated a panel of six people: Ali, Usman, Talha, Zubair, Abdur Rehman bin Auf and Saad bin
Abi Waqas to hold mutual consultation and select his successor from among them.
• His death shows us that he had a thorough sense of fairness and that was the reason for his refusal to give Firoz the
relaxation in the payment he had to make to his master.
• This noble attitude of his cost him his life. Umar’s fearless attitude portrays his strong belief in Allah as the Giver and
Taker of life.
• This incident also reflects his simple lifestyle, that the head of the largest empire in history was easily accessible and
roamed around like an ordinary citizen.
• He was buried alongside the Prophet and Abu Bakr in Medina.
• This shows his special status in the first Muslim community, his tough and principled stand and the taxation matter
reflects the integrity (honour, truthfulness) of his character.
HIS IMPORTANCE/SIGNIFICANCE IN ISLAMIC HISTORY:

• Umar was one of the early converts of Islam.
• His conversion gave the morale of the Muslims a significant boost.
• He devoted his life and energy to the cause of Islam and openly supported the Holy Prophet throughout his mission in
Makkah and Medina.
• He performed valuable services in all the major battles fought against the enemies of Islam. He placed about half of his
wealth at the disposal of the Holy Prophet on the occasion of the Tabuk expedition.
• He played a vital role in the election of Abu Bakr.
• He also convinced Abu Bakr to allow the compilation of the Holy Quran in a book form.
• His own Caliphate was the most successful and glorious period of early Islamic history.
• He not only consolidated the new Muslim Empire by establishing an effective system of governance, but also expanded
its borders by capturing Persia, Syria, Palestine, Jerusalem and the fertile land of Egypt.
• He himself led a simple and pious life and conducted patrolling at night to ensure the peace and comfort of his people.
• He laid down the foundations of a lasting administrative system by dividing the Empire into provinces and by placing
them under able administrators, governors and Qazis (judges).
HOW HIS CONVERSION HELPED THE YOUNG MUSLIM COMMUNITY:

• Umar was a powerful Makkan both physically and socially.
• He was an open persecutor and oppressor of Muslims. Conversion of Umar was an important event for the early
Muslim community in Makkah that lived a very hard life.
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• The Prophet had prayed to God for the conversion of Umar bin Khattab or Amr bin Hasham (Abu Jahal) and therefore,
he expressed satisfaction over the conversion of Umar.
• Umar, known for his fiery and impulsive nature, made his conversion public in a bold manner.
• He was the most open about public praying.
• This raised the confidence of the persecuted Muslim community.
• Muslims could not pray at the Kaabah until he became a Muslim.
• They now began to offer prayer openly in the Kaabah without any fear.
• Umar’s physical and social strength, after his conversion, was dedicated to the growth of Islam and raising the morale of
the Muslims in Makkah (and later in Medina).
• The Prophet, in recognition of Umar’s conversion, gave him the title of Al-Farooq (the one who can differentiate
between the truth and falsehood).
HAZRAT USMAN
DURING THE PROPHET’S LIFETIME
• Usman belonged to the powerful clan of Banu Umayya of the Quraish.
• He was modest and honest since his childhood and abstained from corrupt practices such as gambling and drinking
even before Islam.
• He was a trader and soon became a wealthy person.
• He was known as Ghani (the generous one).
• He was literate as well. He became a Muslim on Abu Bakr’s invitation and was one of the earliest converts.
• He is counted amongst the 10 blessed companions, was a scribe and later became the third Caliph of Islam.
• Soon after his conversion he married Ruqqaya, the divorced daughter of the Prophet.
• He faced persecution in Makkah and migrated to Abyssinia along with his wife with the first batch of emigrants.
• He remained there for some years and then returned to Makkah.
• As the persecutions increased he again migrated with his wife, this time to Medina.
• After his wife died in 2A.H, he married the Prophet’s widowed daughter Umm-e-Kalsum. This earned him the title of
‘Zun Nurrain’ (the possessor of two lights).
• Being a wealthy man, he generously donated his wealth to the poor amongst both Mahajirin and Ansar.
• He purchased a piece of land according to the wish of the Holy Prophet in order to extend the Prophet’s mosque.
• He would purchase a slave from his master and set him free on every Friday.
• He actively participated in all the battles led by the Prophet except Badr, due to the illness of his wife Ruqayya.
• He donated generously in the battle of Tabuk.
• He accompanied the Prophet in the journey towards Hudaibiya.
• He was sent to Makkah to hold talks with the Quraish, but a rumour was spread of his murder, as he had to stay longer
than expected.
• The Prophet on hearing the news took a pledge from his companions to avenge Usman’s blood.
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• This historic pledge was became known as Bait-e-Rizwan.

• Usman returned safe, but the whole episode reflects his importance and the Prophet’s love for him.
• Usman was a prominent figure during the Prophet’s life and during the Caliphate of the first two Caliphs until he himself
became a Caliph.
• The Prophet used to pray: ‘’O God! I am pleased with Usman. I beseech (beg) you to be pleased with him.’’
• Modesty was his most prominent feature and the Holy Prophet once said: ‘’Even the angels of God envy the modesty of
Usman’’.
• Usman was murdered by conspirators in 35 AH and is buried in Jannat-ul-Baqi
ELECTION:
• Umar nominated Ali, Talha, Zubair, Usman, Abdur Rehman bin Auf and Saad bin Abi Waqas. All were one of the 10
blessed companions.
• Umar’s choice was Abdur Rehman but he was not willing to shoulder the responsibility.
• Talha was not in Medina so the choice was now restricted to the remaining four.
• It was decided that as Abdur Rehman had stepped down, therefore he should choose the next Caliph.
• He consulted each one individually; Ali chose Usman and Usman chose Ali, Saad supported Usman while Zubair
mentioned both Usman and Ali.
• He asked the opinion of other prominent men as well and came to the conclusion that the majority favoured Usman.
• Abdur Rehman first took the pledge of allegiance followed by Ali and other companions and then there was a general
pledge.
• He became the 3rd Caliph on the 4th of Muharram 24 AH.
MAIN ACTIVITIES DURING HIS CALIPHATE (expansion + administration):
• During the early years, the process of expansion of the Empire continued.
• The army moved in all directions and for the first time in Islamic history, utilized naval power.
• During his Caliphate, for the first time a fleet of nearly 500 ships was built to fight with the Greeks on the
Mediterranean Sea.
• His earliest focus was the Persian Empire in the East. Khurasan, Merv, Tus, Sarakhs and then Khawarzim were captured
in 650 AD.
• This bought 40,000 captives and rich booty to Medina.
• Towards the West, the Byzantines forces were defeated and Cyprus was conquered in 649 AD.
• In North Africa, Libya, Morocco, Algeria and Tunisia were conquered by the middle of the 7th century.
• In 651 AD, the standardization of the Quran on the basis of Mushaf-e-Hafsa was done.
• Recitation on the model of only this copy was allowed and the rest burnt.
• Official copies dispatched to all provincial capitals.
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• Two of the original manuscripts of his time exist even today.

