Introduction Section One Section Two

7 Chapter Two ‘Chapter Three Chapter Four

Chapter Five
Chapter Six
Chapter Seven - Section Four .
Chapter Two
Chapter Four Chapter Five Chapter Seven Section Five
| Contents
Passages from the Quran
Life and Importance of Prophet Muha
Life in Makkah Life of the Holy Prophet" As the Mo
Holy DaN Behaviour Towards is Others ophet?™ As the last Messenger of Allah
Wives of the Holy Prophet!
- Descendents of the Holy Prophet™
Companions of the Holy Prophet"
Scribes of ‘Divine Revelation Important Personalities during the Prophet” rn Lifetime
‘Emigrants and Helpers se chir nes gs in the Hadis of the Prophet

Chapter One Chapter Two Chapter Three | | Chapter Rour -Chapter Five Chapter Six — |
Chapter One - Chapter Two
Chapter Four Chapter Five ; Section Ten Section Eleven Section Twelve Section Thirteen

- Zakat — Obligatory Charity Struggle in the Way of Allah (Jihad)

Articles of Faith
Unity or Oneness of Allah Angels
Revealed Books
Life After Death | Allah’s Predestination and Decree
‘Five Pillars of Islam Shahadat — Declaration of Faith
Salat- Prayer Saum =. Fasting

Rights of Non-Muslims
Muslim States and their Relations with Other States i

ry World
0l

SEC CT I ON ON. E z Fon the Ciena eee Chapter 1 SEE AEEA

Passages nom the auran

Allah in Himself 1) Ayat-ul-Kursi (2: 255)
so a Ú agi V5 tis S446 Í aill silt ai 4h ji ay ¥ abi
F#a
Les ail Sails ola; « ail ji Šále niki gains e oye *ye53l silag “ipatall aa 38 ka UL ale te las Hl R
¥
| (2.255) ¢ilsalt lil s4; "Gábi ekibin bi Ys asii

Allah! There is no god but He, the living, the self-subsisting, creed No indies can seize Him nor sleep. His
are all things in the heavens and on — earth. Who is there can intercede in His presence except as He
permits? He knows what is before or after or behind them. Nor shall they compass any of His knowledge
except as He wills. His Throne extends over the heavens and the earth, and He feels no fatigue in
guarding and preserving them for He is
the Mosi High, the Supreme. Ay at ul- N On and peo Pe Mus ab | ii ) = i

Explanation: This ayat of Surah Baqarah is known as Ayat-ul-Kursi — the ‘4 verse of the Throne — the
Throne being a symbol of power and authority. The ==) oes ayat gives a perfect knowledg# about Allah
and deals with His attributes in a = comprehensive manner. The Holy On declared it to be a great verse of
=
- the Holy Quran (Muslim) . Aok ~ -ul - Aa pon - : PeR
Allah is the personal name of One, Supreme Being Who is free from all we | defects and short comings
and Who alone is worthy of worship. The attributes = | of Allah are different from anything we know in our
present world. He is Eternal and Ever-living, that is, He is from the beginning and shall remain- forever
and He is immune from death. His Existence is absolute existence. He
~ does not depend upon any other person or thing. He is the exclusive Master and Owner of the earth
and the heavens and no one else has any part or share il in His Rule, His Authority, His Sovereignty, His
Attributes or His Powers. The | Quran says: “To Allah belongs all that is in the heavens and on earth..." |
433 109) —
He is the Most High, the Suren His Majesty and Glory, Kpouiaise and -

Naa EE
eee O S Will encompass everything physical and spiritual in the earth and the heavens. He is All —
powerful and has full authority and control over and the right to use, anything or deal with it in any manner
He likes and there is none equal to Him to question Him about anything He does or to challenge the
eommands
He issues, But He in His.wisdom may grade His creatures and give one - superiority over another. Then
by His will and permission, such a one may

intercede or help according to the laws and duties laid on him. | His knowledge is complete, absolute,
perfect and all-embracing. He is aware _ of the hidden and the manifest, the present as well as the past
and that which is beyond our perception, He also knows what shall be in the future and none of His
creatures including the angels and the prophets can be His equal in respect of His knowledge. The
Quran, at other places, speaks of the Absolute knowledge of Allah, as well as the limited one of the
people:
“He knows what is before them and what is behind them, and they offer no intercession except for those
who are acceptable........” (21:28) and: “It is He who knows what is open in speech and what ye hide (in
your hearts)”
| y- (21: 110) People encompass nothing of the knowledge of Allah except what He permits to be known
to them. Any interference in His affairs- would result in chaos. All things require the support of each other
for their existence. It is only Allah who creates by Himself and causes others to exist. He is the constant
support and source of all other forms of life. He maintains the existence of heavens and earth and
everything contained in them and in doing so, He does not require any rest, because He never tires. —
An ordinary life needs rest for carrying out its own activities and also needs double rest to look after and
guard or help others activities. In contrast the Absolute Life is free from any such-need for Allah is
Supreme and above anything we can conceive. $

2) Surah An’aam (6:101-103) eae Oo Bae at ge P ba a r JS glas Habe UES ly 5 858i il a lg yal aia =J = š
Mar J, + | i ss pj in 3 JS gila 58 YAY Sesh) Ul ests o pile « put JS gig Ra pat A ie DE" ERE. I s a E 2s ee
ARA PES = ae Jii 545° sling YAS 555 YO LSe i IS le 5h Egi i (6.101-103)0 5l Sihi 5i La ÍI f 101. To Him is
due the primal origin of the heavens and the earth: how can p He have a son when He has no consort?
He created all things, and He has full knowledge of all things. 102. That is Allah, your Lord! there is no
god but He, — the Creator of all things: then worship Him: and He has power to dispose of ; ? . s ki

`=
all affairs. 103. No vision can grasp Him, but His grasp is over all vision: He is above.all comprehension,
yet is acquainted with all things.
Explanation: These verses of Surah An’aam speak of the absolute Unity and Authority of Allah over the
entire universe, being the only Creator and< Protector of everything. Therefore, He alone is to be
worshipped.) Lu -
Allah creates on His own, without the help and co-ordination from:any— external agency and of
no-pre-existing similitude; thus showing that not only ; the creation, but the plan and means of creation
are all on account of His Will.~ | The Quran says: “To Hini is due the primal origin of the heavens and the
4 | T Enis (BEER) 25. ESTE DEE ™ Y
Lest anyone should think that the heavens and the earth are eternal and _ primeval, we are told that they
themselves are creations of Allah’s will and design. À 3 EETA RPT
Since everything is the creation of Allah, the question. of His having a son does not arise. Even the
nonbelievers of Arabia did not have the concept of
Allah having a wife, though they believed that Allah had sons and daughters. Therefore, a question is put
to them as to how Allah could have children when - He does not have a wife. Moreover, it is a derogation
from the glory of Allah to say that He begets children; it would mean an attribution to Him of a human
nature. | ee roy It is further said that human vision does not comprehend Him; but He comprehends
everything of the universe and nothing remains hidden from Him, _ One of the objections raised-by the
unbelievers was that if Allah existed, ‘why could not they see Him. Vision relates only to matter and Allah
is not a material being therefore, the question of His being subject to vision does not — arise. He is
unique: “there is nothing whatever like unto Him....” (42:11) and “And there is none like unto Him.” (112: 4)
e y l © Allah’s nature is so subtle and fine, far beyond our limited conception so as to be invisible to the
physical eye and to be imperceptible to the senses and so ~ pure as to be above the mental or spiritual
vision of human beings. He is unfathomable and inaccessible to human perception, imagination or |
comprehension. His presence can only be felt and realised through the manifestation of His attributes,
working in all the objects throughout the universe, the most important of which is that of His creation- and
His total pontolover ie E y: Sheer ___ The fact that He is undefinable makes it clear that His attributes
mentioned „in the Quran can be seen through the effect of His activity on and within the ~ universe
created by Him. oe i Yeas 7 As regards the Hereafter, the Holy Prophet" said that the righteous Servants
of Allah, whom He will favour with high ranks, will see him each day, morni as well as evening. (Tirmizi,
Ahmad) aie ij
4

ra = 34
3) Sieh Fussilat (41: 37-39) Bo atc yall UY 2 kål l z5 J EEAS Seg A oa ae 5 suin Jil diy! A
C
TE ii ea ne {232 2

a A fee EER oe ae oe and f he | Le ne Or, Du

| Him you wish to serve. e8
Explanation: These verses of Surah Fussilat speak of the sun and moon and day and night as signs of
Allah to signify His wisdom and power. People have repeatedly been told in the Quran that natural objects
on earth and sky are creations of Allah with no power or authority of their own. Then _ how can we set
any of His own creations as equal to Him? Again night and _ day are not conflicting powers but are both
creations of Allah, Allah is the
sole cause and the source of all that exists and whatever exists is a sign of
His creative ia
The Quran says, “Behold! In the creation of the heavens and the earth and the alternation of Night and
Day — there are ih signs for men of under- standing.” (3: 190)
_ Hitis incorrect to ascribe powers or adore anything that is created by Him.
Allah alone should be worshipped and not the things which He has created which are actually subservient
to His commands.
Examples are given to convince the transgressors of the Power and Authority of Allah, showing at the
same time, the willing obedience by all creation to the - commands of Allah in contrast to the opposition
and sinobesicuce exhibited
by human beings. i -~ This, however, does not in any way affect Allah, if men rebel against Him. The
Quran says: “.... but if any deny faith, Allah stands not in need of any of His creatures.” (3: 97) It is, in fact,
their own loss. There are men and angels “who celebrate His praise and glory day and night and never
get tired. On the contrary, they feel delighted and honoured to be in Allah’s presence, in the `
4

light of truth and happiness. - |

The verses further speak of another sign of Allah that of the revival of dead land after rainfall. Elsewhere,
the Quran says: “And the life which He gives therewith to an earth that is dead.......” (2:164)
-This phenomenon is a sign of Allah’s infinite power, especially of His power to resurrect the dead who will
rise to life at Allah’s s call just as the dead earth comes back to life after one shower of rain. This process
is repeated year after year, yet the unbelievers doubted it when the Holy Prophet™* told them that Allah
will bring back.to life all human being after their death. The Quran says: ` sees .. Seeing that ye were
without life, and He gave you life; Then will He cause you to die, and will again bring: you to life; and
again to Him will ye
return.” (2: 28) i i
-Resurrection has been repeated at other places in the Quran as well, for example, it is said: “Jt is Allah
Who sends forth the Winds, so that they raise up — ` the Clouds and we drive them tò a Land that is dead
and revive the earth therewith after its death: even so (will be) the Resurrection.” (35:9)
_ The revival of dead earth after rainfall can be taken as an illustration of Allah’s power to bestow spiritual
life upon hearts that have hitherto remained closed to the truth of His Existence and Omnipotence. Allah’s
revelation is His mercy and His rain. His word has the same wonderful effect as rain has on barren land; it
gives life, beauty and fruitfulness. The revival of dead earth after rainfall implies a call to the believers
never to abandon hope that the deniers may one day grasp the truth of the Soran message.
4) Surah Shura (42: 4-5)

Rint San la wash gti oo ged ere PS ae ek pH) HAS? Sica} ikii Sa bi Os a (2.45) 048 eta ll Shai GÁ: án él
fí- oal :
4. To Him is all that is in the heavens and on earth: and He is most high, most great. 5. The heavens are
almost rent asunder from above them, _ and the angels celebrate the praises of their Lord, and pray for
forgiveness for bema on earth: Behold! KENY Allah is He, the oft- Forgiving, the most merciful.
Explanation: All that is in the heavens and on earth is the exclusive property of Allah and He has full
authority and control to deal with it in any manner He - wants. He is the Master and Owner of the earth
and heavens and everything contained in them, in any form whatsoever, and no one else has any part or
share in | His Swneiship, His authority, His kingdom, His rule, His sovereignty,

_ His attributes and His powers. Elsewhere, it is said: “......... His are all things in the heavens and on
earth......" (2:255) And: “To Whom belongeth all that is in the heavens and on earth? Say: To Allah. ” (6:
12). There atne and glory befits Allah, the Almighty. me
- The Quran further reflects upon the majesty and grandeur of Allah as felt in | en fear and reverence by
the dwellers of heavenly regions i.e., the angels. It is too much for the heavens to bear who tremble at the
presence of the magnificence and splendour above them and are almost ready to burst asunder z His
Glory.
The angels, who are noble ii: pure eines: ees the glory-of Allah. They look after the safety of all beings on
earth and pray to Allah for their forgiveness. They reflect on one side on Allah’s glory and spe and on the
other, to His forgiveness and mercy.
Thei implicatic on is that, whereas, all human beings are weak and are liable to err and to sin, Allah has
willed upon Himself the law of grace and mercy — despite all their evil doings. This exceptional quality of
Allah’s. Grace and ie is further stressed in Quran:
.. But My Mercy extendeth to all things........." (7: 156) Kei aie . He hath inscribed for Himself (the alé of)
Mercy.
Ina basics the Holy Prophet?" said: “Allah says: Verily, My Grace ay Mercy outstrips My Wrath.” (Bukhari,
Muslim) _
‘That Allah is Forgiving and Merciful is clear from the fact that . people persist in transgressing His
commands and rejecting His message with vanity . -` and arrogance, yet He mercifully goes on giving
them respite so that —
may reflect, realize their mistake and come to the right path before — late.
The Quran says: “If anyone does evil or wrongs his own soul, but afterwards seeks Allah's Jorgivenen, he
wii ma Allah Oft-Forgiving, Most Merciful.”
=
(4: 110)
b4ci ask bananai © sii pls "ab gl
(112)0 iÍ 144$ a 3S ls

P O BRRSERE RE See ET ES TION _1. Say: He is Allah, the one and only; 2. Allah, the eternal,
absolute; 3. He does not -beget, nor is He begotten; 4. And there is none none like Him.
| Explanation: The name of this Surah is Ikhlas meaning ‘Purity of Faith’ _ which is its core matter
because faith in the absolute Unity of Allah is the -foundation of Islam. The Holy Prophet? is said to have
described this surah as one-third of the Holy Quran. (Agreed upon) — y
People on different occàsions enquired from the Holy Prophet" about the nature and essence of Allah to
Whose worship he invited them. Every time, this surah was recited in answer to them. -
Allah is One, without any hint of plurality. He has no one to share in ‘His | lordship, neither in His essence
or His attributes. He is the only one to whom worship is due; all-other beings or things are His creatures
and in no way. resemble Him or comparable to Him in rank, = work or powa in any © degree. He has no
partner, no father or son.
The Quran says: “And your God is one God. s mee 163) “Allah: There is no god but He.....” ines 255) |
Anes a ek there is no god but yi therfore, worship. ane

a serve “Me.”