• Continued to improve on the administrative network laid down by the previous Caliphs. Regrouped some of the
provinces and created new provinces for the newly conquered territories.
• Majlis-e-Shoora or council of consultation was maintained. Held periodic conferences of the district authorities in order
to keep himself informed of the conditions of the country. Used to hear public complaints after Friday prayers.
• He allowed Arabs to acquire agricultural lands in the conquered territories.
• Expanded the Prophet’s mosque. Constructed new mosques, inns, border outposts etc.
• Made arrangements for the supply of drinking water for travellers by digging wells by the sides of roads and highways.
• A dam was built to protect Medina from floods. Raised the salaries of the officers and the armed forces. Increased the
allowances paid to people by 25%.
• Is said to have sent religious teachers to India to spread Islam.
DIFFICULTIES:
• During the last years of his Caliphate, he faced serious difficulties that eventually led to his martyrdom in 35 AH.
• He was a very gentle and soft hearted person. The people who wanted to create chaos among Muslims took advantage
of his soft nature.
• Umar was a very strict administrator and the machinery of the government worked smoothly in his time.
• Usman used to overlook the minor faults of the appointed Amils, provincial heads as well as the new converts.
• They took an advantage of his leniency and rebelled against him. Abdullah bin Saba, a Yemenite Jew who outwardly
accepted Islam, embarked on a subtle campaign of creating dissension (conflict) among the Muslims.
• He and his followers established their headquarters in Egypt and began to circulate forged letters that complaints
against the Caliph, his governors and other state officials.
• Efforts were made to highlight the long forgotten rivalry between Banu Hashim and Banu Umayya.
• Usman did not take timely action against him.
• Even some of the noblest actions of his were misprojected before the public; for example, the standardization of the
Quran and the expansion of the compound of the Kaabah.
• The uprisings in Iraq, Kufa and Egypt. Finally in 35 AH troops from all three provinces arrived at Medina to take their
complaints directly to the Caliph.
• Usman had pacified them and they were on their way home when they got a hold of a letter supposedly from ‘Usman
to the Governor of Egypt to have the leaders of the group put to death on their return. Seeking vengeance they returned
and killed him.
CHARGES AGAINST HIM:
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• One of the main allegations against him was that he had appointed his inefficient relatives as governors. There were 12
provinces in the country and he appointed his relatives in 4: Egypt, Syria, Kufa and Basra.
• All the governors appointed by him were people of great calibre. Ameer Muaviya, a relative of his was appointed by
Umar as the governor of Syria and Usman let him continue his job because he was doing it well.
• Abdullah bin Saad, his foster brother, was appointed governor of Egypt also by Umar.
• Usman appointed Saad bin Abi Waqqas as governor of Kufa. When he was unable to control the situation there, he was
replaced by Walid bin Uqba (Usman’s foster brother) who proved his worth.
• Abu Musa Ashari was deposed at the demand of the people of Basra. Was replaced by Abdullah bin Amir (Usman’s
cousin) according to the wishes of the people. He proved very successful.
• Thus none of the governors appointed by him proved a failure.
• It was also alleged that he was too lenient and did not keep a check on his governors. He, unlike Umar, gave the
governors a free hand in running the provinces and did not interfere in their day to day affairs.
• His burning of the Qur’an was seen by some as destroying God’s Word. This was done after consultation with the other
companions and it was a great service that he rendered to Islam.
• He gave a convincing reply to each of the charges in the presence of the Prophet’s companions. His explanation was
accepted.
• The rebels however stuck to one point—their demand to depose the Caliph.
• To achieve this end, finally in 35 AH troops from Egypt, Kufa and Basra marched to Medina and encamped outside the
capital.
and killed him.
MAJOR EVENTS:
• Expansion, mention the areas conquered.
• Naval fleet.
• Compilation.
• Because of compilation and appointing relatives as governors led to several uprisings.
• The uprisings in Iraq, Kufa and Egypt. Finally in 35 AH troops from all three provinces arrived at Medina to take their
complaints directly to the Caliph.
and killed him.
MARTYRDOM:
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• The rebels were on their way home when they got hold of a letter supposedly from Usman to the governor of Egypt to
have the leaders of the group put to death on their return.
• They returned to Medina after four days shouting for revenge.
• They laid siege to his house by hundreds and did not allow food and water to reach him.
• Ali deputed his sons, Hassan and Hussain, and Zubair deputed his son Abdullah to protect him.
• Some companions who were successful in reaching him, wanted to help him and fight the rebels or send for the army.
• But Usman refused saying that he did not want to shed Muslim blood.
• The siege lasted for 50 days and finally some rebels jumped into his house, injured his wife Naila and killed him while he
was reciting the Quran.
• The copy of that particular Quran still exists with his blood on it. He died on Friday, 18th of Zil Hajj 35 AH.
SIGNIFICANCE OF HIS MARTYRDOM:
• It was a great tragedy with far reaching consequences. It marked the start of sectarianism among the Muslims.
• The future events proved it.
• His murder reflected the growing strength of anti Islamic forces that had long been busy in hatching conspiracies
against the Muslim community secretly. The same conspirators would create difficulties for the 4th Caliph, Ali.
• The event also reflected the gentle disposition and simple mindedness of Usman who didn’t take any action against the
rebels on the ground that he did not want to shed Muslim blood.
HAZRAT ALI
SIGNIFICANCE DURING THE PROPHET’S LIFETIME:
• Ali was the first cousin of the Holy Prophet and so belonged to the Banu Hashim.
• His father was Abu Talib bin Abdul Muttalib, who had brought up Mohammad in his childhood.
• Ali was about ten years old when the Prophet received the first revelation.
• Ali got the special opportunity of living in the company of the Prophet and so developed great love for him since his
childhood.
• Ali was brave and literate and was a very intelligent youth of Makkah.
• He led a pious and noble life, hated idol worshipping, drinking, gambling and bloodshed.
• He was first among the children to embrace Islam. .
• One day he saw his cousin and his wife put their foreheads on the ground.
• Hazrat Ali looked at them amazingly.
• Never before had he seen anybody saying prayers in this style.
• When the prayer was over, Hazrat Ali asked his cousin about this strange act.
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• He explained: "We were worshipping Allah, the One," the Holy Prophet said, "I advise you to do the same and never
bend your head before Lat, Uzza or any other idol." Next morning Hazrat Ali accepted Islam.
• When the Holy Prophet asked the Hashimites to help him in his mission,
• Hazrat Ali was the only person to respond to his call. After that Ali started supporting the Holy Prophet bravely and the
Prophet declared him as ‘’my brother and my lieutenant’’.
• The Prophet gave his youngest daughter Fatima in marriage to Ali and Hassan and Hussain were born from this
marriage.
• Ali demonstrated utmost courage and boldness by sleeping in the bed of The Prophet on the night before migration to
Medina.
• At that time he had entrusted to Ali the task of returning the belongings of the people that had been placed in the
Prophet’s custody for safe keeping.
• In Medina, when the Prophet declared the emigrants and helpers as brothers, the Holy Prophet declared that Ali would
be his brother.
• Hazrat Ali was a brave warrior and showed great courage in all battles.
• At the time of the Battle of Badr, he was chosen to carry the Muslim banner.
• During the Battle of Uhad, he was one of the few Muslims who defended the Holy Prophet. After the battle he, along
with his wife Fatima washed the Prophet’s wounds.
• During the Battle of Trench, when some of the pagans were able to cross over the ditch, Ali killed them.
• He was one of the leaders in the siege of the Jewish tribe of Banu Quraizah.
• He showed great bravery in the battle of Khyber, using a door as a shield.
• At Hunain he defended the Holy Prophet and at the time of the conquest of Makkah, he again carried the Muslim
banner.
• For his bravery, the Prophet gave him the title of Asad Allah/Lion of Allah.
• Hazrat Ali did not take part in the Tabuk Expedition as he remained in Medina as the Prophet’s deputy.
• On his complaint that he was not going with the army, the Prophet said to him: ‘’you are to me as Haroon was to Musa,
except that there will be no prophet after me.’’ (Agreed Upon)
• He was among those who had taken the oath of Rizwan for the sake of Usman’s life and then he drafted the treaty of
Hudaibiya and was one of the witnesses as well.
• He was one of the 10 blessed companions.
• He was one of the scribes of the Divine Revelation.
• He also wrote the letters sent out by the Prophet to different kings and emperors.
• He was present at the time of the death of the Holy Prophet.
• He washed his dead body and was one of those who lowered the Prophet into the grave.
ELECTION:
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• There was no Caliph of Islam for three days after Hazrat Usman's murder. Medina was completely in the grip of the
rioters.
• Most of the Companions had left Medina during the dark days of the holocaust (a war in which very many ordinary
people are killed). The few who remained felt absolutely helpless.
• After three days, when the rebels decided to return to their homes, they felt it was necessary that the new Caliph
should be chosen before they left Medina.
• In this connection there were differences among the rebels.
• One group favoured the election of Ali (Egypt); another favoured the election of Talha (Kufa) while the third wanted
Zubair (Basra).
• The Egyptians and some prominent companions requested Hazrat Ali to accept the office of the Caliph but he refused.
• The rebels then offered the Khilafat to Talha and Zubair but they too refused.
• They next requested the Ansar to choose a Caliph from amongst themselves, but they declined and said in that in the
presence of Ali, no one else deserved to be the Caliph.
• There was a complete deadlock in the matter of election.
• They then gave the ultimatum that unless the Caliph was chosen within the next 24 hours, they would be forced to take
some drastic action (mass murder).
• Hazrat Ali had talks with those of the Companions who were still in Medina. They favoured him to forward and serve
the people.
• ·So Hazrat Ali agreed to take responsibility of guiding the affairs of the Muslims. He consented to become the fourth
Caliph of Islam.
• All came to the Prophet's Mosque to receive the pledge of loyalty. Malik Ushtar was the first to take the pledge. He was
followed by other people.
• Talha and Zubair, the two noted Companions, were in Medina at the time. They were among the six electors nominated
by Umar. Hazrat Ali wanted to have their confidence. Both of them took the pledge.
• ·Members of the Umayyad family all fled to Syria. They took away with them the blood-stained shirt of the late Caliph
and the chopped fingers of his wife, Naila.
• Hazrat Ali knew well that difficult times lay ahead. The forces of lawlessness had been unleashed. It would require
tireless work, great patience and much tact to restore law and order. Ali hoped to accomplish the task with the co-operation
of his people.
CHANGE OF GOVERNORS:
• On becoming the Caliph, Hazrat Ali felt that in the interest of the state, it was necessary that there should be a change
in the provincial governors.
• He therefore decided to remove the governors appointed by Usman and appoint new people to take their place.
• Many of his friends advised him not to take such a step before establishing himself as the Caliph.
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• With regard to Muaviya, the governor of Syria, they particularly asked him not to interfere because the appointment of
Muaviya was not made by Usman but by Umar.
• Also because he was popular in Syria and the people were happy with him.
• Against the advice of his friends, Ali decided to replace Muaviya also along with the others.
• He appointed new governors for Syria, Egypt, Kufa, Basra and Yemen. Then he sent them to take charge of their
provinces.
• The governors appointed in the provinces of Basra, Egypt and Yemen were able to take charge of their provinces
without any resistance.
• But the governor for Kufa had to return to Medina after having failed to assume the charge of his office.
• Similarly the Governor for Syria was met by a Syrian army who told him to go back as they did not acknowledge Ali as
the Caliph. Muaviya was not ready to accept Ali as Caliph. The main crisis started here.
BATTLE OF CAMEL (JAMAL):
• Banu Ummayads who were in power in Syria raised a cry for revenge for Usman’s blood.
• Exhibited the blood stained clothes of Usman and the chopped fingers of his wife to instigate the people.
• Many people in Makkah and Medina also joined them and demanded punishment for the assassins.
• Ali agreed but argued that he would do so only after re-establishing peace in the country. He realized that the
assassination of Usman was not the work of a few individuals who could be easily punished.
• Due to the chaotic conditions during the last days of Uthman it was very difficult to establish the identity of the
murderers, and Ali refused to punish anyone whose guilt was not lawfully proved.
• When Talha and Zubair, who were the first to acknowledge Ali as a Caliph, saw that he was taking no positive steps to
avenge Usman’s death, they became furious.
• They approached Hazrat Ayesha, who was herself deeply grieved at Usman’s murder, and prevailed (influenced) upon
her to join them in demanding revenge for Usman’s murder.
• They raised an army of 15,000 men and persuaded Ayesha to accompany them.
• In the meantime, Ali was preparing a 20,000 army to cope with the situation in Syria whose governor Muaviya had
refused to take oath of allegiance. He diverted his attention towards Basra and met Ayesha’s forces in October 656.
• Ali did not wish to fight Ayesha and sent one of the Prophet’s companions to assure her that the delay in punishing the
murderers of Usman was due to non-availability of evidence.
• Ayesha also wanted to prevent bloodshed and agreed to negotiate. The negotiations began between the two parties
and ended in mutual agreement.
• This was not in favour of the rebels who had gone to such great lengths to cause fighting amongst the Muslims.
• A band of them masterminded an attack on Ayesha’s army during the night, provoking them to retaliate against Ali’s
army.
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• In the fighting that followed, Talha and Zubair were killed. Ayesha’s own camel was finally over powered and its legs
were cut, thus giving the name Battle of the Camel to this event.
• She was treated with respect and honour and was sent to Medina escorted by her brother where she led a retired life
and never took part in politics again.
• 10,000 combatants lay dead from both sides in this very first civil war of Islam.
• As a result of the victory at Basra, Ali’s Khilafat came to be acknowledged by the entire Muslim world except Syria.
• After this battle, Ali shifted the capital to Kufa.
WHY TALHA AND ZUBAIR OPPOSED HIM:
• Talha and Zubair opposed Ali for a number of reasons.