: immortal \ it begir die or end, not limited by time or place or circumstances. He is Absolute, not sustained
or dependent on any ~ other person or thing whereas eh other persons ‘and things are dependent on Him
for beginning as well as their continued existence. l The pagans ‘frequently asked’ the Holy Prophet?™:
“What is the ancestry of _ Allah? From whom has He inherited the world and who will inherit after Him?”
__ In every age, they have adopted the concept that gods like men also beget and are begotten: The
Arabian concept was that the angels were Allah’s daughters. Some people thought that those whom they
considered to be Allah’s children were descended from Him in the natural way while others thought that
the one whom they called son of God had been adopted by Allah Himself as a son. All _ these
assumptions are destroyed when it is said: “He begetteth nof nor is He begotten” and there remains no
room for confusion in this regard. The Quran - says: “No son did Allah beget, nor is there any god ame
with Him....... | (23: 91) The fact that Allah i is matchless and unique in every respect’ beyond the range of
human comprehension or imagination explains why any attempt at depicting Him by means of figures or
symbols peace etce fie as blasphemous denial of truth. | All the ee of Allah prescribed Divine Unity to their
people. The — -Quran says: “......... He said:‘O my people! ia Allah! ye kaye no other god but Him... 0 59,
65,73 =
Allah’ S sain with the created world 6) Surah Fatihah Sg
-
(10 Silat 15 g milé pindall ies $ gle siii si blja
1. In the name of Allah, most gracious, most BEP 2 Pire be to Allah, — ag charisker and sustainer aoe tite
wodi Bae Most: leis most wt See! 7
„Explanation: Surah Fatihah . is mentioned in the Quran as the seven oft. . repeated verses because it is
repeated several times in the course of the five - daily prayers. According to Bukhari, its designation
Umm-ul-Kitab was given to it by the Prophet” himself in view of the fact that it contains in a condensed
form ail the fundamental principles laid down in the Quran. The principle of the - Oneness and uniqueness
of Allah, He being the Oie and Fosterer of the universe; the One to whom man is ultimately responsible,
the only power that can really guide and help, the- principle of life after death and the consequence of
man’s actions and behaviour and the need of self surrender to the will of the
- Supreme Being. It is, for this reason, that this surah has been formulated as a
~ prayer to be constantly repeated and reflected upon by the believer.
~The Surah sums up in precise yet comprehensive words man’s relation to
Allah in contemplation and prayer of which the first wens should be that of
- praise which befit-Allah alone.
The Quran next mentions AHah’s attribute of Rabb, the Chemsha and
- Sustainer of the worlds i.e,, the one who, step by step, helps one to grow from
lower to higher stages till he reaches the stage of finality and completeness; _
and the attributes of Rahman and Rahim which signify grace, mercy,
compassion and loving tenderness which flow from Him to His ergatureg
protecting, preserving and guiding them to a higher life.
, After acknowledging the mercy and beneficence of Allah, the surah continues that He is the Master of
the Day of Judgement, so that the qualities of metey
z8

and i do not mislead anyone inio Togene that on that Day, everyone | will have to render an account of
their deeds in this life. l -After the praise and acknowledgement of the attributes of Allah, there follows a
pledge of total submission, and worship. and seeking help and aid from Him alone. This pledge is not
from man in his individual capea but from all _ mankind in general. | The believer also prays to Allah ta
show him the right sua straight way ‘of | life from among the many crooked and steep ways. The path of
virtue is - difficult, it has always been followed by- those people who are in the light of | Allah's grace. It
not only protects them from wrong doings but also from -straying onto paths of temptation and
carelessness. - a a `- The Surah mentions two categories of people: Those who are in the darkness —
and those who stray because of negligence. Some scholars believe that the - people described as having
the wrath of Allah that is, having deprived themselves, of His grace, are those who after having received
Allah’s message _ rejected it, while those who go ae. are people yao: stray out of A eat ji and negligence:

Je . 6 of °F
7) Surah Baqarah (2: 21-22) ak mel eae
a. qal 5 ba ciil ->j Spee aoe git dats r Ie isi “ai. scene

tw Be

Š s Ti á poa p S 1] Le $ o pii 3 "e zY "~ T 9-5 r = +! — 1 _ i = | = we = M See j |

ser ma. we A et sei Te pat en aE A
nance; then do ne

a a. 7 = -i Pr MP is wo $. % ; a : i Te n, =a, anim emit Le iala te io tt Mer eet Natl tei E ws i l ] Sar is - vs

aes Je =r ri- 4 Allah, when you know. —

SUS:
| a These verses E Surah PRAA are aout Allah, the Creator
and Cherisher of all mankind, the earth and the heavens ‘and hence ey
= worthy of worship and adoration.
- Adoration is the act of the highest and humblest reverence and worship.
When that kind of relationship i is built with Allah it produces righ iteousness.
¿© _ Exclusive worship of Allah is- mandatory because He alone | is ‘the Creator and Cherisher of all and
that is the re aks larly of

ason why the Q iran speaks p j

His attribute of Rabb i.e., the Cherisher. The Being Who ias created and _ arranged for the maintenance
of His creatures is the only One who deserves | _ — complete and exclusive worship and obedience —
and not the idols to whom — ae ascribed some of God’s s qualities, or the saints supposed to possess
divine,

a a a —— mv a “a > = i 3 te
» powers or other material objects who are helpless and have no power of their own. These verses speak
of four basic favours of Allah:
1) the creation of man himself i
2) the creation of-earth and heavens
3) the sending of rain .
4) ` the growth of fruits =
The word used for earth is farsh and this term used in the Quran implies that _ the earth is most suited to
sustain life so that human beings can pass a ‘comfortable physical, intellectual and spiritual life here. |
The earth has been covered with the canopy of heavens known as the sky providing a noof for human
beings to live beneath it on earth. Our whole life,
both physical and spiritual depends upon Allah. The physical life is symbolised maar
by the earth while the spiritual is symbolised by the canopy of heaven. The idea underlying the mentioning
of all these favours is that when human ings themselves admit and acknowledge that all this has been
granted by Allah alone then they must realise that only He deserves our worship, obedience and
servitude. To set up others equal in rank with Allah means to hold others besides Allah worthy of service
and worship. The false gods may be idols,
superstitions, pride of race, birth, wealth or position, power or learning.

_ It is also clear that the sole aim of the Holy Quran is to create Taqwa i.e.,
fear of Allah which is the foundation of all virtue in human life. — 8) Surah Alaq (96: 1-5) | SS seit : O pia ll
ceed SI aul ay BLE gill di ely fil pS sisii
© ply ple gail (96.1-5)0¢145 cite stasi cic
me of your Lord, who created, 2. Created man out of a od: 3. Proclaim! And your Lord is most bountiful, 4.
He
aE

i. Read! n the na f: -clot of congealed who taught by the pen, 5. Taugl

n your

=e
W ANG

Explanation: These verses of Surah Alaq represent the beginning of revelation through Hazrat Jibrail to
the Holy Prophet" while he was meditating in the cave of Hira during the last ten days of Ramazan. When
the angel asked him to read in the name of the Creator and Cherisher, Hazrat Muhammad?"

10
E ie that he was called See to receive and EEIE Allah's n message to mankind.
Although unlettered, the Prophet saa mind and soul were filled with spiritual knowledge and the time had
come for him to declare or proclaim his mission.
It may be noted that the primary duty of a Prophet? is not to produce ideas
born in his own mind; but to transfer the Book of Divine Truth and reproduce - its meaning to mankind
without additions or subtractions. It is also a duty of all those who read and understand the Quran to
spread the truth.
The Surah further mentions the creation of man, stating in particular, that man was created from an
insignificant clot of blood and taught the use of pen by Allah.
The pen has always been a powerful means for the spread of knowledge of Divine Unity in particular and
of knowledge in general. qi is due to the pen that knowledge has been recorded in writing and transmitted
from one person to another and from generation to generation.
Man was initially without knowledge. Whatever knowledge ie obtained, was given to him as a gift from
Allah. In this connection, the Quran s: “And He taught Adam the names of all things.......” (2: 31)
Further, Allah from time to time, taught knowibige of we seen wd unseen through revelations to His
prophets. The Quran says:.“...... Nor shall they compass aught of His knowledge except as He willeth.....”
"i 2: 255)
This very first revelation refers to man’s evolution aa of a germ cell — contrasting the simplicity of his
biological origins with his moral, intellectual and spiritual potential which clearly indicates the existence of
a y purpose -underlying ie creation of life.
9) Surah Zilzaal (99)
e pba tl od HEE all! on fod | h glist; ost shis 151
O tgltii os H ous 5h als
or Ota é Stasi Stig : OLA) B55 ihe i
Ot padi dis Sb P
© paltadt ois Util gin siai sa 3 Z eka $ Uli Jasi gi
(99) 853 V5 355 llth Jasi óa jag
oi

Ti OU DE Si shown their dee “ee

—am Pon i o eae = po E =e r] Ae a a e — E ee =- a Q == =o = =e Aas x ; a2 © — — = — =
le When the, Pari is akan to her utmost “consti 2 POART the AAi throws up her burdens, 3. And man cries
out: ‘What is the matter with her?’, 4. On that day will she declare her tidings: J For that your Lord will
have given her inspiration. 6. On that aan will t men SB stasis in com, npanies sorted

Explanation: Surtih Zilzaal refers to the tremendous convulsion a uprooting which will take place om the
Day of J udgement when the earth will be shaken to the extent of its possibility, the present order of the
world will be dissolved and the new spiritual world of Truth and Justice will take its place,
The symbol used here is that of an earthquake which is a terrifying phenomenon in its suddenness and its
power to destroy and uproot the strongest buildings. The inner levels of the earth are thrown up as if they
were a burden to the earth. |
A similar statement has also ben made “And when the earth is flattened
‘out, and casts forth what is within it and becomes ents empty.”
l (84:3,4) The Surah goes on to mention the confusion iia bewilderment of the dead when they will rise to
life at the sight of these incidents taking place before
_ them. Elsewhere, the Qruan says: “Ah! Woe unto us! Who hath raised us =f | from our beds of
repose?......” (36:52)
In that great and final convulsion, the dead will rise; matters, motives An deeds, even the most secret
ones which had been hidden and buried will be
brought to light and justice will be done with absolute Truth. This is because
Allah will give the command.or direction. to the earth to tell the whole rei, of what it knows. Human beings
will proceed to receive judgement and they will receive their ;
Book of Deeds which will be presented to each man and he will be astonished _ to see that every big and
small matter is mentioned in it. This is also stated “(Ir
will be said to him) Read thine (own) record; sufficient is thy soul this day to make out an account against
thee.” (17: 14)
The righteous will be rewarded more generously than what they will actually E
deserve and their minor sins forgiven if they had safeguarded against the major sins. The punishment for
the evil deeds gf the non-believers will be equal to the deed and no injustice will be done to anybody. The
Quran says: “On the Day when every soul will be ie aces: with all the good, it has done, and all
-the evil it has done.. A j
{3 30)

12

cen - O pial gadi! all ine

e! E
; per xs 6 alll oy Saal
y T\ehe NE i. Ore? | 430% on Re ue
| | RE E Dugu “a sd call | | (114) wills dial é be |
| 1. Say: I seek refuge with the Lord of rana, 2. The King of mankind, |

3. The God of Mankind. 4. From the mischief of the whisperer who withdraws, ! 5. Who whispers into the
hearts of mankind, 6. Among jinns and among | mankind. :
Explanation: Surah Nas concludes the Holy Quran with an appeal to us to trust in Allah as our protecter. It
mentions the three fold relationship of man: | with Allah: 7 | 1) Allah is his Lord, Maker and Cherisher. He
sustains him and cares for |
him. He provides him with all the mean for his growth and development | | and his protection against evil.
5 2) Allah is his King and Ruler. He has the Authority to guide his conduct. He has given laws to lead to
his welfare. 3) Allah is the Judge and the Goal of the Hereafter to Whom all mankind will return to give an
account of their deeds in this life. He is the only : Being entitled to man’s worship at all times. | In each of
these capacities, Allah safeguards His servants. There is no one | besides Him with whom refuge may be
sought and who can actually give | . refuge. |
The Surah ites asks us to seek refuge fom the evil of the whisperer who repeatedly whispers evil
suggestions into the hearts of mankind in sucha way that man may not ever realize that evil has been put
into his heart. The whisperer tries time and again to repeat the act of whispering. When a person
remembers Allah, the devil holds himself back, but when he becomes unmindful of the. remembrance of
Allah, the devil again comes forward. Therefore, refuge is to be sought from the very root of evil i.e., the
secret suggestions of evil. It is for this reason that the Quran says: “And say: O my Lord! I seek refuge
with Thee from the suggestions of the evil ones. ” (23: 97)
And: “If a suggestion from Satan assail thy (mind) seek refuge with Allah...... (7:200)

13
The act of evil i vei may be done = the devil and his IERA or evil “™ = temptations within man himself.
These may be from among jinn as well as from among men as confirmed by the Quran: “Likewise did We
make for every messenger an enemy-evil ones among men and jinns...." (6: 112) In a tradition the Holy
Prophet” also confirmed eo devils a are among men also. (Ahmad, Nasai) —
According to the Quran, the devil will not be able to deviate the teous servants of Allah and, therefore, it is
said: “When thou dost read the Quran, seek Allah’s protection from Satan, the Rejected one.” (16: 98)
_ Allah’s Messengers 1) Surah Baqarah (2: 30-37)
Pee oala aii asi adt J alls Jú iy
A Maa onlay d sis kjai 64i t isg Uii Luis Sta iki ils oe pe A BS sh Oe | leh pi ples osaks 3 YL se! | Ofelia
GES 5l Ýsa lab E Sill O iSi Íi titaji f sii + alen Íi Úi ple Í aiaga iú Ipsi jii ei jú eee a piui yglal got sty JG Tinos
5 iiss S88 Us ples "xe ej Ts Sl gad aie gle
oial a i Jian paS yigi wha iy oći sil
GŠ Vg Già djs < 1585 Qia IS 5 al dass el gat ls O Shalball Spe W558 55-5 siá giay bal Uilig aa US Le
GAG Gis Shh Gist | Ogas oil EGKS i ind p85 Ske jik gail (2.3037) fn DIG 54 CI ale th als 5 Se 9 AE
30. Behold, your Lord said to the angels: ‘I will create a vicegerent on earth.’ They said: ‘Will You place
there one who will make mischief there and shed blood?- whilst we celebrate your praises and glorify your
holy (name)?’ He said: ‘I know what you do not know.’ 31. And He taught Adam the names of all things;
then He placed them before the angels, and said: ‘Tell me the
oll
i

14

14

a. TE Se ry

x ~% = an) ` L N | =
ae én os, e Pa fi = j ) j Ld 4 l a aS TS = a ail Jr = =
== ho
names of these if you are right.’ 32. They said: ‘Glory to You, of knowledge we have none, save what You
have taught us: In truth it is You who are perfect in knowledge and wisdom.’ 33. He said: ‘Adam! Tell them
their names.’ When he had told them, Allah said: ‘Did I not tell you that 1 know the secrets of heaven and
earth, and T know what-you reveal and what you conceal?’ 34. And behold, We said to the angels; ‘Bow
down to Adam’, And they bowed down. Not so Iblis: he refused and was haughty: he was of those who
reject faith. 35. We said: ‘Adam! You and your wife dwell in the Garden; and eat of the bountiful things in it
as you wish. But do not approach this tree, or you will run into harm and transgression.’ 36. Then Satan m
them slip from there, and got them out of what they had been in. We said: ‘Go down, with enmity between
yourselves, On earth will be. -your dwelling-place and your means of livelihood, Jor a time.’ 37. Then
Adam learnt from his Lord words of inspiration, and his Lord turned towards him; for He is often-returning,
most merciful.

Explanation: These verses of Surah Baqarah speak of the creation of man, the high station and destiny
intended for him, particularly with reference to. his being appointed the Khalifa or vicegerent of Allah on
earth, his excellence in -| knowledge over other creation, including the angels; his endowment with
= Special faculties and abilitied his fall and the hope held out to him.
When Allah informed the angels of the creation of Hazrat Adam, they put a _ question to Him as to why
He wanted to create a being who would shed blood and create mischief in the land. This was not
an-objection raised by the angels for they could not dare to object to any scheme or plan of Allah. The
Quran Says: “Behold, thy Lord said to the angels: I will create a vicegerent on earth. They said: “Wilt thou
place therein one who will make mischief therein and shed blood......” (2: 30) - | pE Allah bestowed
knowledge on Hazrat Adam. He told the angels to prostrate — before Hazrat Adam. This shows that
knowledge granted by Allah is one of the fundamental principles of Superiority of man over all other
creatures who is then considered capable of being the vicegerent of Allah on earth. =- At Allah’s
command, all the angels prostrated except Iblis who refused to prostrate. Allah condemned Iblis forever
for not obeying His orders indicating ~ Superiority of Hazrat Adam over Iblis. | z i _ The Quran says: :“......
Then We bade the angels bow. down to Adam and they bowed down; not so Iblis, he refused to be of
those who bow down.” (7: 11). This has also been mentioned in 15: 30-35, 7: 11-25 and 38: 71-78. |
Hazrat Adam and his wife were given permission by Allah to live in the -~ garden of Paradise and eat of
its bountiful things. The only prohibition was — x with regard to eating from a particular tree. The Quran
says: “O Adam, dwell — thou and thy wife in the Garden and en joy {its good things) as ye wish: but

approach not this tree, or ye run into harm and transgression.” (7:19)
tE

15

Allah had created Hazrat Adam as His vicegerent and he had to follow and - enforce His command out of
his own understandin g i free will and ‘to choose . to obey and avoid disobedience to Allah.
The tree was chosen for. the purpose of trial to see how far Hazrat Adam and his wife remained constant
on obedience to Allah’s command. The garden. was a very suitable place for this trial because it was
meant to show that Paradise alone was a fit place for Allah's vicegerent, but if he yielded to satanic
temptations, he would deprive himself of it and would be a loser as a result of his own choice.
Iblis, out of malice and jealousy pasunáod Hazrat Adam and his wife to eat the fruit from the forbidden
tree which they did. Allah ordered them to go down from Heaven and live on earth where they would find
provisions. Allah informed them that Satan is the enemy of man as he beguiles them from the path of
Allah to the path of destruction. The Quran says: “(Allah) said: Get ye down, with enmity between
yourselves. On earth will be your ducting place and your means of livelihood Jor a time.” (7: 24) -
Hazrat Adam realised his mistake and. wanted to repent. Allah took pity on: him and taught him the words
of forgiveness for Allah forgives sins = His
servants when they repent.
This shows that man, as created by Allah is innocent and knows no R But
-the faculty of choice which is given to him implies that he has the capacity: of | evil which he is to reject.
He is given a chance 1 in this life to make good and recover the lost state of innocence and bliss through
repentance. The Qon says: “If any one does evil, or wrongs his own soul, but afterwards seeks”
Allah's forgiveness, he will find Allah oft — forgiving, Most Merciful. 0
erst also to Surah 2 Section 4, Surah 7 Section 2) ey
12) Surah An’aam n (6: 75-79)

Sl pias Gi Ss
ca te ia Jui “S15 ci sie saui
patie 55 1s Ía Jú LE y saiit Lal = osian pitt 5
16
and the earth, so that he might have certainty. 76. When the night covered him over, he saw a star: He
said: ‘This is my Lord.’ But when it set, he said: ‘I do not love things that set.’ 77. When he saw the moon
rising in splendour, he said: ‘This is my Lord,’ But when the moon set, he said: ‘Unless my Lord guides
me, 1 _ will surely be among those who go astray.’ 78. When he saw the sun rising in splendour, he said:
‘This is my Lord; this is the greatest.’ But when the sun set, he.said: ‘O my people! I am indeed free from
your giving partners to Allah.’ 79. ‘For me, I have set my face firmly and truly towards Him who created
the heavens and the earth, and never shall I- give partners to Allah.’
Explanation: These versei of Surah An’aam speak of ‘the dispute of Hazrat Ibrahim and his people
regarding the absolute unity of Allah and His signs in the rising and setting of the star, the moon and the
sun and his declaration of absolute faith in the unity of Allah and total submission to His command, It has
been clearly mentioned that Hazrat Ibrahim differed from his people and declared that the heavenly
bodies that they worshipped had no divine power at all. . -
Hazrat Ibrahim was born and bred among a people who had great knowledge of stars and heavenly
bodies which they worshipped. It was, therefore, natural that the starting point of his search for truth
should be the question. “Can any — _of these objects really be the Lord and Sustainer?” Therefore, when
he saw the star he said: “This is my Lord,” but when it set, he immediately declared: “I do not love things
that set.” He did the same with the moon and the sun.
This is evidently an allusion to Hazrat Ibrahim’s gradual grasp of truth and spiritual enlightenment,
symbolised by his progress from sa adoration of celestial bodies — star, moon and sun to a full realization
of Allah’s All- Embracing Existence. He was, however, not guilty of shirk when seeing these heavenly
objects, he said: “This my Lord”, because in his search of reality, a - seeker has to pass through several
stages. It is only when he gets a negative answer at any of these stages that he proceeds further in his
research. It should, also not be supposed that he literally worshipped the heavenly. bodies which rise and
set according to the laws of Allah. Their worship is futile because they are not supreme powers. -
The argument: of Hazrat Ibrahim was against polytheism and superstitious beliefs of his | people to make
them understand that these objects could never be things to bé worshipped. When Hazrat Ibrahim saw
these phenomena of nature, he reflected upon them and came to know the reality. His opponents, on the
other hand, saw the signs of Allah everyday, yet did not realize anythiiig — inspite of ge at them, —
When the people threatened him on account of his Scion of absolute - faith in the unity of Allah, and
condemnation of their false deities, he said to

— į 7 e a M ss = => AF P m z : -4 = o AS bae mA 5 E M ne Ses ra — Lone g = tar a of A EE won mei SS .

~ e OO i SE EA i eg ee E =<

eings) ye associate with Allah, when ye fear not to give partners to Allah......” (6:81) |
Hazrat Ibrahim left his home and never returned because he could not compromise with what was false in
religion. He was devoted to Truth and his people cared more about ancestral custom and cults which
Hazrat Ibrahim gave up and followed the true Way, even at some sacrifice to himself, The Quran says:
“Behold! His Lord said to him: “Bow (thy will to Me)”. He said, ‘I bow (my will) to the Lord and Cherisher of
the universe.” (2: 131)
The Quran says: “Behold Abraham said to his father and his people: “I do indeed clear myself of what ye
worship. I worship only Him Who made me and He will certainly guide me. And he lefi it as a word......”
(43: 26-28)
‘A word’ refers to the gospel of unity i.e., ‘never shall I give partners to Allah’. This was Hazrat Ibrahim’s
teaching and this was his legacy to those who followed him. He hoped that they would keep it secure and
uphold the standard of Divine Unity. | | ees |
13) Surah Maidah (5: 110)
ee es ae à T S RTEA EN S N Ly 5 x aed
Jb it i abaly dé 5 stile ii SIl pte óil ty AL JG Si ils T i . a s -A ee Př K 4 F 4 eo ee T A A HL GSI shale 515
ÝGS5 agai ced Gull ISS aiin ar
# Hhgeer p o b
i ERF idly „il 1 wigs „ihl a $l 25 ily E ki > YN sgil;
' *. zA |3 a 2 z ; 2 mt cpa Pe Peo Ss E35 JG Si db ens ashi é HG idl “Wik & gii
SiS Jai cuit giiia it aie Ji Tgaat Zu Liik ily § Gat = = - = i i = = LI RE S "m ie (5.110) Oiss Ju YI Tia SI ia ES
Then will Allah say: Jesus son of Mary! Recount my favour to you and
to your mother. Behold! 1 strengthened you with the holy spirit, so that you
_ Spoke to the people in childhood and in maturity. Behold! 1 taught you the
_ Book and Wisdom, the Law and the Gospel. And behold! You make out of
` clay, as it were, the figure of a bird, by my leave, and you breathe into it and it becomes a bird by my
leave, and you heal dsose born blind, and the lepers, by my leave. And behold! You bring forth the dead
by my leave. And — behold! I restrained the Children of Israel from you when you showed them ` the
clear signs, and the unbelievers among them said: ‘This is nothing but evident magic.’ | t ; |
Explanation: A scene of the Day of Judgement is described in this verse showing the responsibility and
limitations of the prophets of Allah who are sent ) to preach the message to men with special reference to
the message of Hazrat |

Isa. Allah will speak to Hazrat Isa recalling all His favours and mercies to him and to his mother, Hazrat
Maryam, so that his followers should become ashamed _ of their ingratitude in corrupting that message
when they could have profited by its purity and spiritual truth, This.argument continues till the end of the
Surah. The favours specially pertain to the power of miracles granted to Hazrat Isa - which established
him as the prophet of Allah. The miracles have been described as: Hazrat Isa talked in infancy while still
in the cradle with as much clarity as in maturity; he was taught the Bock, the wisdom, the law and the
gospel, he moulded a lump of clay into the shape of a bird and breathed life into it with Allah’s leave: he
cured the blind and the lepers and brought the dead to life by Allah’s leave. Exe: ann The word ‘by My
leave’ are repeated with each miracle to emphasize ér f fact that they arose, not out of the power or will of
Hazrat Isa but by the Will and Power of Allah, = > | i = Hazrat Maryam was the mother of Hazrat Isa. With
a son of virgin birth, she and Hazrat Isa became a miracle to all nations..This does not, however, mean
that she or her son were not humans. It is against reason or revelation to call Hazrat Isa the son of Allah.
He is called the son of Mary to emphasize this. He had no human father as his birth was a miracle. But it
was not this. which raised him to high spiritual position as a prophet but because Allah raised him to this
stature and gave him spiritual strength and power to perform miracles which were the ‘clear signs’ which
he brought. A | The favours mentioned in this verse have also been mentioned at other places in the
Quran: “We gave Jesus, the son of Mary, clear (Signs) and strengthened him with the Holy spirit......"(2:
87) The Holy Spirit with which he was strengthened was the angel who brought revelations to him. . “He
shall speak to the people in childhood and maturity.......... ” (3: 46) This is probably an ailusion to the
prophetic wisdom which was to inspire Hazrat Isa from a very early age. ji _ “And Allah will teach him the
Book and the Wisdom and the law and the Gospel.” (3: 48). The law and the gospel were included in the
revelation given to Hazrat Isa. Although the Torah was an earlier revelation granted to prophet Moseś, it
was not abrogated by the gospel, because the prophetic mission of Hazrat Isa was based upog,the law of
Moses. 2% | -. The Quran also says: “...... I have come to you with a sign from your Lord, in that I make
for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by Allah's
leave........." (3: 49) This was to intimate to the children of Israel that, Hazrat Isa would fashion for them a -
higher vision brought to life by the inspiration granted to him by Allah which would become their real
destiny. | l ts: It is possible that ‘bringing forth of the dead’ by Hazrat Isa is a metaphorical description of
his giving life to people who were spiritually dead.
19

(ae SA DO was a Se es
19

a f : a ar r p” = z 7 a, tan ee = eee a a a ee a
= Similarly, the healing of the blind and the lepers can mean an inner regeneration of people who were
spiritually diseased and blind to the truth, Allah restrained the Jews who disbelieved the prophetic
message of Hazrat
Isa and his miracles which they called magic, from doing any harm to him. -
` They were seeking to take his life long before their final attempt to crucify him which also failed,
according to the Quran: “....... But they killed him not, nor crucified him......... .« Nay, Allah raised him up
unto Himself......” (4: 157, 158) (Refer also to Surah 3, sections 5). AR 14) Surah Duha (93) CR aa Onin
iH! yon jl AL is . An 3 eS i “ i O 1 i$ ir O gpa It Jills Me Noe ae fer K Toe de i = Š T tre OGL Se al Ha a Wy
b $ penta ae al 4 +> Fal O pve jii 5 ihai 9 cals
k * r “ i ae ge

a is ay fester! Bar = | ei 4 "g i et ts | Pa w a

1. By the glorious morning light, 2. And by the night when it is still, 3. Your

x
-Lord has not forsaken you, nor is he displeased. 4. And truly the Hereafter will —
s
be better for you than the present. 5. And soon your Lord will give you so that you will be pleased. 6. Did
He not find you an orphan and give you shelter? 7.
And He found you wandering, and He gave you guidance. 8. And He found .
you in need, and made you independent. 9. Therefore, do not treat the orphan with harshness, 10. Nor
drive the beggar away; 11. But tell about the bounty of your Lord! | Sari
a
Explanation: Several traditions show that revelation to the Holy Prophet?"
had remained suspended for some time. The period was so long that the Holy - Prophet?" became
anxious and distressed and the unbelievers began to say
20 3

20
|
that his Lord had forsaken him. This was a dark period in the Holy Prophet's?" =
~ oc = meea
eS aa a
ee n = < aa u = so = a = =<. > s ot * — a — — a =m x — TS
=D==—
‘life because the link with Allah TERR O Jibrail’s visit was his M comfort and support in the face of
rejection. The revelations were the sources from which the Holy Prophet®™* derived strength to stand
steadfast against the unbelievers who were bent upon directing a wicked and vile attack against the `
Prophet's" call to faith and guidance. This Surah was sent down to remove his anxiety and distress and to
tell him -that his Lord had neither forsaken him nor was He displeased with him. If the Prophet®™" had
been constantly exposed to the light of revelation, his nerves ~ would not withstand it. Allah had provided
a break so that the effects of revelation passed away and complete peace was restored to him. It had
nothing to do with Allah being pleased with him when He sent down a revelation and displeased when he
suspended it. In other ‘words, rising of the sun of revelation is analogous to the bright day and the period
of break to the stillness and peace -of night. It also gives good news to the Holy Prophet?™*'¢ that the
hardships that he was facing in the initial stages of his mission would not last long. He is told to hold’ _ the
present of less account than the Hereafter which awaited him like the glorious 15 morning after a night of
stillness. The Hereafter was not only in the future life, - but his later life on earth which would be full of
victory and satisfaction wien ; Allah will bless him so abundantly that he would be well pleased. H This
Surah, although addressed to the Holy Prophet?™", has a far wider | purpose; it is meant to console
every faithful believer suffering from: sorrows and bitter hardships of this life. | Reference is also made
here to the Holy Prophet*™* being an cou and - Allah’s favour to make arrangements to help him in that
state, therefore, in _ gratitude, he should see that no poor or orphan is treated harshly. | > Another favour
of Allah, was the guidance bestowed upon the Holy et Prophet?" when he was wandering in search of
truth. a = Still, another favour of Allah was the true, pure and sincere Jove of Hazrat Khadija which -not
only raised him above want, but made him independent of f _ worldly needs, enabling him to devote his
time tothe service of Allah. = Lastly, the Surah advises the Holy Prophet" to proclaim the bounties on 34
Allah by acknowledging that all bounties received are due to His praos: and favour and share them with
others. m

15) Surah Kausar (108) Opad o aagi ait ro a : | ; a oE

(108) 0 mh A ME jl

21
So

Explanation: Surah Kausar sums up the doctrine of spiritual riches through devotion and sacrifice. The
opposite also follows: indulgence in hatred means the cutting off of all hopes in this life and the Hereafter.
The Surah is addressed first to the Holy Prophet™ and through him to every believer.
At the time of the revelation of this Surah, the enemies thought that Hazrat Muhammad?’ had been
completely ruined. He was cut off from the community and had become utterly helpless as his male
children, who would carry on his name, were dead and the message he had presented was accepted by
only a few people. At this Allah said: “To thee have we granted the Fount (of abundance).” ;
The fountain is the abundant bounty granted to the Holy Prophet?” of all
that is good in the spiritual sense like prophethood and revelation, grace and knowledge, truth and
wisdom, mercy and goodness, spiritual power and insight, This also includes a river or fountain in heaven
of this name which will be granted to the Holy Prophet" on the Day of Judgement .and out of which the
righteous will drink water. | ) | .
With reference to the believers, Kausar signifies the ability to acquire knowledge, to do good work, to be
kind to all beings and thus, to attain inner peace and dignity. | | ,
He, who grants these blessings is Allah and therefore, we must turn to Him
in adoration and thanksgiving and offer sacrifice for His sake alone and this command was given when
worship of gods and goddesses was common. The
Quran says: “Say: Truly my prayer and my service of sacrifice, my life and my ;
death are (all) for Allah, the Cherisher of the worlds.” (6: 162) The ‘sacrifice’ is symbolic. Behind it is a
deep spiritual meaning: the
Slaughtered meat feeds the poor and slaughter is a symbol of self-sacrifice in |
our hearts as the Quran says: “It is not their meat nor their blood, that reaches Allah: it is your piety that
reaches Him.:.....” (22: 37)
Lastly, there is a curse for non-fulfillment of hopes and evil designs for the opponents of the Holy
Prophet’s’”" for all times to come. |
Hatred and spite are not constructive contributions to the work of this world, but its opposite. The enemies
of the Holy Prophet vented their hatred and spite against him by taunting him with the loss of his two
infant sons by Hazrat
Khadija, calling him abtar, i.e. one who is cut off. A few years later however `
these enemies of the Holy Prophet °™" were themselves cut off from hope in this world and the next.
Millions of Muslims all over the world follow and obey the teachings of the Holy Prophet?™*. Besides this,
his generation also carried on through his daughter, Hazrat Fatima.