• They had initially taken oath at Ali’s hand and hoped Ali would take quick action against the killers of Usman.
• Ali, however, having his own plans and strategies, acted differently.
• He began to dismiss the governors appointed by Usman since he considered them to be the root cause of all troubles.
• While doing so, the actions against Usman’s killers got delayed and this delay drove a wedge between Ali and the two
close companions of the Prophet.
• They began to oppose Ali’s policies as they wanted urgent steps against the rebels.
• Failing to see Ali introducing any reforms to control the crisis, Talha and Zubair joined Ayesha to worsen the conflict.
BATTLE OF SIFFIN:
Causes:
• After his election, Ali deposed Muaviya from the governorship of Syria. Muaviya refused and under his influence no one
in Syria took the oath of allegiance to the new Caliph.
• Muaviya raised a cry for revenge for the blood of Usman and displayed his blood stained clothes and his wife’s fingers in
a mosque in Damascus.
• He claimed that his election as Caliph was illegal and was carried out under the pressure of the rebels who had killed
Usman.
• He presented Talha and Zubair as martyrs who laid down their lives for the blood of Usman.
• He criticized Ali for the ill treatment of Hazrat Ayesha.
• His propaganda spread to Iran and Iraq.
• Muaviya gained enough strength in a year to challenge the Caliph.
• Ali wrote him a letter telling him that he had been elected in the same way as the former Caliphs had been elected.
Muaviya replied that he was not ready to accept Ali as a Caliph.
• Events:
• Ali managed to collect an army of 80-90 thousand men and Muaviya also collected a large army.
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• Both armies met at Siffin. For several months the rival soldiers remained facing each other. Except occasional
skirmishes no decisive battle took place.
• Ali sent messengers to Muaviya asking him to submit in the interest of the unity of Islam.
• Muaviya in reply demanded that Usman’s assassins should be punished first. All negotiations for peace broke down
and both sides got ready for war.
• The main battle began on the 8th of Safar 37 A.H. on the fourth day the position of Muaviya’s army began to worsen.
• Muaviya, on the advice of Amr bin Aas ordered the soldiers in the front ranks to fasten the Holy Quran on their lances
as a sign that the war should end.
• Many officers in Ali’s army refused to fight, so the war was stopped and it was decided that the matter be referred to
an arbitration (mediation/settlement).
• Ali appointed Abu Musa Ashari and Muaviya appointed Amr bin Aas. They were to settle the dispute in accordance
with the Quran and Sunnah and announce their decision by Ramadan. In the meantime all hostilities were to cease.
• Ali left the battlefield of Siffin for Kufa. The battle of Siffin led to the birth of the first sect among Muslims that came to
be known as Kharijites.
WHY MUAVIYA REFUSED TO ACCEPT ALI AS CALIPH:
• Ali had been elected in unusual circumstances, mainly on the insistence of the rebels against Usman.
• Ali wanted to restore peace first and then deal with the assassination of Usman, so he issued orders of the governors
appointed by Usman.
• Muaviya’s name was in the list.
• Ali ordered Muaviya to surrender his position as governor of Syria.
• Since Muaviya would not accept Àli as caliph he did not do this.
• Ali refused to take steps against the killers of Muaviya’s uncle Ùsman.
• Muaviya insisted that Àli should punish them before he would obey him.
• Muaviya’s opposition was a combination of personal ambition and desire for justice.
WHY SOME SUPPORTERS OF ALI LEFT HIM AFTER SIFFIN:

• Talha and Zubayr thought he should punish Usman’s assassins as soon as possible.
• This was the just action and they thought Àli was wrong not to do it.
• Ali’s supporters at Siffin thought he was the leader of the community and those who opposed him were wrong.
• So they thought he was wrong to arbitrate with sinners.
ARBITRATION:
• In Ramadan Abu Musa Ashari and Amr bin Aas met at Dumat-ul-Jandal, a place between Kufa and Damascus, for
arbitration.
• The question put to them was ‘’are the two eligible for the post of Caliph.’’
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• Abu Musa announced that both Ali and Muaviya would resign and the people should be given a right to choose any one
of them as Caliph.
• Amr bin Aas announced that he agreed with Abu Musa to depose Ali but he himself had decided to retain Muaviya on
his post.
• Because Muaviya is a successful governor and his people have no complaints against him, so the election for the Caliph
should take place while Muaviya retained his seat.
• The decision was one sided so Hazrat Ali, on principle did not accept it. Now the only way for him was to fight against
Muaviya once again.
KHARIJITES:
• The term Kharijites literally means separatists or out goers. These people had taken part in the revolt against Usman
and were involved in his murder.
• When Muaviya raised the cry for revenge for the blood of Usman, they allied themselves with Hazrat Ali and fought on
his side in the Battles of Camel and Siffin.
• · When the troops of Muaviya asked for cease fire, they responded to the call and forced Ali to suspend hostilities,
although victory for his forces were near.
• When Hazrat Ali was going to Kufa after the decision of arbitration right after the Battle of Siffin, they insisted that
Hazrat Ali should attack the Syrians. Ali replied that he could not break the agreement signed by him.
• Their argument was that neither Ali nor Muawiya were worthy of rule.
• They based it on a verse of the Quran 49:9 which said that there is no arbitrator but God.
• In fact, they went so far as to say that the true caliphate came to an end with 'Umar and that Muslims should live
without any ruler over them except God.
• When they arrived near Kufa, 12000 men separated and marched towards Harwara, where they formed a party and
started their activities against Hazrat Ali.
• In this way these people separated from the main body of the Muslims.
BATTLE OF NAHRAWAN:
• While Hazrat Ali made preparations to attack Muaviya, the Kharijites from all over the country collected at Nahrawan
and began to create problems.
• So Ali had to fight against them first. The Kharijites were defeated badly. Out of 4000 only a few dozen managed to
escape.
• The survivors vowed to take revenge.
• This decisive victory diverted his attention from the main struggle against Muaviya.
• It was because of this war that Hazrat Ali was assassinated by a Kharijite two years later.
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FALL OF EGYPT:
• When Hazrat Ali decided to step forward against Muaviya, his troops disobeyed.
• Muaviya took advantage of the disobedience and ordered Amr bin Aas to attack Egypt.
• Governor of Egypt was defeated and Egypt came under the control of Muaviya.
• After the fall of Egypt, a rebellion broke out throughout the Muslim Empire against the Caliph.
• Ali signed a treaty with Muaviya in which it was decided that Syria and Egypt will be ruled by Muaviya and remaining
territories would remain under Hazrat Ali.
• The Kharijites did not want peace to prevail and they now started preparation to kill Hazrat Ali.
MARTYRDOM:
• After the Battle of Nahrawan, the Kharijites became his bitter enemies. The survivors of the battle wanted revenge for
their friends who were killed in the battle.
• In 40A.H some of the Kharijites assembeled in Makkah and decided to kill Ali, Muaviya and Amr bin Aas simultaneously.
• They claimed that neither Ali nor Muawiya were worthy of rule.
• In fact, they went so far as to say that the true caliphate came to an end with 'Umar and that Muslims should live
without any ruler over them except God. They vowed to kill all three rulers, and assassins were dispatched in three
directions.
• The assassins who were deputed to kill Muawiya and Amr did not succeed and were captured and executed.
• Abdul Rehman bin Muljim was selected to assassinate Ali.
• On the 18th of Ramazan when Ali was leading the morning prayers in a mosque at Kufa, Muljim attacked him with a
poisonous sword.
• The wounds proved fatal and he died on the 21st of Ramazan.
• His son Hassan killed Muljim the next day.
• There are different versions as to the place of his burial. Majority of the people hold that he was buried in Najaf.
• He did not name anyone as his successor.
ADMINISTRATION:
• The whole period of his caliphate passed in civil wars therefore he did not have a chance to pay proper attention to
administration or conquests.
• He administered the state on the lines laid down by the previous caliphs without making any changes.
• The divisions of the provinces remained the same as during Umars time with a few exceptions.
• The capital was changed from Medina to Kufa and some of the officers and governors were changed.
• Was very particular in taking care of non-Muslims.
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• He constructed castles for the women and children who were widowed and orphaned in Iran during the days of revolt.
• He introduced Islamic injunctions which included whip lashes to drinkers and cutting of hands on stealing.
• He passed laws to provide food to the prisoners.
MAIN ACTIVITIES DURING HIS CALIPHATE:
• He became caliph after the murder of Ùthman.