The History and Importance of the Quran

Introduction | | |
The Quran is the sacred Book of the Muslims and the foundation of Islam. It is the last Divine scripture,
revealed to Holy Prophet, Muhammad", over a period of twenty-three years, through Hazrat Jibrail. It was
revealed in portions, every portion being written and committed to memory as soon as it was revealed.
The Arabic word for revelation is Wahi derived from the word ‘awha’ which | means to inform secretly. It is
the vehicle of Divine Guidance and the message _ revealed to His Messengers to preach and guide the
people. The angel entrusted _
‘with revelation to be conveyed to the Messengers is Hazrat Jibrail or the Holy
Spirit. - m3 anaipa T
The Quran talks about revelation being sent not only to Prophet Muhammad", but also to other prophets
who came before him. Revelations mentioned in the Quran include Sahifas of Hazrat Ibrahim and Hazrat
Noah, Taurat of Hazrat Musa, Zabur of Hazrat Daud, Injeel of Hazrat Isa and Quran of Hazrat
Muhammadr™!h, - THE
The word ‘Quran’ is derived from the root Qara’a which means he read or recited. . ; ; AN
The word Quran is mentioned frequently in the Book itself. According to- scholars, it has fifty-five other
names derived from various Quranic verses. |

‘Some of them are: DALK, = The Book fi x 2) Al-Furqan - _ The Distinction between Truth and Falsehood.
3) Al-Nur ~. -The Light 4) Al-Shifa - The Healing
3) Al-Huda = The Guidance 6) Al-Hikmat -—- The Wisdom 7) Al-Rahmat = The Mercy 8) Al-Khair —' The
Good 9) Al-Haq =" 10) Al-Majid s

The Quran was not revealed as a complete book nor did Allah hand over a | written copy of it to Hazrat
Muhammad™ at the beginning of his mission and -
23

23

*=
sa=ùU
<- "aa ves
A = w=
i Oaai him to 5. paiak it aa invite E to follow his teachi

revealed the Quran from time to time to meet the changing situations ani req uirements of the young
Muslim community.
Although the basic teachings of the earlier scriptures and the Holy Quri on the Oneness of Allah, negation
of polytheism! and man’s moral and Sig responsibilities have a noticeable similarity, yet these scriptures
met the needs

- Of a specific period ‘of people in human history. They were not suited to réspon
to the requirements of all eae and failed to meet the complex requirements
of later times.
The Quran, in contrast, is a complete code of life and a comprehensive 3
- Book which provides guidance in all spheres of human activity and its teachings. apply to all times,
conditions and requirements of mankind,
- The Quran is divided into 114 chapters, each of which is called a Surah which means a degree or step,
by which we climb up. Sometimes, whole Surahs were revealed and sometimes portions, which were
arranged under the

: Prophet’s™* directions. The Surahs are of different lengths, the longest one is Surah Baqarah, while
Surah Kausar, with only three ayats, is the shortest. —
All the Surahs, with the exception of the last thirty-five are divided into — sections — Ruku, each section
generally dealing with one subject.
The Surahs are made up of MER which means a sign or a communication from Allah.
Every chapter of the NA begins with ‘In the name of Allah, the Beneficent, the Merciful’ with. the exception
of the ninth i.e., Surah Taubah. i
For the purpose of recitation, the Quran is divided into thirty equal parts- Juz- each of these being again
sub-divided into four equal. parts. Another division is into seven portions —Manzil-which is designed for
the oompineem of its recital in seven days.
Chharseberistics of the Holy Dir
The Holy Quran is the greatest gift of Allah to mankind. tts purpose is to guide humanity to the straight
path, to awaken human conscience and to enlighten the human mind. its instructions are- aimed at the
general welfare of humän beings. = Allah speaks of. the Cured: as a spirit of life and as a light by which
His
- Servants are guided to the straight path. He says: “........ but We have made the
( Quran) a light, wherewith we guide such of Our servants as We will .. (42: 52) It is the actual word of
Allah and it is beyond human i imagination to produce
_ anything like it. Some of the Holy Prophet’ s?™" ‘contemporaries were the greatest
masters of Arabic language, but they could not produce anything like the Quran either in- content or in
style. The Quran says: “If the whole of mankind and Jinns were to gather together to produce the like of
this Quran, they could not-

24

produce the like thereof, even if they backed up each other with he %
support.” (17: 88) v - ipa Shes Allah has perfected His religion for all mankind with the revelation of this
- Book. He says: “....... This day have I perfected your religion for you, completed |
confirms: “........ Nothing have We omitted from the Book .......” (6: 38) And also: “........ And We have sent
down to thee a Book explaining all things........” (16: 89) | iy
The Quran is spiritual guidance for man, his system of law, his code of _ ethics and above all, his way of
life. It embraces all walks_of life and covers the -entire field of human affairs, whether spiritual,
intellectual, political, social or economic. It is a code that has no boundaries and barriers of time, place or
nation. 7 One of the major characteristic of the Quran is that in its wisdom there is a moving force that
provokes the mind and stirs, as is evident from the fact that. when the Holy Prophet first started to preach,
his only power was the Quranic © wisdom through which he attracted people to Islam.
The Quran characterizes ‘moderation, harmony between the material and spiritual, the individual and
collective, The Quran pays attention to all the needs of man and deals with them in such a way as to help
him realize the noble objectives of his being. Because of this approach of moderation, the Quran calls the
Muslims, a ‘middle nation’ and the best people, evolved for mankind, to enjoin the right and forbid the
wrong. (3: 110) . | ~ This unique Book enjoys the distinction of being authentic, pure and original both in
its contents and order, a quality which no other book of any kind can ‘claim. It stands today as it first came
down, over 1400 years ago, and shall
-always remain to be so as Allah has promised to safeguard it from any violations in its purity: “We have,
without doubt, sent down the Message; and We will assuredly guard it (from corruption)” (15: 9) - |
- Makki and Madni Surahs Eee
The revelation of the Quran t phet*™ started during the month — of Ramazan. The first revelation
consisted of the first five ayats of the 96th Surah i.e., Surah Alaq or Iqra. Thereafter, there was a gap after
which angel - Jibrail appeared and recited the first few ayats of the 74th Surah (Surah Mudassir) to the
Holy Prophet?™*. After this, revelations continued in Makkah and Madinah for twenty-three years. Et ed |
The Surahs of the Holy Quran are either Makki or Madni according to the period of their revelation. The
Holy Prophet™ lived for the first thirteen years of his mission at Makkah and during this period all surahs
are known as Makki.
25 |
T pa

25

Theiseer: he ier: to Madinah and all surahs revealed during the ten years of his life at Madinah are known
as Madni Surahs.
The Makki surahs are generally brief. They deal with belief in Allah, the Day of Judgement, reward and
punishment, heaven and hell. They deal with moral character and contain invitation to virtue. On the other
hand, the Madni surahs contain social duties and obligations, permission of Jihad and commands relating
to it. These surahs are generally lengthy.
Since, the Islamic state was established in Madinah and from there invitation to Islam was extended to
different nations, the style of address adopted in- Madni surahs was also different from that of the Makki
surahs. In Makkah, the people were enemies of Islam and their purpose was to torture the Holy Prophet
and the believers. Therefore, in Makki surahs, the language used was stronger. For example, in ayat 33
of surah 6 it is said: “We know indeed the grief which their words do cause thee.” In ayat 34 of the same
surah it is said: “And messengers indeed were rejected before thee.”
In Makkah, generally the ayats revealed were related to opposition of the unbelievers, for which the hearts
of the Holy Prophet and the believers were strengthened and they were asked to forgive.
In Madinah, a situation was different. Here, three groups. of people were
living: : 1) Muslims i.e. Muhajirin and Ansar 2) Hypocrites . 3) Jews
As far as the Jews were concerned, the Quran gave them the invitation to accept the message of Allah.
The hypocrites were condemned and their cunning schemes were exposed. The principles for governing
the socio-political and
financial lives of Muslims were laid down.
If the orders such as payment of Zakat were given at Makkah it would have made no sense because most
of the Muslims there had no wealth or status and were few in number. Similarly, on account of fear of their
lives at the hands of the unbelievers, they were not ordered to offer their prayers openly at Makkah. They
were also not in,a position to fight and that was why no orders for Jihad were given at Makkah.
Commands were therefore, given at Makkah and Madinah keeping in view the general conditions of the
Muslims on one hand and that of the forces opposing them, on the other. es
Revelation of the Quran between 610 and 632 A.D.
As he approached the age of forty, Hazrat Muhammad?" started retiring - into a cave in a nearby
mountain known as Hira where he would spend his time in worship and solitude. = favourite time of
retreat was the tonih of Ramazan.

26
FO = E A A a E e na
One day, Hazrat Jibrail ts before him while he was meditating and asked him to read. The experience was
narrated by Hazrat Muhammad” in the following words: “He (Jibrail) seized me and squeezed me.to such
extent ` that I was exhausted.” (Bukhari) This. was is was repeated thrice after which the angel recited the
following five verses of Surah Alaq also known as Surah Iqra: `
‘“Proclaim (or read) in the name of thy Lord and Cherisher, Who created.
Created man, out of a (mere) clot of congealed blood.
- Proclaim! And thy Lord is Most Bountiful, -
He who taught (the use of) the pen.
Taught man that which he knew not.” (96: 1-5 n
Hazrat Muhammad™* recited these verses after the angel and the words were imprinted on his mind.
This was the first revelation and the beginning of Prophethood of Hazrat Muhammad™. -
The effect of exhaustion was still upon the Holy Prophet pbub after he reached | home. He had to lie
down coveting himself before he could relate to Hazrat Khadija what had taken place. She comforted him
and took him to her cousin, Warga bin Naufil, who was a scholarly person and had embraced Christianity.
He confirmed that it was the same angel who had brought revelations to previous messengers.
From this time onwards, that is about 610 A.D. the Holy Prophet?” continued ` to receive revelations
throughout the rest of his life, for a period of about twenty three years. The last revelation received by him
was in the plain of
Arafat after he performed Hajj and delivered the sermon: “....... This day have I perfected your religion for
you, completed My favour upon you, and have chosen for you Islam as your religion... sah fee
When a revelation came, the Holy Prophet? experienced different sensations. He heard ringing sounds,
he perspired in the cold, he became so heavy that the animal he was Bee on and his Compnmens could
feel the weight of his body.
When a companion once asked of the Prophet °"* how a revelation came to ,
him, he replied: “Jr comes to me sometimes as the ringing of a bell and this ts hardest on me, then he (the
angel) leaves me and I remember from him what he says; and sometimes the angel comes in the shape
of a man and he talks to me and I remember what he says.” (Bukhari)
Hazrat Aisha, his wife says: “I saw revelation coming down upon him in the severest cold and when that
condition. was over, perspiration ran down his forehead.” (Bukhari)
A companion relates that he was sitting with his leg under the leg of the Prophet™". A revelation came at
that moment and he felt his leg would crush under the weight. (Bukhari)
- The Quran was revealed in portions but it did not remain long i in that condition. ;
Though it could not be completed until the last verse was revealed, it was

never mma some. form of arrangement and every verse and chapter was _ given its place in the Book.
Whenever, d revelation was received by the Prophet, he would summon one of his literate companions
and dictate the text to him. He would then ask him-to read what he had written. This was to ensure perfect
accuracy. He would also ask them: to memorize the verses in order to recite them in their - daily: prayers.
The Quran was written on thin and flat tablets of stone, wood, branches of, palm trees, bones of camels
and goats and on pieces of leather.
The verses and chapters of the Holy Quran were not compiled in the order of revelation, for example, the
first five verses of Surah Alaq are the first in order of _ ~ revelation, but they are placed in the 96" chapter
whereas, the chapters which appear at the beginning of the Quran were revealed at Madinah after the
Prophet’s"“" migration. The arrangement of the different verses and chapters of the Quran was done
under the guidance of Hazrat Jibrail. According to Hazrat Usman every portion of the Quran was written
down and given its specified place at the bidding of the Prophet*™’. It was customary with the Messenger
of _ Allah that when verses of different. chapters were revealed to him or when any chapter was revealed,
he would call one of his scribes and say to him: “Write this verse in the chapter where such and such
verses occur.” (Ahmad) i
The Quran did exist in a written form but no complete copy of it existed at — the time, nor could such a
copy be made while the Prophet ™* was alive and still receiving revelations. The whole Quran in one
arrangement was safely preserved in the memories of the reciters. It was the practice of the Holy
Prophet" to recite loudly the text of the Quran, revealed so far every year, during the month of Ramazan.
Those companions who had written it down would bring out their manuscripts and compare it with the
version of the Holy Prophet” so that they could check the text and order of the chapters.
‘In the last year of his life, a few months before his death, the Holy Prophet? ‘read out the complete text of
the Quran twice. This is how the Divine Message was recorded in scriptural form and learnt by heart to be
—= for the ve generations.
~ COMPILATION OF THE QURAN UNDER THE RIGHTLY GUIDED KHALIFAS
Under the first Khalifa, Hazrat Abu Bakr ;
At the time of the Prophet’s ™* death no official copy of the Quran existed and perhaps no one
possessed the complete written text. However, an. incident _ occurred, after which the companions felt
the necessity to collect and compile _ the text of the Quran. |
“a 2 a = Die 3 | y O ERIE EE EE O

28

= os r. hin) a ok ee ð
During the Khilafat of Hazrat Abu Bakr some people in the country declared themselves to be prophets.
Among them was Musailma. Hazrat Abu Bakr waged a war against him and many companions who had
committed the Holy Quran to memory were martyred in that battle, known as the battle of Yamamah.
Hazrat Umar realized that those who had memorized the Quran would gradually depart from the world
either owing to natural death or martyrdom in future battles. It was therefore, necessary for the
government to devise a system -to preserve the Quran for future generations or else it would meet the
same fate -as the previous scriptures and the Muslims would be deprived of a great part of
the Quran. en ee Sy
Hazrat Umar suggested to Hazrat Abu Bakr that the Quran should be compiled. Hazrat Abu Bakr,
however, hesitated and said that he would not do the job left unfinished by the Holy Prophet’. Hazrat
Umar argued that under the circumstances, the compilation of the Quran had become 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.” | 4 e eRe
Hazrat Abu Bakr directed Zaid bin Sabit, one of the scribes of Divine Revelation to collect the Quranic
verses from every part of the Islamic empire . and compile them in book form, Zaid bin Sabit is reported to
have said that when Hazrat Abu Bakr asked him to start the work, he felt it would be far easier to carry a
mountain on his head than to shoulder such a great - - responsibility. Hazrat Abu Bakr persuaded him
every now and then until his opinion also became identical with his- opinion. te 3 |
A commission was appointed headed by Zaid bin Sabit and its members _ comprised a number of
companions. At least twenty or twenty five Companions who had committed the Quran to memory were
alive at that time.
Zaid bin Sabit traced out and collected the chapters of the Quran from every person who had it in their
possession. He collected it from palm leaves, stones, _ pieces of wood and people who had committed it
to memory. hcp
Zaid bin Sabit was not content just-finding a written piece of the Quran. He also verified it from those
people who had heard it from the Holy Prophet". Though he himself was a Hafiz of the Quran, he always
tried to find a verse in writing before including it in his manuscript, so that the version of the Quran he
recorded was the one heard from and written under the supervision of the Holy Prophet". ; : ay 7;
The script prepared by Zaid bin Sabit remained with the first Khalifa and after his death was transferred to
the custody of Hazrat Umar, the second Khalifa. After his death, the script was transferred to Hazrat
Hafsa, a widow of the Holy
rophet”™", This copy of the Quran came to be known as Mashaf al -Hafsa - ie., Hafsa’s copy of the Holy
Book. | | Poy tS
29

Under
Accordingly Hazrat Usman acquired the copy of the Quran prepared by Zaid bin Sabit from Hazrat Hafsa.
He appointed Zaid bin Sabit alongwith three other knowledgeable Muslims who assisted to make copies
of the Quran from — the original text. They were told to follow the dialect of the Quraish in case of
differences over the language, as the Quran had been revealed in that dialect. _ The Quran was read out
loudly from the beginning to the end in the Prophet’s?"" mosque from these copies of the Quran, so that
not a shadow of doubt remained in the mind of anyone that changes had been introduced in the ` Quran,
These copies were then despatched to the capital city of every province of the Muslim States with
instructions that in future copies should be made only from the official authentic text. Hazrat Usman also
ordered that if anyone had a copy with a different text, it was to be destroyed by fire. Hazrat Usman is
known as Jami-al-Quran. This means that he brought the Muslims around toa uniform reading of the
Quran. The Quran that is being read today is the same as in the time of Hazrat Abu Bakr, Nothing has
been added or deleted from it. The arrangement of the chapters and verses are in the same order as
proclaimed by the Holy Prophet™*, in accordance with Divine instructions. | 4 ‘og
Use of Quran in Legal Thinking | Islam is built on the foundation of faith, but its edifice is held together by
the cementing force of law which is based upon submission to the Divine Will. In other words! it is Allah
Whose Will is the primary source of law ina Muslim society’ and, when such a society comes into
existehce, the Quran and _ the Messenger prescribe for it a of life called the Shariah. TEF In essence, all
of Shariah is contained in the Quran. t is the primary, original and fundamental source from which all
principles, ordinances and injunctions of Islam are drawn: It contains a set of juridical injunctions which
are the basis of Islamic law and which concern the life of human beings in every detail. From the Quranic
point of view, ‘Sovereignty belongs to Allah and therefore, the law formulated by Him in the form of the
Quran is the fundamental law’ according to which He wants a Muslim to live both in his private and social
life/ It provides for him the knowledge of right and wrong, of the difference between. the straight path and
that which leads him astray’ ~ om é r > r 4s * - i = 30
or, E
30
ae Quranic law deals with beliefs, morality, worship, civil transactions, _ punishment for intentional injury
to the human body, property and honour;
murder; breach of public peace such as robbery; offences against religion such as non-payment of Zakat;
against indecency; adultery; use of intoxicants, -
gambling and offences against the established government such as sebbllion - - _ The Quran lays down
rules and regulations relating to social life, commerce. and economics, marriage and inheritance, penal
laws and international conduct. - It lays down injunctions to arbitrate with justice, not to offer bribes, to
give true evidence and to give full weights and measure: “Give full measure when - ye measure, and
weigh with a balance that is straight...” (17: 35) i Contracts are safeguarded by commands to put them in
writing, to fulfill. - one’s undertakings, to return a trust or deposit to its owner and not eat up the | property
of orphans: “Come not nigh to me orphan's property E to improve H Le ” (17: 34) F
And: “Those who unjustly eat up the property of orphans, eat up a fire into their own bodies...,..". (4: 10)
The law of war deals with the distribution of booty and the treatment of the conquered people in a fair and
just manner.
On social matters, it deals with institutions like marriage and divorce. Family law is fairly exhaustive and
here the main emphasis is laid on behaviour towards women, orphans,, relatives, slaves and dependents.
In matters of inheritance, the Quran lays down regulations fal a a just: - distfibution of wealth left behind
by a deceased person. Theft is prohibited and: its punishment is laid down. Drinking wine, games of
chance and charging’ interest are prohibited without a penalty being fixed. There are laws concerning -
false accusations, blood money and retaliation: “We ordained therein for them; Life for life, eye for eye,
nose for nose, ear for ear, tooth gi tooth and wounds equal for equal......” (5: 45) ;
The reasons for Quranic legislation on these matters was to settle questions . ~ that actually arose for
decision as also to repeal objectionable customs like _ infanticide, gambling, usury, unlimited polygamy
and dissatisfaction with the prevailing Arabian standards of. behaviour. Some Quranic Laws were brought
-` in for effecting social reforms such as raising the legal status of women, settling the question of
succession and inheritance, providing protection for the rights - - of orphans and minors and some to lay
down the principles of punishment for’ the purpose of securing peace and order in society. Some verses
were revealed in onder fo give details for rules that had already been revealed, for example it — is said: “.
n tawha unto you (for food) are all four footed animals with the — exception niathied: < ” (5: 1) Further in
5: 3, it gives a list ee exactly the exception to wince the earlier verse refers.
The Quranic law is perpetual and everlasting. It does not vias with the passage of time. It is sige a and
final because no aspect of human life has
31°
31

ORES See eer a ee O | been left without guidance and nothing more is needed to supplement all that |
-is provided by it. The Quran says: “......... i Nene have We anirien from the Book ..... (65 38) ` And aise:
“"... and We have sent down to thee a Boan panine all
things... “T6? 89)
It is the only law that concerns human life till its ultimate end in the Hereafter. Moreover, its laws are in
keeping with the exact nature of human life, obviously, | because it is from the Creator Who knows the
nature and needs of His creation.
| Significance of the Quran as ; the basis of all Thought: and
Action in a: ~ ` The Holy Quran is a sacred and pure scripture revealed by Allah, the Supreme ` Being,
and is not an ordinary Book. It is a Book of warnings, directives and > instructions revealed for the
guidance and betterment of mankind for all times under all conditions and requirements. The Quran says:
“Blessed is He Who sent down the Criterion to His eisai! that it may be an admonition to all creatures.”
(25: 1) -
The central theme and subject which runs through the Quran i is the designation of man as Allah’s
vicegerent. It talks of the origin of man, the structure of the earth and heavens. It talks - about ovia and
criticizes the conduct of different nations.
The Quran contains directives for the head of the state as well as a common man, for the rich as well as
the poor, for peace as well as for war, for spiritual
well being as well as for material prosperity. It gives commands to educate and

convince people about the validity and usefulness of its injunctions. It appeals to the reason of man and
invites him to exercise his own intellect in order to understand himself, his position and purpose in life, his
conduct with his fellow beings and his relationship with his Creator. l
The Holy Quran lays down rules and regulations relating to social ‘life, commerce and economics,
marriage and inheritance, penal laws and inter- national conduct. It reveals the fundamental truth of
religion, for example, the existence and Unity of Allah without any association, the inevitability of life after
death, the existence of Heaven and Hell, the necessity of revelation etc.
In matters of religion, the Quran talks about the pillars of Islam for example, it says: “And they have been
commanded no more than this: To worship Allah, offering Him sincere devotion, being true (in faith), to
establish regular prayer; and to practice regular charity; and that is the religion. right and straight.” — (98:
5)
The Holy Quran also offers solutions to the most difficult problems of this life and provides answers to
those questions upon which depends the happiness - and advancement of mankind. It is inot =. a source
of guidance for the spiritual
32
32
good of the Hereafter, but also for the physical and social Sood attainable in this world. At the individual
level, it teaches good conduct, discusses Islamic ethics, treatment of neighbours, orphans, wayfarers,
poor and needy members - of the society. It provides us with details for the refinement of the individual
and also for peaceful and congenial relations with other human beings.
We find in the Quran injunctions to arbitrate with justice, not to offer bribes, to give true evidence and to
give full weight and measure, Contracts are - safeguarded by commands to put them in writing, to
fulfill"one’ s undertakings and to return a trust or deposit to its owner. The Quran provides laws that -
govern war which deal with the distribution of the booty and the treatment of
the conquered people. | _ On social matters, the Holy Quran deals with institutions like ı marriage and’
divorce. Family law is fairly exhaustive and here, the main emphasis is laid on ` behaviour towards
women, orphans, relatives, slaves and dependents. In matters of inheritance, the Quran lays down
regulations on how to proceed with regard | to the estate of the deceased person, Theft is prohibited and
punishment is _ prescribed, Drinking wine, games of chance and charging interest are prohibited without
a penalty being fixed. There are laws concerning retaliation and blood money, false accusations and
highway robbery. Injustice even to an enemy is prohibited; rights and properties of others are to be
protected and human dignity is to be respected.
The Quran is basically a Book of e The guidance is to make people understand and act, according to the
principles it lays down and that is the reason why it also carries with it the promise of reward for
obedience and warning of punishment for disobedience.
The only way to achieve overall success in- this world as well as in the Hereafter is. to follow completely
and sincerely the guidance the Quran has provided and regulate our lives in accordance with its
commands:
_ “Verily this Qiran doth guide to that which is most right (or stable) .; se cans Tyro mera
AEREN of the Quran — Tafsir |
The Arabic word Tafsir is derived from Fasara which means to explain, to open, to unveil or to discover
something hidden. In the Islamic terminology, Tafsir means interpretation of the Holy Quran.
Tafsir consists of explaining the difficult words and RA including grammatical construction of the
sentences, purpose of revelations, unique ` features of the Holy Quran, examples, events and oaths
quoted by the Holy . Quran, commands relating to the obligatory, permitted and forbidden things and
fundamental beliefs.
The best Tafsir of a verse of the Quran is- usually given | in the Quran itself for whatever is stated briefly
or merely hinted at, in one place, will be found
| 33 : O ESS ae E O )
33
: | a | = people. Generally, they followed the majority opinion. This was easy Ea -of the fact that the
companions were few and -it was easy for them to agree amongst themselves.
The four Sunni schools of law hold Ijma to be ; q valid source of law. It is an essential principle of Islamic
jurisprudence. The Muslim community was called upon to solve the first and most important constitutional
problem that arose soon after the Prophet’s*" death, namely, the selection of the spiritual and executive
head of the community. Hazrat Abu Bakr was elected the Khalifa of the Muslim Couey after the Holy
Prophet?™ wien consensus of the companions. `
~The Quran was compiled in a book form on the suggestion of Hazrat Umar
and by Ijma of the companions. During the Khilafat of Hazrat Usman, Azan for Friday prayers could not be
heard due to noise in the markets. It was, therefore, decided after Ijma by the re A a that another call
should be given.
Ijma is of three types:
1. Ijma or consensus of the Companions of the Holy Prophet®™" which is also universally accepted and
binding and is therefore, unchangeable.
2. Ijma of the jurists.
3. Ijma of the people, i.e., general body of the Muslim community. |
As regards the last two, the jurists, particularly Imam Abu Hanifa, are of the view that they cannot be
confined or limited`to any particular age or country, and therefore, Ijma of one age can be modified by
Ijma of the same or subsequent age.
In the present political conditions the division of the Muslim community into a number of states has
created problems for the formation of Ijma. There are problems that are of purely religious nature and
require the consent of the universal community; others relate to a local situation in a Muslim country. The
procedure of reaching Ijma in the first case may be discussed on an international level in a meeting of
experts who represent different Muslim countries that will be regarded as permanent when confirmed by
the universal community. As to the Ijma on questions of a locai situation in a particular Muslim country,
the experts. may form a consensus by discussions that will be of a temporary nature. This may be
confirmed or eras in course of time by the will of the local community.
Qiyas (Analogy) The knowledge which is deduced from the principles laid- davni in the Coed and Hadis
by use of analogical deductions is known as Qiyas, which is the fourth source of Islamic law. The root
meaning of the word Qiyas is measuring or ogia Tt originates . “from a verb that means to measure one
thing by comparing with another thing 36 |

36

A : l esa a ; LE : isajrews UL JL UJA PIVA 10u SI pna ‘nzn M Jo ön SI jduwx soyiouy epi WOI SUSAJ
IJLNSIP OSJL Kay} ‘sayes ayi sneq “Uappiqios oa savy suonoesuen Jo spury jpe Adoyeur Ag ‘siokeid
Áepuy 103 [Jed ayi Jaye suonoesuey sayes spiqioy uem 4L | -uy 0} asn aow JO 3q P[Nom yorym wy 0}
Auour ay) 2413 pue 103 ay) []28 0) pamojpe st 3 OS wy 0} asn ou Jo 2q prom ueu 100d E 0) w03 v
BUIAID ’swo3 Ayo} Á13A9 UO eyez se mo UDAIS aq ISNUI OS QUO ey pres ay ‘syeos uo WALZ, 10
‘ajdwex 104 “UdAIS 9q pnoys 1 MOY P2UTPTAXS yn uIaydorg AJOH 34L “IALZ JAIZ 0) SN syse uem
4L “WeRIeY posejoep osje oie Ady) - ‘Buneorxoput Aysty oe sBnup asap aourg „UDADH S1 JUDIIXOIUI
Kiaaa OS “UY Y $1 jupzixojur Kiaagq,, PIUS ynqatdorg I “JBAQMOY WAY INOge pew u3q Sey UOnuJW
OU ‘ygalAydoId A JO IW IYI Sulinp umouy jou d19m wnıdo pue uresoo yt) SBMIp sy “SJUROTXOJUI
13410 ƏPnpour 0} poozsIpun aq 14u uonrqryoid y} ‘Pum JO asn ay) pariqiyosd uving AP J! ’SNYL
’SIPEH JO UBINd ay) ur 10} pptaoad Aqperoads sem yIrym- Jo IUO ‘SUONENYIS OM} ÙL SSIUAJI E Jo
ait, ay) UO mej orwejsy JO UOIsUa}Xe Jo afdiould e sem ASopeuR 10 SAIC) — ; ‘AyyeSa] su payqnop
suo OU pue suonanpap je3j jo srada 10} ÁZojeue píojdw osje youd YAO ay) jo suoturduios ayy | ‘uosiad
pasvacap & jo sy ay Aq pautiojied aq pjnoys ‘Zewnjd Jo mwu y JO uoyeZyqo snora pasieyosipun ue yey}
moys
* OF gop JO ABopeUe I} PASN yysOyYdoig ay} WY St owns ayy IAH 143P V

Burmo pap saying ano fi op pinom nos yuiyi nok op WYM, padar goal ydoig y, [NOS sty Jo WyaUIg ay)
104 ‘pasrasep IP JO JTeYaq UO pauiojied aq pjnoys y yey) Aressooou sem 4 gt ‘adeunsyid Suruojsiod
NOY palp pey ‘sueow JO passassod yno soyjey soym ‘wew g Aq payse 2oU0 sem dy ‘ddUR}SUI 104
"MET JO onean Zuruuap Ul AZopeue uo Pata Joswy ynydd AL (zwang ‘pneg nqy) „’uorudo youosaad ano
asn uay? ‘osp wy ul puif jou op nok fi pun jaydosg ayi fo youung yi uodn ‘paau nox mym n ur puf jou op
nok fi ‘yojty fo yoog ayi uodn aspny,, ‘meysy esn nqy plo} aey ò} payiodai st anqa4dO1g Ajo amp
tuonipen JayIOUR 0) Juip1o00y (izu 1 ‘pneq. nqy) „uy Kfsuvs 01 ajqv aq 01 sv jaydosd sip fo awwsajap
ayi pasodsip os spy OYM “YD]]Y 01 ag asinig ,, :powrejoxe uodnoiayy AdO sy Podar ze ny ,,\juawespnf
Áu Surstosoxe Áq 1999 Aw Op {TIM Ip, „EUY joym ‘au wot juapagasd kup puf jou op nok fi ing,,
‘PIHNDUA aoydoid IL ‘paramsue y ,,“Bulop uaq sey jaydorg ay) Aem ay) Ul aploap HM Jy, ¿HOK apind
o} waaay; Suiyiduv puif jou op nok fi puy, :payse vay} yng MOG L „yey JO yoog y) ut sı eym Ag,,
:POAIIMSUL ze NN ,, {Sasa apirap of 8uiod nok asd MOH, “UY payse IAV 0} poLOdad SI ,,.eydoig ML
UWA Jo 10u13. 03 ai se quounurodde siy uo ‘egef urq ze ny pue nga Ydorg KoH y UIIG ie inne ap Ul uuo
s)! Sey SutuOsRal o} LWOSal yng "S}STXO Apealye uonegsi2] YOIUM JO} uonenys Bunsixa ug
areduios 0} Zuruoseaa uetny ssn yIrym pogau [esa] IY SII “I! 0) Tejruns sı wy 0} ila =. ee ON = pi ©