• He did not immediately take steps to punish Ùthman’s killers.
• For this Talha and Zubayr, supported by À’isha, opposed him.
• They fought him at the battle of the Camel.
• [+1 for a full account of this opposition and its outcome.]
• Uthman’s nephew Muàwiya also opposed him.
• They fought at the battle of Siffin.
• This was indecisive so they agreed to arbitration.
• [+1 for a full account of this opposition and its outcome.]
• Some of Àli’s supporters disagreed with this and abandoned him.
• He defeated them at the battle of Nahrawan.
• He was killed by one of these while at prayer.
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Articles of Faith
 The word faith is synonym of the Arabic word ‘’Iman’’.
 To have strong belief or trust in someone or something is known as Faith.
 The fundamental (basic) beliefs, which serve as the foundation of a religion, are called articles of faith.
 All the messengers of Allah tried their best to transfer these beliefs to their followers.
 The Holy Prophet (pbuh) too began propagating his message by focusing attentions on these beliefs.
 These beliefs are related in Iman-e-Mufasil in these words:
 "I believe in Allah, in His Angels, in His Books, in His messengers, in the Last Day and in the fact that
everything good or bad, is decided by Allah, the Almighty Allah, and in the life after death".
 These articles of Faith are as under:
1. Belief in the Oneness and Unity of Allah or Tauheed.

2. Belief in the Angels.
3. Belief in Revealed Books.
4. Belief in the Prophets.
5. Belief in the Last Day of Judgment.
6. Belief in Life after Death.
7. Belief in Predestination.
TAUHEED
 Tauheed or the belief in the Oneness of Allah is the first and the main principle of Islam.
 It means that Allah is the Only Creator and Sustainer of the universe.
 He is Ever-Living without a beginning or an end (the first and the last).
 He is Independent while others are dependent on Him for their existence and survival.
 He is the source and support of all life.
 He is the only one worthy of worship. Allah is Omnipotent (having unlimited authority or power).
 He knows everything; the hidden and the manifest (obvious, apparent).
 He is not bound by space and time; He is everywhere and has knowledge of the past, present and future.
 Surah Ikhlaas proclaims this in the most comprehensive way:
 '' Say He is Allah, the One. Allah, the Eternal. He does not beget nor is He begotten, and there is none like
Him'' (112:1-4).
 Surah Ikhlaas is also called one-third of the Qur'an which means that one-third of the subject matter of the Qur'an
revolves around Tauheed.
 A person becomes a Muslim just by believing and uttering the expression:
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 '' There is no god but Allah and Mohammad (pbuh) is the Messenger of Allah''. The first part of this
message occurs repeatedly in the Qur'an in slightly different shades. For example the Verse of Throne
begins as: ''there is no God but He...'' (2:255).
 The first Surah of the Qur'an begins as: ''Praise be to Allah, the Lord of the worlds" (1:1).
 According to the leading scholars of Islam, there are three kinds of Tauheed:
1. Tauhid-ar-Rabubiya (Oneness of Lordship of Allah)

2. Tauhid-al-Auluhiya (Oneness in the Worship of Allah)
3. Tauhid-al-Asma-wa-Sifat (Oneness of the names and qualities of Allah)\
 Tauhid-ar-Rabubiya refers to the belief that Allah is Self-Existent; He is the Creator and the Sustainer of the
universe.
 ‘’ Allah is the Creator of all things and He is the Guardian over all things’’ (39:62). Allah is Omnipotent, the
Law Giver and the Judge.
 The verse of the Throne says: ‘’….who is there who can intercede in His presence except as He
permits…’’ (2:255).
 It also to the belief that He is entirely immune to all forms of human weaknesses and needs such as hunger, thirst
and the need to rest or sleep etc.
 ‘’…no slumber ca seize Him nor sleep…’’ (2:255).
 He is above the grip of space and time, ‘’ He is the First and Last, the evident and the hidden…’’ (57:3).
 Tauhid-al-Auluhiya refers to the belief that since Allah is the creator, He is the only one worthy of worship.
 All supplication, beseeching (Pleading) and imploring (begging) are due only to Allah.
 So we as Muslims, must observe all the religious practices such as prayers, Hajj, fast and giving alms to the poor
etc. for His sake only.
 ‘’I created Jinn and mankind only to worship me’’ (51:56).
 ‘’ You alone we worship and Your aid we seek’’ (1:4).
 Tauhid-al-Asma-wa-Sifat refers to the belief that Allah is matchless not only in His Essence but also in His names
and Attributes.
 This belief includes that we must not name or qualify Allah except with what He and His Messenger have named or
qualified Him.
 None can be named or qualified with the names or qualifications of Allah, for example Karim, Raheem, Rehman
etc. ‘’And there is none like unto Him” (112:5).
 We must believe in all the qualities of Allah which He has stated in His Book or mentioned through His Messenger
without changing, twisting or ignoring their meaning.
 The acknowledgement of Tauheed is the fundamental belief in Islam and is the basis of salvation (rescue).
 The basic message of all the prophets was the same i.e. there is no god but Allah.
 All the previous scriptures preached the Unity of Allah but due to alterations made in their text over the passage of
time, the doctrine (set of guidelines) of Tauheed was changed. Finally when the need arose for final and universal
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guidance, Allah sent His last Messenger with the Qur’an to set the people on the straight path and correct their
beliefs.
 We cannot see Allah but His existence is confirmed when we ponder over the universe, that such an organized and
well coordinated world could not have come into existence on its own; just like a letter cannot be written without an
author.
 ‘’who created the seven heavens, one above the other. You will not see any flaw in what the Lord of mercy
creates. Look again! Can you see any flaw? Look again! And again! Your sight will turn back to you, weak
and defeated.’’ (67:3-4).
SHIRK
 The Arabic word ‘’shirk’’ means ‘’to share’’.

 In religious sense it means associating partners with Allah.
 There is an Arabic proverb, ‘’things become known through their opposites.
 ’’ In the light of this saying, it is necessary to understand the nature of Shirk for the better knowledge of the oneness
of Allah. The avoidance of Shirk is the fundamental teaching of the Qur’an, because Shirk is nothing but the reverse
side of Tauheed.
 Given the fact that the proclamation of Tauheed is the first pillar of Islam and Tauheed itself is the first principle of
Islam, one begins o understand why Shirk is so strongly criticized and why.
 According to the Holy Qur’an it is the only unforgiveable sin: ‘’indeed Allah forgives not that a partner should be
associated with Him, but less than that, He forgives whomsoever He wills.’’ (4:48)
 The acknowledgement of the Unity of Allah is bound in human nature, since humans were created with the
knowledge that ‘’there is no god but Allah.’’
 The prophets were sent as a reminder of what was already in their original nature.
 Hence to associate others with Allah is to go against the most basic instincts of the human species. It is, so to
speak, to go against human nature.
BELIEF IN ANGELS
 Belief in the existence of angels is an article of Islamic faith.

 The non-believers considered angels to be deities and Allah’s daughters.
 This article of faith purifies the belief in the unity of Allah.
 Allah has appointed many of His Angels for the management of this Universe.
 Angels have been created from light and are not visible to ordinary mortals.
 They belong to the category of the unseen unless they appear in human form.
 They perform their assigned duties according to the Decree (order) of God.
 They are sent to protect men, to administer Allah’s punishments, to carry His messages and to perform various
other functions.
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 Allah describes their entire submission to Him in the following words:

 "They never disobey Allah's Command and do as they are commanded."(16:50)
 The Angels are also called messengers in the Holy Book as they conveyed the Divine message of Allah to the
Prophets.
 The Angels were also appointed duties in the human form; they appeared before Abraham to give him the glad
tidings of a son.
 Hazrat Lut was also warned about impending doom of his town.
 Hazrat Maryam was also blessed with the news of a Holy son by an angel Gabriel.
 Hazrat Zakriya also experienced the same experience of visiting of an angel.
 Angels are Allah's creation having necessary powers and qualities.
 They are not His daughters nor are they objects of worship.
 They have no knowledge except that what Allah has taught them.
 They prostrated before Adam when Allah commanded them to do so.
 Angels glorify and praise Allah. They never get tired.
 They neither need sleep nor do they require the things needed by human beings.
 Angels are the guardians of Hell-fire.
 They will welcome in Heaven all those who obey Allah's commands and will throw the wrong doers into Hell.
 The name of the angel in charge of Paradise is Rizwan while Malik is in charge of Hell. There are many Angels like
Kiram-an-katibeen i.e. angels on our shoulders having records of our good and bad deeds.
 They are many in numbers.
 The Qur’an says: ‘’But verily, over you (are appointed angels) to protect you- kind and honorable, writing
down (your deeds)’’. (82:10-11)
 There are also Munkar and Nakeer, they go to the graves of the newly dead to ask them questions. Besides, there
are many angels having various assignments with them they are as under;
1. Hazrat Gabriel, who brought revelations from Allah to the Prophets including Hazrat Muhammad (pbuh) He is called
'Rooh-ul-Allah' or ‘Rooh-ul-Ameen’ because he never changes the messages of Allah.
2. Hazrat Izrael, the angel of death. He is responsible for taking our souls upon death.
3. Hazrat Israfeel, who will blow the trumpet at the time of the end of the world, i.e. on the Day of Judgment. With his
second blow everyone will rise again for the Day of Judgment.
4. Hazrat Mekaeel, who is responsible for rainfall and distribution of ‘rizq’( means of sustenance).
BELIEF IN THE LAST DAY
 Belief in life after death, bodily resurrection, final judgment and the eternal life in Paradise and (or) Hell is one of the
articles of faith.
 This world as we know it will come to an end one day and the dead will rise from their resting place for their final
and fair trial.
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 Muslims believe that the time of Qiyama is preordained by Allah but is unknown to man.
 The trials and problems preceding and during the Day of Resurrection are described in detail in the Quran and
Hadith. The Quran says:
 “Anyone who denies God, His angels, His books, His messenger and the Day of Judgment has gone far, far
astray.”(4:136)
 Islam teaches us that there are four definite stages of every human life.
 The first is in the womb of our mother. There, the flesh is united with the spirit.
 According to a tradition of the Holy Prophet, this joining takes place some time after the fortieth day of conception.
 The second stage of our life begins in this world.
 We are born, grow from children to adults and then reach old age and die.
 Some people die in their youth while others live longer than most.
 The third stage starts after our death.
 A person’s life on this earth ends with his/her death, after which another life begins in the state of Barzakh, which is
an intermediate state in which the soul is placed after death till resurrection.
 The state of grave is therefore, the same state as that of Barzakh.
 Immediately after death the lesser Judgement or Qiyamat-e-Sughra takes place, after which the righteous are
spoken of as tasting the fruit of their good deeds while the evil doers have to taste the evil consequences of their
wrong deeds.
 The fourth and final stage of our existence is eternal.
 It will begin with the end of the world.
 The entire universe with all forms of life will be brought to its ends by its Creator.
 At many places in the Quran the details of the onset and outcome of the Day of Judgment have been given.
 That Day will start by the first blow of Trumpet by Hazrat Israfil.
 The Quran says:“When the Trumpet is sounded a single time. When the earth and its mountains are raised
high and then crushed to powder with a single blow. On that Day the Great Event will come to pass.” (69:13-
15)
 The second Trumpet will be blown and there will be resurrection of everything that existed in this world.
 A new world will emerge with a new sky.
 All human beings who had lived on this earth since its inception (start) will come back to life, this is called Hashr.
 Now all humans will stand before Allah for accountability of all their deeds in the worldly life. Allah will set the Scale
of Ultimate Justice.
 The account of our deeds will be examined in many ways.
 Some people will be interrogated in secrecy and if the person concerned confesses his/her sins honestly, fearing
Allah, they will be pardoned.
 Some will be subjected to a very severe interrogation during which they will have to explain their each and every
deed and utterance.
 The people undergoing such an interrogation will be sent to Hell.
 No injustice will be done on the Day of Judgement.
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 People’s hands, feet and tongue will bear witness against them.
 There will be no bargaining, no friendship or intercession.
 Our good and evil deeds will be sorted out.
 If we persecuted or harmed anyone in any way, we may lose some of our good deeds to them by way of
compensation and if we have no good deeds left then the other person’s bad deeds will be transferred to our
account.
 Then our deeds will be weighed on the scale mentioned before and the true weight of our conduct will be shown to
us.
 People will be given their book of deeds which they will be asked to read.
 The good will be given their record in their right hand, while the sinners in their left hand or from behind their backs.
 The Qur’an says: ‘’then he who is given his record in his right hand will have an easy reckoning (calculation)
and return to his people well pleased. But whoever is given his record from behind his back will cry out for
destruction and he will enter a blazing fire.’’ (84:7-12)
 Finally according to the deeds people will be awarded forever and ever.
 The Quran promises eternal dwelling place as a reward in Paradise for the pious and the righteous.
 The evildoers and the sinners, on the other hand will be given horrible punishment.
 When the judgment is finished, a bridge will be stretched over the top of the pit of Hell.
 This bridge, called the Sirat, will lead to Paradise which will be on the other side.
 Everyone will have to cross this bridge(Sirat).
 The Prophets and the righteous people will zoom right over and enter Paradise.
 The treading of the bridge by the people will be based on the nature and enormity of their good or bad deeds.
 The two states of Heaven and Hell are not spiritual.
 They will be experienced in physical forms by the new bodies with which Allah will raise men up.
BELIEF IN REVEALED BOOKS
 Human beings are the servants of Allah and need guidance to carry out their various duties and responsibilities.
 This guidance is mentioned in Books revealed to various Prophets.
 So for this guidance Muslims are required to believe in the Books.
 Allah says in the Holy Book:
 "Those who believe in the revelation sent down to you (Mohammad) and in what was sent before
you…" [2:4]
 There were several revealed books but only four out of them are famous"
1. The Holy Quran, revealed to the Holy Prophet (pbuh).

2. Injil or the Gospels was revealed to Isa. The Christians failed to act upon it; they distorted it and introduced the
doctrine (policy) of trinity and redemption through crucification; although Isa clearly told his followers that Allah was
his and their Lord. According to the Quran Injil confirms the Torah.
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3. Zubur or Psalms, revealed to David.

4. Torah was revealed to Moses for the guidance of Bani Israel. It contained Allah’s command, warning and mercy.
The original book was changed. Its followers distorted the words of Allah. Allah says, ‘’they change the words from
their (right) places and forget a good part of the message that was sent.’’(5:13)
5. The Qur’an also mentions the Suhuf of Ibrahim.
 Books were also revealed to other messengers, who were sent at different times among different nations having
different languages.
 Their teachings were in the language they spoke and they were for the guidance of that particular community.
 The teachings contained were, the Uniqueness and Oneness of Allah, the concept of reward and punishment for
one's deeds in the life after death.
 All the heavenly books were from Allah and whatever Allah said in them is to be believed in. However due to
changes and alternations, their originality and purity has been brought into question.
 The preservation of the Holy Scriptures was the duty of their respective followers.
 The basic purpose of these books was the acknowledgment of the Oneness of Allah.
 These books made it clear to the people that they should believe in the prophets of their times.
 If anyone failed to do so, their faith in Allah would not merit any rewards.
 These books also testified that all the Prophets were truthful and they should not differentiate among them.
 Each Prophet (pbuh), after all, was sent by Allah with guidance, and the primary message of each was the same.
 These books also reformed the wrong beliefs of people concerning Allah’s Essence, His Messengers, books, and
the life after death and acts of worship.
 Instead of preserving the scriptures in their memories and on tablets, they distorted them. The outcome is that these
scriptures cannot be relied upon to be the same as when they were sent down.
 Since Islam is based on the Quran, and the Qur’an is Allah’s last book, Allah took the responsibility of preserving
whatever is contained in it.
 The following holy verse testifies this, “We have sent down the Quran Ourself and We Ourself will guard
it…” (15:9)
 It is the living miracle of the Quran that no one ever produced even a verse like that of the Quran.
 The Qur’an, unlike the other divine books which were meant for a particular community, is a guide book for all
communities for all times to come.
 The Qur’an is a universal book, sent to the entire mankind for all ages.
BELIEF IN PREDESTINATION
 Belief in the Divine Decree (order by a leader) is mentioned in the Imaan-e-Mufassal.