TE 7
37

| wonton of ‘he TE which has to be washed remains A aie 3 toa tradition, reported by Hazrat Aisha, that if
flour dries on the nails and water has not reached any portion of that nail, ‘Wuzu would not have been
considered to have taken place. Going by this tradition, with the application of nail polish, Wuzu would be
incomplete, as the nails remain dry
It is admitted by Sunni jurists that the law for ihe: guidance of Muslims in every matter is found either in
the Quran or in the Hadis and Sunnah. They point out that laws on some questions have been laid down
in clear terms but for some the Quran gives indications from which inferences have to be drawn.
However, all agree that in matters, the answers to which have not been provided by a Quranic or a
traditional text, nor determined by consensus of opinion, the law may be deduced’ from what has been
laid down by any of these three -authorities by the use of Qiyas. Qiyas is thus a source of law which is
subordinate and subsidiary to the Quran, Hadis and Ijma. It must be applied only when there is no
solution to the matter in the Quran or in the Hadis. It must not go against the contents of the Quran or the
principles of Islam, naher should it be in conflict with the traditions of the Holy Prophet’.
Quran, Hadis, Ijma & Qiyas | | The Holy tes provides fundamental laws in respect of beliefs, prayer,
morality, finances as well as political setup of society. As regards beliefs and morality, the laws provided
by the Holy Quran are complete, final and exhaustive for all times to come. For the financial and political
setup of human
society, however, the position is different.
The Holy Quran has laid down some basic laws of universal application in ` connection with the affairs of
human life, yet it has ‘left room for further legislation by the-Holy Prophet", and after him, by his followers,
according to the need of the time, paaasceonedy keeping in view the limits acorn by the Holy Quran.
Human life is not rigid or beyond change. The basic principles of life remain the same in all ages and
countries, but the ways and means of solving them have undergone various changes with the passage of
time. Islam provides for
“both. It has bestowed upon mankind an ideology that satisfies the demands of | - both stability and
change.
Islam has also given sanction for Peaking subsidiary laws to the Muslim community to meet particular
situations and regulate the affairs of their daily life within the scope of the Quran and the Sunnah. When a
verdict about a certain issue is not found i in the Quran and the Sunnah, the scholars of Islam, keeping in
mind, thé interest of Muslim Ummah, try to come up with the best possible verdict to regulate the
behaviour of Muslims, | = Since that behaviour required revelatory criteria and directives, there had to | be
evolved other sources of law continuous with the first and second, The
38

a | | : it TAP s Di oO 23 = ee =— “i -_ > ae
- SECTION THREE -Life & Importance of Prophet

(571-622 A.D.)
Ancestors © The Holy Prophet?" was a direct descendant of TE Ismail, the at son of Hazrat Ibrahim.
Hazrat Ismail had twelve sons. One of them had settled permanently in Hejaz—Arabia. C One of his
descendants, Fihr, known by his title of Quraish, was a famous personality of | s descendant, Qussai, had
the custody of the key of Ka’abah. He was responsi I ' Qussai’s grandson, Hashim, from whom the Holy
Prophetr™h traces his descent, was the richest and the most important of Qussai’s descendants. Hashim
and his brothers organized and despatched trade caravans, and established trade links with foreign
countries. With the passage of time the Prophet’ s™* grandfather, ‘Abdul Muttalib, © _ became very
prominent among the Quraish. Three incidents of his life are very important. The restoration of the
fountain of Zamzam; the dialogue with Abrahah, the Christian Viceroy of Yemen who had come with a
large <i to _ destroy the Ka’abah in 571 A.D.; and the beigan <p x ab rphan g on = Muhammad?™", the
last Prophet of Allah. a His son, Abdullah, who was the father of Prophet Muhammad?™ was | ieee to
Aminah, daughter of Wahab, who belonged to a noble and illustr rious family. On his return journey from a
business tour to Syria, he stopped at Yasrib, where he fell ill and died. By way of inheritance he i a few
cainela; Laais and à slave girl named Umm-e-Aiman. aa After the death of Abdullah, Hazrat Muhamme
pbuh was born ie: Al at an at Makkah on 12th of Rabi-ul-Awwal 571 A.D. He was named Muhammad?" by
Abdul Muttalib. The name being uncommon and unknown among the Quraish, somebody questioned
Abdul Muttalib about it. In reply he said: “I have named him Muhammad so that his name may be praised
on the earth and in the heavens.”
Conditions of Arabia at the time of the birth of the ‘Holy Prophet? At the time of the Prophet’ srèin biith,
the world had c TE forgotten the. message of the Creator and was lost in the wilderness of polytheism.
Arabia

QO FP Ves tS E . a Se St Se See OO. was steeped in the worst form of idolatry. The Ka’abah was full of
idols and every household had its own idol. Stones and trees were also worshipped. There was no belief
in life after death and no feeling of responsibility for one’s actions. There was no moral code. Drinking,
gambling and other vices were common. Widows and orphans were quite helpless and slaves were
treated most cruelly, Women were looked upon as property without having any right to inheritance. They
were treated as articles of trade. They could be bought or sold at will. A man could marry and keep as
many women as he could afford. When a man died, his son inherited his wives. Step-mothers could be
made legal wives. 3 ;
There was no settled government and no law in the land. The affairs of each tribe were governed by its
own chief. There were rivalries among them and people would fight for generations on the slightest
excuse. __ |
Side by side, Arabs had the qualities of heroism, love for liberty, hospitality and eloquence. : tes
This period is known as the Age of Ignorance in the Arab history.
a a. a a s E me = f - a x — = el ees ee
Birth and Upbringing .
Prophet Muhammad" was born among these people. In those days there was a custom among the Arabs
to give their suckling infants in charge of Bedouin women, who would take them into the desert, and
return them to the parents after a few years. The Holy Prophet” was given in charge of Halima
Saadia. She loved Hazrat Muhammad" very much and the Prophet™ always had the highest regard for
her. He used to call her *my mother’.
“At the age of six, Halima Saadia brought him back to his mother who took him to Yasrib to visit the grave
of his father Abdullah and also to meet her relatives. During the return journey from Yasrib, Aminah died
and was buried at Abwa. Hazrat Muhammad™™ was brought back to Makkah by Umme-e- Aiman. A
Abdul Muttalib then took over the charge of his grandson. He showered on him all his love and affection.
Unfortunately, this also could not last for a long time as Abdul Muttalib died when the Holy Prophet” was
only eight years old. Then Abu Talib, an uncle of the Holy Prophet’, took over the ‘responsibility of
bringing him up as his son. He faithfully and kindly discharged His duties and loved his nephew more than
his own sons. )
In those days, reading and writing was not common, therefore, Hazrat Muhammad" did not get any formal
education. When he was nine years old, Hazrat Muhammad?™ began to show signs of an intelligent and
inquisitive mind. He loved solitude and would not indulge in playful activities with children
-of his own age. He was loved by the people because of his sweet and peaceful nature.

At the age of twelve, he accompanied Abu Talib on a trade journey to Syria , and proceeded as far as
Basra. There they met a Christian monk, Bahira, who recognized in Hazrat Muhammad" the signs of the
Prophet as related in Christian books. He advised Abu Talib not to take his nephew too far into Syria for
fear that the Jews may recognize him as the future prophet and harm him. |
After his return from Syria, Hazrat Muhammad?" used to spend long hours in solitary meditation and
speak less to the people. He, however, was very particular in helping the poor, the widows and the
orphans. From his childhood, he disliked polytheism and never worshipped idols, nor ate any food that
was offered as a sacrifice to them. During his youth, he worked as a shepherd which gave him an
opportunity for thought and meditation. _
Harb-ul-Fijar ; | l Hazrat Muhammad" was about fifteen years old when a sacrilegious war or Harb-ul-Fijar
broke out between the Quraish and Hawazin tribes. The’ war was so called because it was fought during
the sacred months when fighting was forbidden. _ i K Hazrat Muhammad™* accompanied his uncles, but
he did not take an active _ Part in the war. He only collected the arrows thrown by the enemy and handed
them over to his uncles. . 7 This was a major event in the life of Hazrat Muhammad?” and one which must
have had a great impact on his character. His impression of the war was most probably concerned with
the tragic results of the war, the bloodshed and _ the unnecessary human suffering. Being the first armed
conflict that he = witnessed, he could not have escaped its influence on his mild and peace f _ loving
temperament and he must have developed a very strong and lasting | dislike for war. | aha ji | At the same
time his indirect participation in the war also gave him a military experience that is-so vital for any person
destined to be a leader of people through a major socio-religious revolution. e |.
Half-al-Fazul | | | As a result of Fijar war thousands of lives were lost. When the leaders of Makkah saw
the effects of the war, they formed a league called Half-al-Fazul _ with the object of maintaining peace in
the region; also for suppressing any violence and injustice and for upholding the rights of the weak, the
poor and the destitute. | pe :
This alliance was called al-Fuzul after three of the main participants each of whom was called al-Fazl. It is
also suggested that this alliance was called al Fazul because it was made for a noble cause: the name
suggests maintaining honour. a => 4 ee
p
=-
42
42

+ LES A EEO _ The Hashimites under the leadership of Zubair bin Abdul Muttalib along
with some other tribes assembled in the house of a noble Quraish, Abdullah bin Judan and pledged to
stand on the side of the oppressed, whether stranger
-or citizen, against the oppressor and to remove injustice from the land.
_ Hazrat Muhammad?" was among those who attended the meeting and was so impressed by its noble
objectives that he remained loyal to it. Later on, he _ said: “I was present in the house of Abdullah bin
Judan at so excellent a pact that I would not exchange my part in it for a herd of red camels; and if now in
- Islam, I were summoned unto it, I would gladly papoa% (Muhammad: Martin Lings) - l
Al-Sadiq sa Al-Amin
-In his early life, the Holy Prophet™* worked as a shepherd ahd took care of the family’s and neighbour's
herds. When he grew up, he started to trade. Unlike other businessmen of the time, he was extremely
honest and fair in his — dealings. Hazrat Sa’ad, his business partner said: “I was a partner of
Muhammd?™ in business. I always found him very honest in his dealings; he never picked quarrels, nor
made any false statement" (Allama Shibli Naumani: Sirat-un- Nabi) His honesty and truthfulness
impressed the people to such an extent that they gave him the titles of Al-Sadiq — The Truthful and
Al-Amin — The .

`+ Trustworthy. They would aang entrust their valuables to him for safekeeping.
Even after the declaration of prophethood, they had so much faith in his honesty - and trustworthiness
that they iied to leave their valuables with him for safe custody.
Marriage to Khadija
At that time there lived in Makkah, a wealthy and respectable widow, Khadija, daughter of Khuwalid, who
was the great grandson of Qussai. She was very impressed by the honesty and goodness of Hazrat
Muhammad?" She was forty years old and twice widowed. She had two sons and a daughter from her
previous marriages. On account of her cronpiioaal character, she ‘was known as Tahira, the pious one.
She requested Hazrat Muhammad’ to take her merchandise to Syria against a share in the profits. She
also sent her slave Maisara with him. He returned from Syria with good profits. Maisara also spoke of his
fair dealings to Hazrat Khadija. She was so pleased that she herself made an offer of marriage to him.
Abu Talib accepted the proposal on behalf of the Holy Prophet" and shortly, thereafter, he married Hazrat
Khadija. At that time he was twenty-five and she was forty. The union proved successful. They had two
sons and four daughters. Both the sons died in infancy. Of the daughters, only the youngest, Hazrat

43

43

Fatima survived the Holy Prophet?™®,

Hazrat Khadija was the Prophet's’ only wife till her death at the age of sixty-five in the 10th year of
Prophethood. The Holy Prophet” always retained his love for her. She was buried in Makkah.
Fixing of Black Stone (Hajr al-Aswad)
The Ka’abah is situated at the lowest part in the valley of Faran and was always flooded by rain water.
The people of Makkah tried various methods to stop this flooding. But all their efforts failed and the
building was damaged by floods. They therefore, decided to rebuild it. The task of rebuilding the Ka’abah
was divided among the leading families of Makkah and the work was completed in harmony, without any
dispute. But when the time came to place the Black Stone or Hajr al-Aswad in its proper place, a dispute
arose among the chiefs of Makkah. Everyone wanted the honour of placing the Holy Stone in its proper
place. There was fear of bloodshed. But then a proposal came from a wise, old man who said that the first
person to enter the Ka’abah the following morning, should decide the issue. His suggestion was accepted
by all.
Next morning, the first person to enter the Ka'abah was Bacrat
Muhammad", who at that time was thirty-five years old. The people of Makkah agreed to accept his
decision. _ He asked the leaders of the different families of Quraish to hold the four corners of a sheet of
cloth which he spread on the ground. Then he placed the Black. Stone in the middle of the sheet and
asked them to lift it up together. When the sheet reached the proper height, he lifted the Black Stone and
laid it in its place with his own hands. Thus, an explosive situation was resolved peacefully by the wisdom
and foresight of Hazrat Muhammad??"*,

Call to Prophethood
With age and growing understanding Hazrat Muhammad’ became more aware of the corrupt society
around him and it disturbed him greatly. He could not believe the polytheistic ideas of the pagans of
Makkah and often thought of God of his forefathers, Ibrahim and Ismail. He did not follow any particular
method of worship, because he was not aware of any; but he realized that there is a force of truth beyond
this world which must have power and control over the whole universe.
A few years before the conferment of prophethood, he became more and more fond of solitude. He
started retiring for days with a supply of dates, oatmeal and water into a cave in a nearby mountain,
known as Hira. There he pondered
and meditated over the condition of his people. These spells of loneliness and
meditation became more frequent as he approached the age of forty. One day towards the end of
Ramazan, he was at the mount of Hira, when

Bo Jibrael senads Sefer "Ee and raked we to read. This was So es and unexpected that startled by the
strange voice, he answered: “I cannot read”. Then he felt that he was being hugged and squeezed so
hard that he thought that he would die of suffocation. He was then released and the request to read was
repeated. “J cannot read”, said Muhammad? again. The angel again hugged him and asked him to read.
Muhammad? was afraid of being squeezed a third time, so he asked: “What shall I read?” The a then
recited the following verses: | |
Proclaim (or read) in the name of thy Lord and Cherisher
Who created.
Created man, out of a (mere) clot of congested blood.
Proclaim! And thy Lord is Most Bountiful,
He who taught (the use of) the pen. —
Taught man that which he knew not” (96: 1-5)
Muhammad? recited these verses after the angel and the wud were imprinted on his mind. This was the
first revelation and the beginning of prophethood of Hazrat Muhammad’™". He was then forty years old.
Muhammad?" was greatly shaken by this experience and he ran out of the cave. Suddenly, he heard a
voice and raising his head in the sky, he saw the same angel in the form of a man filling the whole horizon
and saying: “O; Muhammad(pbuh), you are the messenger of Allah and I am Jibrael.” _ Whichever may
he looked, he saw the same vision and heard the same voice.
He stood there until the angel disappeared. _ After that experience, he came home a bit shaken at his
selection for this- great and noble mission. He feared the thought of the huge and tremendous task of this
mission. He narrated the incident to Hazrat Khadija. She comforted him and assured him that no harm
could come to a man of his nature and that Allah would protect him from all evils. Then she took him to
her cousin Warga bin Naufal, who was a scholarly person and had embraced Christianity. After hearing
what had happened to her husband at the mount of Hira, he - ‘said that it was the Angel Jibrael who had
always brought revelations to previous messengers of God. He also informed her that his enemies would
turn the new i Prophet out of his city.
Preaching by the Holy Prophetr™h The revelations stopped for some time. The Holy Prophet?" passed
this time in restlessness. and anxiety, until one day, he saw angel Jibrael again, in the sky seated on a
chair. The Holy Prophet? became frightened and rushed home. He asked Khadija to cover him up. She
covered him up, after which he ther revelation which said: Dpi ig (wr

45

QETE ee ee Se ee Se ee ee O
And thy Lord do thou magnify.” (74: 1-3)
In obedience to the command of Allah, the Holy Prophet? invited his friends and relatives to the religion of
Islam. He preached to them the Oneness
-of Allah and warned them of the consequences of following their evil ways.
But, he did not, at this stage, make any public announcement. He confined his message only to those of
his close friends and relatives that he thought would give a favourable response. ji ;
The first person to believe in him was his wife, Khadija, who accepted his“ message without any
hesitation. This was followed by the acceptance of Islam - by ten year old, Ali, son of Abu Talib. | |
The first freed slave to accept Islam was Zaid bin Haris. The first person to
. become a Muslim outside the prophet’s immediate family was his close friend, Hazrat Abu Bakr, | |
Within a period of three years, while the Holy Prophet’ was preaching his ` message in secret, about forty
righteous and God-fearing people accepted Islam. Among them were Usman, Talha, Zubair; Abdur
Rahman bin Auf, Sa’ad bin Abi Waqas and Abdullah bin Masud. l
These early converts were the people who had witnessed the Prophet’ sr» private and public life very
closely and had arrived at the conclusion that such a gentle and honest person could not mislead the
people. f
Then came another revelation that said:
“And admonish thy nearest kinsmen.” (26:214)
In order to carry out this command, the Holy Prophet?" invited his relatives: to his house and said to them:
“Allah has ordered me to call you to Him, so who amongst you will help me in this affair and be my friend,
my adviser and my deputy?” No one responded to the message except Ali, who said: “O Prophet of Allah!
I shall be your helper. I will fight him who fights you.” The people laughed and dispersed making fun of the
Holy Prophet™,
Soon afterwards he received another revelation through which the Holy Prophet’ was given the order to:
“Expound openly what thou art commanded, and turn away from those who join false gods with Allah.”
(15:94) ie a
Following this command, the Holy Prophet™* assembled the people of © Makkah at the Safa hill and said
to them: “O Quraish, if I were to tell you that a large army has collected on the other side of this mountain
and is ready to attack you, would you believe me?” They all said that they would, since they had never
heard him tell a lie. But when he asked them to believe in one Allah — and his Prophethood, they became
angry and some of them shouted: “You _ have gone mad”. Abu Lahab, one of his uncles, said, “May Allah
destroy you. Did you assemble us for this?” After this, all of them dispersed. \ |
The Holy Prophet™" now started to address the people in pu lic and private gatherings and on approach
routes to Makkah which were used b pilgrims to

I the Holy city. His efforts were successful and people started em racing Islam. | ‘ie

(@)
46
Opposition and Persecution by the Quraish |
When the Holy Prophet?" declared his message in public and called upon the people of Makkah to adopt
it as a faith and way of life he moved into a new stage in the history of preaching Islam. Uptil now, the
Holy Prophet" and his followers had confined themselves to preaching Islam to a limited number of
people. The Holy Prophet's’ declaration of his message, however, changed the picture as the whole
society was now called upon to accept a total change . where they were not only asked to pay homage to
Allah instead of their idols, but they were also asked to bring about a complete change in their social
conduct, economic and commercial practices as well as their political thought and influence. 3 7 ais f
The response of the influential people of Makkah was hostile. They felt that unless they met the new call
with stiff opposition, it was bound to be accepted by a large section of the population, especially the poor
and the slaves. .
Among those who took the lead in the opposition were the most influential chiefs of the Quraish, namely
Abu Jahl, Abu Lahab, Abu Sufyan, Walid bin Mughaira and Atba bin Rabi. The poor and the weak
converts to Islam, like Bilal, Ammar bin Yasir and others like them suffered torture and severe
‘persecution at the hands of these chiefs. They were thrown into prison, starved and then beaten with
sticks. They were exposed to the scorching heat of the desert sand where they were offered the
alternative of worshipping idols or death. Some of them died of-the effects of the torture, but none
renounced his _ religion. Even rich and respected people like Talha, Zubair, Saeed bin Zaid,
g aaae; Abu Bakr and Abdullah bin Masud were not spared.
The opposition increased gradually. Rubbish and thorny bushes were thrown on the Holy Prophet™* and
abuses were hurled at him. Once, when he was praying in the Ka’abah, a Quraish rolled his sheet round
his neck and tried to strangle him.
Another time when he was prostrating during prayers, Abu Jahl placed filth on his back. His daughter,
Fatima, removed it from her father’s back.
The Quraish also launched a compaign against the Holy Prophet” calling _ -him a mad man, a poet and a
magician. Poems were written to ridicule the Holy Prophet™h, Abu Lahab forced his two sons to divorce
their wives, Rugayya and Umm-e-Kulsum, the Prophet's?’ daughters. When the Prophet's" second son
died in infancy Abu Lahab rejoiced and called the Prophet™ “abtar” a man cut off with no male offspring.
His wife used to put thorns on the path which the Prophet" was expected to take, in order to cause
physical injury. Inspite of all these disgusting measures, he continued his work with increasing vigour and
determination. |
When insults and persecution had no effect on the Holy Prophet’, the pagans tried other methods. They
offered to collect a large fortune for him, or make him the king. They even promised to marry him to the
fairest girl in the land if he gave up preaching Islam. The Holy Prophet’ turned down all such
47
47

#52275 or
offers. They t then TEEPE his uncle, Abu Talib and asked him to prevent his nephew from abusing their
gods or be prepared for violence against ~ Muhammad?" These threats worried Abu Talib and he tried to
stop Muhammad?" from _ preaching because he did not have the strength to oppose his people. To this
the Holy Prophet" responded by saying, “Jf they place the sun on my right hand and the moon on my left
hand, and ask me to — preaching the word of God to the people, I will never accept what they say. I shall
persist in it until Allah enables me to discharge it fully or I perish in the attempt”.
When Abu Talib saw the determination of his nephew, he told him to continue with his mission. He also
picdged to help and support him and asked the Banu Hashim to protect the Holy P ^ against the Quraish.
All of them pledged to do so, except, Abu Lahab, ies openly declared his enmity. Er
Reasons for opposition
The Quraish were the leading tribe in the Arabian Peninsula. They were used to idol worship that the Holy
Prophet?" openly condemned. They took the teachings of Islam as an insult to their religion and the ways
of their forefathers.
The location of the Ka’abah in Makkah gave them an important position as- the custodians of the House.
It was a source of income for them, particularly the priests, as the pilgrims to the Ka’abah would being rich
gifts for their idols. -In the rise of Islam, they saw the danger to their dignity and prestige and the loss of
the important position which they had held for centuries. Apart from idol worship, adultery, drinking,
gambling, murder and plunder were common among the Arabs. Islam condemned all these. Embracing
Islam meant discarding these evil practices and adopting a new mode of life. The Quraish were not at all
ready- to do that.
_ The chiefs, particularly those belonging to the Banu Umayyah, could not
bear that anybody from among the Banu Hashim, the tribe to which the Holy Prophet?™ belonged, should
have supremacy over them. They were also of the view that the Quran should have been sent down to
some influential person. ` - The Quran says: “Also, they say: why is not this Quran sent down to some
leading man in either of the two (chief) cities.” (43: 31)
The Quraish were proud of their chiefs, against whom they were ‘not ready to accept the supremacy of
the Holy Prophet” who neither had wealth nor sons nor any other sign of worldly power. The Quraish used
to say: “Is Wes the one whom Allah has sent as a messenger?” (25:41)
Reaction of early Muslims towards pirstčdtión: The Muslims of early days although limited in number, had
very strong faith

48

and belief i in Allah and His paeieem They ı SERE this faith, regardless of the consequences. For
instance, the Muslim slaves who were tortured mercilessly by their masters never renounced their
religion, and at times, lost their lives when given an alternative between idol worship and Islam.
The Muslims were always united under the leadership of the Holy Prophet™". Even when persecutions
were at their peak, instructions set out by him were followed. When he advised them to migrate to
Abyssinia, they migrated with the confidence that the advice of = aig Prophet’ can only have a good
outcome.
The Muslims displayed the most amazing qualities of courage, discipline and patience in face of this
persecution. It was borne patiently without complaints. The Muslims were forced to live in a valley for
three years with women and children without any means of food and water for days at a time but they
waited patiently for Allah's help. Although the believers were a very small group of people, they opposed
the pagan ideas, defied the idol worshippers and followed a different religion.
Migration to Abyssinia
`The hardships and suffering of the Muslims increased. The Holy Prophet” therefore, gave permission to a
group of Muslims to migrate to Abyssinia. Accordingly in the fifth year of prophethood, a group of eleven
men and four women secretly left for Abyssinia. These included Hazrat Usman and his wife Ruqayya,
daughter of the Holy Prophet". Then followed another group of seventy-nine men and seven women
including Hazrat Jafar, son of Abu Talib.
Najashi, the Christian king of Abyssinia treated the Muslims with kindness and respect and the Muslims
found a safe place to live. |
When the Quraish came to know of this, they sent a deputation with some gifts to the king to request him
to hand over the emigrants to them. = Najashi was a kind and just man. He said in reply that he could not
hand over the Muslims to them until he found out the truth about their religion. He called the Muslims to
his court and after hearing the speech of Hazrat Jafar who explained the principles of Islam and what the
Holy Prophet™" had taught them, Najashi refused to send them back.
It is said that Najashi asked Jafar to recite some ayats from the Holy Quran — and Jafar recited a portion
of Surah Maryam. After hearing it, Najashi said:
“By God this and the Gospel are the lights of one candle.”
Thereafter Najashi returned the gifts brought by the leaders of Makkah. Thus the mission failed and the
Quraish returned totally disappointed.
Significance of Migration to Abyssinia The migration of the Holy Prophet's?" companions to.Abyssinia was
a—
49

significant event which can be described as the first major political move taken by the Holy Prophet’’"".
When the companions went on their long trip to Abyssinia, each one of them had in his mind only one tie
of allegiance which required him to give all his loyalty to Islam. This tie of allegiance was also
strengthened among those Muslims who remained in Makkah. They were now weaker than before and it
was this weakness that brought them even closer. Thus, the migration to Abyssinia made the feelings of
unity among Muslims _ stronger, whether they were among the emigrants or those who stayed behind.
The emigration to Abyssinia gave the Muslims a chance to carry the message of Islam further and out of
Arabia. They were able to establish a close community that conducted its affairs on the basis of Islamic
teachings that they had learnt from the Holy Prophet", It also became clear to them that it was possible to
establish a Muslim society that implemented Islam without the presence of Allah's messenger to
supervise that society and conduct its affairs. The migration provided practical training during the Holy
Prophet’s’” lifetime for the establishment of a Muslim society in which the Prophet?" did not live.
The migration of the Holy Prophet’s*" companions to Abyssinia took place in the fifth year of the
prophethood. When the last of the Holy Prophet’ s?™" companions who went to Abyssinia came back,
they joined the Holy Prophet™ and his army at the conquest of Khyber when the battle was already over.
The Holy Prophet™* gave the new arrivals equal share of the spoils of war as of those who took part in
the battle of Khyber. This shows that he considered them to have been on a mission of Jihad. _
These migrations also convinced the Quraish of the sincerity of the: Muslims who were ready to undergo
loss and hardship rather than: give up the faith of Islam. |
The most important result was that the Muslims came to know that there were places where they could
seek shelter and protection from the persecution of the Quraish. It ultimately gave ssc to the idea of a
BEREE migration to Yasrab. |
The immediate result of the migration was increased trouble for the Muslims in Makkah as the leaders of
the Quraish were very angry at their failure in Abyssinia.

Boycott |
The acceptance of Islam by Hamza, the Prophet’s’" uncle and Umar, son of Khattab, greatly upset and
enraged the pagans. They could see the honour and prestige of the Holy Prophet” and his followers
growing. They also saw the respect ‘with which Najashi had treated the Muslims and so they began to
fear for themselves. They demanded that the Banu Hashim withdraw their protection from the Holy
Prophet™* and hand him over to them or face a complete boycott. This demand was turned down.
| 50

50

0 a Ee ee I ee O Thereafter, in the 7th year of Prophethood, all the tribes of Quraish drew up a joint
agreement that enforced a total social and economic boycott of the Banu Hashim. This agreement was
put into writing and hung in the Ka’ aba.
With the exception of Abu Lahab the Holy Prophet™ along with his tribe, whether believer or non-believer,
was forced to live in a secluded valley, known _ as Shib Abi Talib, in the outskirts of Makkah, which was
the property of Abu Talib. All the roads leading into the valley were blocked. The Muslims were excluded
from all social and commercial activities. They were cut off from all trade dealings. No one could venture
forth from the Shib except in the season of pilgrimage, when the besieged were allowed to come out. |
Whatever little they had to eat, eventually finished and then came a time of extreme difficulty. Their
condition became so bad that children cried with © hunger, adults fed on boiled leather and leaves of
trees and the valley echoed with the cries of helpless people. | |
_ These conditions continued for three years, until a few kind-hearted men
among the unbelievers moved by pity, decided to break the agreement and lift the ban. The Banu Hashim
were then able to come out of the gorge.
Although the period of boycott meant that the Muslims suffered great hardships, it was not without some
benefit to Islam. Despite the boycott new converts continued to trickle through although on a very limited
scale. The , suffering of the Banu Hashim moved the kind hearted among the unbelievers to take action
against the hardliners like Abu Jahl, This caused disunity among them. |
=_=
Year of Grief es: .
In the 10th year of Prophethood, Hazrat Khadija died. In the same year the Prophet’s*™" uncle Abu Talib
too, passed away. The Holy Prophet’ was so deeply grieved by the deaths of his wife and his loving uncle
that this year was called Am-ul-Hazn, “the Year of Grief.” |
The death of Abu Talib, provided an opportunity to the enemy, to ‘harm and persecute the Holy
Prophet™", The Muslims shared in his sorrow, but they were too weak to stand up against the Quraish or
to provide the kind of protection that he had lost due to the death of Abu Talib. - i
Marriage with Sawdah and Aisha .
In the 10th year of Prophethood, the Holy Prophet™ married Sawdah, widow of a companion who had
emigrated to Abyssinia. She had returned to Makkah on the death of her husband. Later in the same year
the Prophet’? married Aisha, daughter of his close friend Abu Bakr. The marriage was l solemnised in
Madinah.
51 ae S - ; =y
51

Visit to Taif
After the death of Abu Talib, the Quraish increased their attacks against the Holy Prophet’. This new
situation meant that he could no longer stay in Makkah with any hope of victory, Before things became too
critical, he had to explore new avenues in his search for support. So, accompained by his adopted son,
Zaid bin Haris, he set out for Taif, to preach the Divine Message to its people. 3
Taif was populated by Saqeef, the second largest tribe in Arabia. As he began his journey he was full of
hope that if they responded favourably it would signify a new phase in the history of Islam.
In Taif the Holy Prophet™* approached the chiefs calling upon them to believe in Allah and to support him
in his efforts to establish Islam; but none gave him a favourable response. Instead, they set upon him a
crowd of teenagers to follow him and shout abuses at him. They even threw stones at him. He was so
badly wounded that his shoes were filled with blood. Zaid tried hard to defend and protect him from the
stones. In trying to shield the Holy Prophet", his head was badly wounded. The mob followed them until
they were driven to the outskirts of the city. j
The Holy Prophet™"* then sought refuge in an orchard that belonged to two brothers, who although
opposed to Islam and to the Holy Prophet?™", felt sorry for him. They sent their Christian slave with a
bunch of grapes for him. Afterwards, the Holy Prophet™* set out on his journey back to Makkah.
While resting in the: orchard, the Holy Prophet" prayed to Allah to show. the people of Taif the right path.
He said: “Why should I pray for the destruction | of these people? I hope that their posterity will certainly
be among the believers in one Allah.” (Muslim) pi | 3
In 9 A.H., the whole of Taif embraced Islam.
Pledges of Aqabah ig |
On his return to Makkah from Taif, the Holy Prophet™™ resumed his preaching concentrating more on
strangers, who came to Makkah for the pilgrimage. In the eleventh year of Prophethood, six pilgrims from
the tribe of Khazraj in Yasrib came to Makkah. The Holy Prophet?" invited them to Islam. After hearing the
teachings of Islam, they embraced the faith. When they returned to Yasrib, they introduced Islam to their
friends and relatives.
In this way, the message of Islam reached Yasrib. Next year, that is, the 12th year of the Prophethood,
twelve persons from Yasrib met the Holy Prophet?™ at Aqabah, accepted the faith and agreed to abstain
from idol worship, cruelty and falsehood, to lead a righteous life and to believe in One God. This is called
the First Pledge of Aqabah. These Muslims promised to spread Islam in Yasrib, and the Holy Prophet
sent two persons with them to

ents Islam to the residents of that city.