 This means that everything, good or bad, is decided by Allah, is an article of faith and without this our faith is not
complete.
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 Faith in predestination means that the Most High Allah has decreed all things; whatever happens in the world
whether it is concerning the conditions and operations of things or the happenings in our lives is decided by Allah.
 The belief in Divine predestination includes belief in 4 things:
1. Allah is the creator of everything. According to the Muslim Faith, Allah is the sole Creator and Cherisher of the
universe. His power is not limited in any sphere. The Qur’an says: ‘’ Allah is the Creator of all things and He is
the Guardian over all things’’ (39:62).
2. Allah knows everything; what has, is and will happen.Therefore it will not be wrong to say that God not only has
knowledge of each and every affair of the entire universe but also all the matters and occurrences are under His
control. ‘’…He knows what is in front of them and what is behind them…’’ (2:255)
3. Allah has recorded all that has passed, all that is happening and all that will happen. We know from the Ahadith of
the Holy Prophet that amongst the very first creations of Allah was the pen. He commanded it to write down His
knowledge. Thus all that is to happen is contained in the written tablet of the decrees of Allah which is called the
Loh-e-Mahfooz. ‘’Are you (Prophet) not aware that God knows all that is in the heavens and the earth? All
this is written in a Record which is easy for God.’’ (22:70)
4. Whatever Allah wills, happens and whatever He wills not, does not happen. We ourselves can see the Divine Will in
many objects and phenomena around us. The Qur’an invites us to appreciate by saying: ‘’It is not permitted to the
sun to catch up to the moon, nor can the night outstrip the day; each just swims along in its own orbit
(according to the Divine Will)’’ (36:40). These are demonstrations of Allah’s unlimited power and command.
 Similarly, man, the most supreme creation of Allah is no exception to this Divine Will.
 Humans have been granted liberty and free will, but at the same time they are submissive to the laws of nature.
 Allah has predestined the span of every person’s life, their share of good and ill fortune and the fruits of their efforts
in accordance with His eternal knowledge.
 This is to say that He has ordained (designed) the things as they were to take place in this world and in the life to
come.
 This however does not imply that whatever we do is predestined to be done by us and we have no freedom of
action.
 No one is forced to do a certain thing because of its predestination.
 Allah has given every human the ability to do good or bad in life. People decide what to do, but Allah has knowledge
of our deeds even before we were created.
 He knew what we could and would do but does not make us do it.
 Constant praying to Allah is important because ‘’dua’’ or humble invocation is the only thing that can change our
destinies
 While Allah has given free choice to people, man has also been shown the correct way by means of revelation
through His prophets.
 Man has the final choice to accept or decline this Divine guidance. His choice rests on his will as the Qur’an says: ‘’
Surely, We have shown him the way, whether he be grateful or ungrateful (rests on his will)’’ (76:3).
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Pillars of Islam
The Declaration of Faith, Shahada
 Shahada is the first pillar of Islam. It is the declaration:

 “I bear witness that there is no god but Allah and Muhammad (SAW) is the messenger of Allah”
 This is the testimony or profession of faith, containing knowledge, commitment and declaration. It consists of two
parts.
 The first, that there is no god but Allah, attests not only to the oneness and uniqueness of Allah, but it also signifies
the oneness of Lordship, the sovereiegnty, and the authority in the universe. Allah is accountable to no one, He
creates what He pleases, giving each of His creation the role He desires. The Quran says:
 “You do we worship and your aid we seek”
 True unity of Allah means that Allah is unique in person, that there is no other god but Him, unique in attributes, that
man cannot acquire perfection in the attributes of Allah, and unique in action, that no one can do the works that Allah
has done or may do.
 Associating partners with Allah is called shirk. Shirk is not only the worship of idols but also offering prayers and
supplications to anyone dead or living, believing that they hold the same attributes as Allah.
 Thus the belief that Allah is not sovereign or independent or that deities can intercede with Him and any attempt to
implore any other being besides Allah.
 The Quran considers shirk to be an unpardonable sin. It says:
 “Allah forgives not that partners should be set up with Him”
 The second part of this declaration is that Muhammad (SAW) is the messenger of Allah.
 For Muslims, it is necessary to believe that Prophet (SAW) was the last in the line of messengers sent by Allah, and
he is the seal of Propjets.
 He is distinguished in many ways from the previous prophets.
 For example, his prophet hood is universal and eternal i.e. he was not sent for a particular nation or country but the
entire human kind.
Prayer, Salat
Timings of Prayer:
1. Fajr: from dawn until just before sunrise

2. Zuhr: after midday until afternoon
3. Asr: from afternoon until just before sunset
4. Maghrib: after sunset until the end of daylight
5. Isha: from evening until just before dawn
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Preparation of Prayer:
 Wudu: washing of hands, mouths, nostrils, face, arms, across the head, ears, back of the neck and feet.
 Satar: proper dress code i.e. from navel to knees men must be covered and for women whole body except hands,
feet and face
 Qiblah: facing the Ka’bah
 Niyat: intention of prayer
Performance:
 After saying the niyat, worshipper stands still with his hands on his sides and feet on the ground, only slightly apart
 Then he raises his hands up to his ears and says Allah u Akbar
 He then folds his hands on the navel and recites the Sana followed by Tasmia and the Qirat
 He then bows down in ruku by placing both his hands on his knees and says: “Glory to the God, The mighty” thrice
 He then stands erect, hands by his side, in wuquf
 After saying Allah u Akbar again, the worshipper prostrates by touching his forehead on the ground
 In this position, he says: ”Allah is the highest” at least thrice
 He then sits up in the jalsa position and the prostrates again
 The second prostration completes one rakat
Importance of prayer:
The importance of Prayer in Islam is great as it is the fore most duty of the Muslims, and the chief of the pillars on which the
structure of Islam stands. It is the first thing that was made obligatory on Muslims and the first thing they will be questioned
about on the Day of Judgment.
Congregational Prayers:
1. Friday Prayers:
 Take place of the Zuhr prayers of Friday

 Cannot be offered as qaza
 Must be offered in congregation
 Obligatory on all adult men
 Women, slaves, minors, sick are exempted
 2 azaans
 Sermon (Khutba) is delivered
 Listening to it is obligatory
 While the sermon is being delivered no conversation is allowed, not even reciting the Quran
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 The sermon consists of 2 parts

 In the first part the Imam recites and explains Quranic passages and then after a short rest stands up again to
deliver the 2nd part which includes general prayers for the welfare of Muslim Ummah
 2 obligatory rakat are offered after the khutba
2. Eid prayers:
 2 eids in one Islamic calendar

 Eid-ul-Fitr on 1st Shawal
 Eid-ul-Azha on 10th Zilhajj
 A day of thanksgiving when Muslims assemble in a brotherly atmosphere
 Congregational prayer for men only
 Women, minors, travelers, sick are exempted
 Can be offered from sunrise to noon
 Offered in large empty grounds
 No replacement of any other prayer
 Cannot be offered as qaza
 Consists of 2 rakats
 After rakats, imam delivers khutba in two parts which focuses on Sadqah tul Fitr in Eid ul Fitr and importance of
sacrifice on Eid ul Azha
 Muslims exchange greetings after offering prayers
 Take alternate routes while coming and going to meet as many people as possible
Private Prayer.Dua
 No Qiblah
 No wudu
 No satar
 No fixed language
 No Niyat
 Not obligatory
Delayed Prayer:
 If a Muslim misses an obligatory prayer, he must make up for the loss

 These qaza prayers must be offered as soon as possible
 Only Farz and Witr can be offered as Qaza
 Conditions in which it is allowed to miss a prayer:
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1. In battle field
2. Taking care of seriously ill patients
3. If a person sleeps with necessary arrangements but fails to wake up on time
4. If a person is sick or injured
Mosque:
 A place where believers get together for religious purposes

 Educational, political and social centres of society
 House of Allah
 One should enter the mosque with respect, in clean clothes and footwear must be removed.
 Indulging in wordly affairs is not allowed in mosque
Alms-giving, Zakat:
How it is performed:
 Zakat consists of giving set proportions of possessions for the poor

 Compulsory on all adult rich muslims to gibe zakat which they’ve had in their possession for more than one
calendar year
 Its rate on annual savings is 2.5%
 If a person has 7.5 tolas or more of gold, 2.5% of it is due as zakat
 If a person has 52.5 tolas or more of silver, 2.5% of it is due as zakat
 If a person has 40-120 goats, then one goat is due in zakat
 No fixed date of payment
 However, usually paid in the month of Ramzan
 Reciepients of zakat:
1. Poor
2. Needy
3. Newly converts to Islam
4. Travelers
5. Slaves
6. Those appointed by state to collect Zakat
7. Those who are in bondage or in debt
8. Those who can’t fulfill an obligation
2. Significance in the community:
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 Helps poor people stop starving

 Sense of brotherhood develops between rich and poor
 It reduces financial difference between rich and poor
 Encourages a bond of social responsibility
 Brings the society closer
 Encourages unity in society
Fasting, Sawm:
1 The Way it is observed:
 Carried out in the month of Ramzan

 Starts from the sighting of the moon of Ramzan and ends at the sighting of the moon on Shawal
 All adult Muslims should fast suring day light hours i.e. from dawn to dusk
 They take their sehr before dawn
 After that they refrain from eatinf or drinking until sunset
 During a fast, Muslims abstain from smoking, indulging in evil and indecent acts, abusing etc
 They remember Allah throughout the day by offering prayers and reciting the Quran
 However, they cannot ask for concessions is their work and must lead the normal daily routine
 At the Maghrib prayers, they break their fast with dates and water
 After the Isha prayers they offer 20 rakat of taraweeh prayers
 During the odd nights of the last ten nights of Ramzan, they search for Laila tul Qadr, the night when Quran was
revealed
 Muslims even withdraw to mosques and sit in Aitkaaf for the last ten days, i.e. they avoid any contact with the world
and submit themselves to Allah
Those exempted:
 Sick
 Pregnant women
 Travelers
 Elderly people
 Minor
Page | 63
Pilgrimage, Hajj
1. The Main Observances Involved:

DATE PLACE OBSERVANCE
8th Zilhajj Meeqat - perform wudu
- wear Ihram
- offer 2 rakat
- make niyat
- recite Talbiah
8th Zilhajj Ka’abah - perform tawaf-e-qudum,
encircling Ka’abah 7 times
- kiss the black stone
8th Zilhajj Multazim - say private prayer
8th Zilhajj Maqaam-e-Ibrahim - offer 2 nafal
8th Zilhajj Safa and Marwa - sayee, starting at Safa and
ending at Marwa, 7 times
8th Zilhajj Mina - offer Zuhr, Asar, Maghrib, Isha
prayers
9th Zilhajj Arafat - listen to sermon
- offer combined Zuhr and Asar
prayers
- perform wuquf-e-arafat
9th Zilhajj Muzdalifah - perform Maghrib and Isha
prayer combined
-collect pebbles for rami
- spend night in rememberance
of Allah
10th Zilhajj Mina - stone Jamarat-ul-uqba 7 times
with pebbles
-offer sacrifice
- men cut their hair and women
clip a lock
11th – 12th Zilhajj Mina - perform rami, symbolic stoning
of satan
- perform tawaf-e-ziyarat
between one of these days in
Ka’abah
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- perform tawaf-e-wida before

leaving Makkah
Page | 65

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According to the Syllabus of:

JAWAID AURANGZAIB O LEVEL ISLAMIYAT

(a) Main Teaching

1. Islam demands sincere and genuine faith.

(a) Main Teachings

1. Muslims are bonded together with common faith:

(a) Main Teachings

(a) Main Teachings

1. This Hadith sums up the secret of entry to Paradise.

(a) Main Teachings

1. Muslims should consider all their physical powers as a gift of God

(a) Main Teachings

“Verily Satan is an avowed enemy to man” (12:5)

(a) Main Teachings

(a) Main Teachings

(a) Main Teachings

(a) Main Teachings

(a) Main Teachings

(a) Main Teachings

1. This Hadith highlights the importance of the responsibilities of a Muslim ruler

(a) Main Teachings

(a) Main Teachings

1. The Prophet conducted trade with full honesty and dedication

(a) Main Teachings

(a) Main Teachings

1. The believers may follow this Hadith in a variety of ways.

Modesty produces nothing but good.

(a) Main Teachings

1. Moral teachings of Islam are intimately linked with modesty

(a) Main Teachings

The world is the believer’s prison and the unbeliever’s paradise

(a) Main Teachings

1. God is the Creator of this world and the Hereafter.

(a) Main Teachings

Compilation of the Hadith

 There are three main stages in the compilation of Hadith.

Compilation during Life of Holy Prophet (pbuh)

“Take the help from your right hand” (Tirmizi)

“Write down, for I only speak the truth” (Abu Daud)

Collection and Compilation After death Of Holy Prophet (s):

The Age of followers of the Companions (Tabaeens 101-200 AH):

 Abudullah bin Mubarik at Khorasan.

The outstanding works of this period were:

 Al Muwatta by Imam Malek bin Anas Kittab

Age of followers of the followers (Taba Tabaeen 200-300 AH):

3. Sunan of Abu Daud:

6. Sunan of ibn Majah:

Hadith as source of guidance/Law

 "He who obeys the messenger obeys Allah"(4:80)

The Prophet(s) declared :

1. The meaning of Quran is general;Hadith makes it specific and particular

Main Musnad and Musannaf Collections:

 Isnad is the chain of narrators of a Hadith.

Main Compilers and their Activities:

The rules of Matn are as follows:

The rules of Isnad are as follows:

The rules for checking individual narrators are as follows:

The Rightly Guided Caliphs

REFUSAL TO PAY ZAKAT:

COMPILATION OF THE QUR’AN:

• Both were driven by different circumstances.

WHY HE WAS CALLED AL-SIDDIQUE:

EXPANSION OF THE ISLAMIC EMPIRE:

• The Battle of Qadisiya thus began in 635 AD.