In the 13th year of the Prophethood, a Apaan consisting of seyenty-five persons came from Yasrib to take
the same pledge. This is c-iled the Second Pledge of Aqabah. They also invited the Holy Prophet" to =
asih and pledged full support for him and his followers. On the return of this deputation, Islam. began to
spread rapidly in Yasrib. —— oni
Migration to Yasrib a) Causes
-It was after the pledges of S that the idea of migrating to Yasrib was born in the heart of the Holy
Prophet?™", but there were also strong reasons, which compelled him to leave Makkah for Yasrib. |
The people of Makkah were generally hard and ill tempered. On the other hand, the people of Yasrib were
tender hearted and considerate, so Islam could
find a more suitable ground in Yasrib then at Makkah in its early period of - 4
expansion.
The Holy Prophet» was hated and despised by his own people in Makkah, but he was invited by the
people of Yasrib to come to their city.
The priests of Makkah opposed Islam from the very beginning, because the suċcess of Islam meant their
own destruction, as Islam is opposed to idol worship. In Yasrib, however, there was no priest class, so it
was easier to ` preach Islam there. |
In Yasrib the two tribes of Aus and Khazraj, who had been at war with each other looked for a strong
leader who could establish peace in = land, so they invited the Holy Prophet" to come to their city.
The Jews, who were living at Yasrib, had been informed of the coming of the Holy Prophet’™" as a
supporter of their scriptures, so they were eager to receive him. .
The aggressive attitude of the Quraish and their persecution was an important factor in the migration to
Yasrib, specially the death of Abu Talib who had been his protector from the very beginning.
After the pledges of Aqabah, the Muslims realized that the people of Yasrib were ready to welcome them
and there was a place- where they could seek refuge. 7
b) Event of Migration |
_ When the unbelievers came to ‘know of these developments, they redoubled
their persecution of the Holy Prophet’ and his followers. The Prophet?™”,
therefore, advised them to emigrate to Yasrib secretly. Thereafter family after
family left in this manner. By and by, all the companions of the Holy Prophet™* = _—
except Hazrat Abu Bakr and Hazrat Ali succeeded in migrating to Yasrib. | The Quraish held a meeting in
the council hall, rip agile where it was-

decided that one person from each tribe should be selected who would simultaneously attack the Holy
Prophet?" and kill him. This way their object would be achieved and the Banu Hashim would not be able
to take revenge.
The Holy Prophet" was informed of this plan of his enemies by Allah and was told to leave Makkah that
same night:
“Remember how the unbelievers plotted against thee, to keep thee in bonds, or slay thee, or get thee out
(of thy home). They plot and plan, and Allah too plans, But the best of planners is Allah.” (8:30)
_ The Holy Prophet" asked Ali to sleep on his bed, and to return the valuables entrusted to the Prophet"
by various people. Then quietly, he left the house unnoticed by anyone. Accompanied by Abu Bakr, he
made his way to Yasrib. As his enemies were looking for him everywhere: he stayed in the cave of Saur
for three days and nights.
Next morning, ‘when the chiefs of Makkah found Ali in Hazrat Muhammad's?" bed they were furious.
Determined more than ever to find him they offered a huge reward of one hundred camels for his capture,
dead or alive.
Many young men of the Quraish went out in search of the Holy Prophet” and came close to the cave.
Hazrat Abu Bakr trembled with fear and expected them to break into the cave. He said to the Holy
Prophet’, “If anyone of them looks down, he will find us.” To this, the Holy Prophet?" answered: “O Abu
Bakr, how can you fear for two men whose constant companion is Allah H imself?”
This incident is mentioned in the Quran in the following words: “........for Allah did indeed help him, when
the unbelievers drove him out: he had no more than one companion: the two were in the cave, and he
said to his - companion, ‘Have no fear, for Allah is with us.” (9: 40)
Some members of the Quraish party climbed upto the cave and the foremost of them turned around as he
saw the cave entrance. His companion asked him why he did not go into the cave. He answered: “Its
entrance is covered with cobwebs and there is a pair of wild pigeons on the threshold. Obviously, no one
could have gone in without disturbing the pigeons and destroying the cobwebs.”
-The Quraish were further convinced that the cave was empty when they saw its entrance covered with
branches growing from a nearby tree. They, agreed to leave and called one another to return to Makkah.
During their brief stay at the cave, Abdullah son of Hazrat Abu Bakr brought news of the Quraish and
Asma daughter of Hazrat Abu Bakr, brought them food. On the third day, when they were sure that the
Quraish had given up their search, the Holy Prophet?" and Hazrat Abu Bakr continued their j journey to
Yasrib.
On the way, the Holy Prophet?" stopped at Quba, where he was joined by - Hazrat Ali. Here he built a
mosque, which is known as Masjid-e-Quba.
After a few days stay in Quba, the Holy Prophet" left for Yasrib on Friday. On his way, in the quarters of
Bani Salim, the Holy ik ell offered his
54
54
fg 9s 2 Lee Me a SEG Se STS G2 ee aE EE "Se; 4
Migration also proved to be a turning point in the life of the Holy Prophet*™, The years of persecution and
humiliation at Makkah were over and the years of success had begun. At Madinah, he was made the
head of the state. He, who, had till now been a religious teacher, took on the role of a statesman and
politician, at which he proved equally capable,
The Holy Prophet’s’™" experiences in caves. a) Cave of Hira
The event that took place in the cave of Hira was the eins of revelation of the Holy Quran that not only
changed’the lives of people of Arabia but also the history of the world. It marked the beginning of Hazrat
Muhammad’s Prophethood?"" and the spread of Islam’s universal message. -
The very first verses revealed to him tell us about Allah, the Creator and Master of everything. The
revelation came to the Prophet" through angel Jibrael, who brought the revelation to Hazrat
Muhammad?» as also to all other previous prophets.
The verses also mention reading and writing which shows the importance of knowledge in Islam. Allah
enlightens man in all kinds of knowledge. That is-why, the first revelation ends with the words: “Taught
man that which he knew not”. Allah Himself is man’s teacher and the Quran is a Book that gives man
information and directs him how to lead his life in this world and to prepare himself for the next. l
This experience of the Holy Prophet?™" reveals to us that Hazrat
= Muhammad?" was like any other human being hiai was scared and iese after the revelation.
b) Cave of Saur
The stay in the cave of Saur holds great significance in the istoty of Islam. If it had not been for Allah’s
miracles i.e., the cobwebs, the pigeons, the tree and its branches, both the Holy Prophet’ and Hazrat Abu
Bakr would have been caught and and brutally killed. The stay in the cave of Saur led to the safe
emigration of the Holy Prophet*™ to Madinah and so preserved the opportunity for the spread of Islam.
This shows that Allah protects His chosen people from the evils of this world and proves that Allah has
power and control over everything. ~ The Muslims also learnt about the spirit of true friendship as odes by
Hazrat Abu Bakr. dt proved a turning point for the Holy Prophet” for after- the refuge in the cave, he
managed to reach Yasrib safely, where he was surrounded by his followers from Makkah, and also those
who lived in Madinah. He did not have to fight alone anymore but had his supporters around him. This led
to the s consoldanon of the Muslim rule in Madinah.

+ te a mum = So a BER Ap" =m SE SERS SLO

E pat am

Migration also proved to be a turning point in the life of the Holy Prophet?™", The years of persecution
and humiliation at Makkah were over and the years of success had begun. At Madinah, he was made the
head of the state. He, who, had till now been a religious teacher, took on the role of a Statesman and
politician, at which he proved equally capable.
The Holy Prophet’s’" experiences in caves a) Cave of Hira
The event that took place in the cave of Hira was the tdi of revelation of the Holy Quran that not only
changed’the lives of people of Arabia but also the history of the world. It marked the beginning of Hazrat
Muhammad's Prophethood™* and the spread of Islam's universal message. |
Thé very first verses revealed to him tell us about Allah, the Creator and Master of everything. The
revelation came to the Prophet™ through angel Jibrael, who brought the revelation to Hazrat Muhammad
as also to all other previous prophets.
The verses also mention reading and writing which shows the importance of knowledge in Islam. Allah
enlightens man in all kinds of knowledge. That is why, the first revelation ends with the words: “Taught
man that which he knew not”. Allah Himself is man’s teacher and the Quran is a Book that gives man
information and directs him how to lead his life in this world and to prepare himself for the next.
This experience of the Holy Prophet" reveals to us that Hazrat = Muhammad’ was like any other human
being who was scared and Eamens after the revelation.
b) Cave of Saur
The stay in the cave of Saur holds great significance in the history of Islam. If it had not been for Allah’s
miracles i.e., the cobwebs, the pigeons, the tree and its branches, both the Holy Prophet™* and Hazrat
Abu Bakr would have been caught and and brutally killed. The stay in the cave of Saur led to the safe
emigration of the Holy Prophet" to Madinah and so preserved the opportunity for the spread of Islam. This
shows that Allah protects His chosen pool am the evils of this world and proves that Allah has power and
control over everything.
The Muslims also learnt about the spirit of true friendship as aii by Hazrat Abu Bakr. dt proved a turning
point for the Holy Prophet™ for after the refuge in the cave, he managed to reach Yasrib safely, where he
was surrounded by his followers from Makkah, and also those who lived- in Madinah. He did not have to
fight alone anymore but had his supporters around him. This led to the consolidation of the Muslim rule in
Madinah. |
56
OFS
SECTION | THREE = Life & Importance of Prophet SUESSI Chapter O SERS DE

“Life in Madinah
(622-632 A.D.)
IST YEAR OF HIJRAT
Mosque of the Prophet?™
The first important thing that the Holy Prophet?" did on arriving in Madinah) was to build a mosque that
not only became a spiritual centre for worship, but also the Sotitical and military headquarters for the new
state. All affairs of the state were conducted at the mosque. It soon developed into an institute of learning
where discussions and seminars were held, and a social institution where Muslims learnt and practised
discipline, unity and brotherhood. ©
The land for the mosque was bought from AWo orphans and the Holy Prophet™ himself worked hard with
his companions to complete the building. This mosque was known as the "Mosque of the Prophet™"” or
Masjid-e- Mabawi. It is referred to in the Quran in the following words:
“—, there is a mosque whose foundation was laid from the first day on piety; it is more worthy of thy
standing forth (for prayer) therein. In it are men who love to be purified, and Allah loveth those who make
themselves pure.”
(9:108)
The walls of the mosque were made of unbaked bricks, the roof was of mud and date palm leaves and
the trunks of date palm trees were used for — pillars. A large platform with a thatched roof, was built in
one of the corners of the mosque, This was‘ known as Suffa. It became the training centre for Islamic
education and also a shelter for poor Muslims specially, the emigrants from Makkah. | |
After the Holy Ka’abah, the Masjid-e-Nabawi is the holiest mosque.
Azan (Call for Prayers)
In order to call the believers to the mosque for offering their prayers in congregation, the system of
çaMing Azan was introduced, as suggested by Hazrat Umar.
Hazr ai Bilal was aned as the Muezzin.
57

a) The Muslims in Madinah belonged to two categories. Those T had migrated to Madinah from Makkah)
were known as Muhajitinor emigrants: Those who _ belonged to Madinah and had given shelter to the
emigrants and helped them were known as . The emigrants were generally poor as even those who had
been well off in Makkah had left all their velongings behind when they migrated. _
The HolysProphiét™" established brotherhood between these two groups of Muslims. He told the Ansars
that the Muhajirin were in need of help, and so he _ wanted to create brotherhood between them. The
Ansar willingly agreed to this. They took their Muhajirin brothers to their houses, treated them with
hospitality and shared all their possessions with them. The Holy Quran mentions this in these words:
“Those who believed and adopted exile, and fought for the faith, with their property and their persons, in
the cause of Allah, as well as those who gave (them) asylum and aid, these are (all) friends and
protectors, one of another.” (8:72)
The emigrants and their hosts were united into a bond of brotherhood. which proved, in practice, to be
stronger than real brotherhood. Even the enmity between the two tribes of Madinah, was forgotten, as
mentioned in the Holy Quran: “.... And remember with gratitude Allah's favour on you; for ye were
enemies and He joined your hearts in love, so that by His grace, ye became brethren..... (3:103)

b) There were three main tribes of Tews: , | Qüraizä, settled in the suburbs of mál in their own strong
fortresses. : The Holy Prophet" realized that the foundation of would be very weak unless it was based
upon the support of all the people living in Madinah. The situation called for a strong measure of
co-ordination and adjustment, particularly as the Muslims were seriously threatened by the Therefore, as
soon as the Holy Prophet" was settled in Madinah, he called together the Muslims and the Jewish tribes
for consultation. He invited them to consider the possibility of establishing some system of co-operation
whereby the safety of Madinah-might be secured. After an exchange of views, an agreement was reached
which granted equal rights to the Jews with full liberty to follow their own faith without any interference by
the Holy Prophet?” or his followers. It stated that the Muslims and Jews were allies and would help each
other, that neither party would commit aggression against the other, and that in case of an attack on
Madinah, both Muslims and Jews would defend it. This treaty is a landmark in the history of mankind. It
guaranteed freedom of worship for the Jews. It also guaranteed protection of their life and property.

58

O REGIE gee TE eee a Ss _ It was an attempt to establish friendly and cordial relations between the
Muslims ` and the Jews of Madinah to live together as peaceful citizens and defend the town from all
invaders. | By virtue of this agreement, the relations between the Muslims and the Jews were regulated
and a basis for the governance of Madinah was provided. Each section would have complete freedom of
religion and complete autonomy with regard to its internal affairs, but would be knit into an administrative
system that would be presided over by the H | The treaty also established the Holy Prophet” as the leader
and the head of the state of Madinah. He came to be recognized as the undisputed leader, ruler, judge
and the commander of the people of Madinah. .
At the time of the Prophet's migration, many people of Madinah accepted . Islam. However, among them
there were some who did not like the success of the Prophet's mission. They are known as ‘Hypocrites’ or
Munafiqin in the Holy Quran that says the following about them: .
“When it is said to them. ‘Come to what Allah has revealed. and to the Messenger’, thou seest the
hypocrites avert their faces from thee in disgust”
| : : , (4: 61)
To all appearances, they became Muslims and prayed and fasted as if they belonged to the Muslim
Community. Deep at heart, however, they did not believe. Their hearts were full of hatred for the Prophet’
and fi ; They spared no effort in their attempts to cause harm to the Muslims. They proved to be more
dangerous than the unbelievers, because they were able to. know the secrets of the Muslims and pass
them on to the enemies of Islam.
Their leader was TEE Abbey, Before the Prophet s™* migration, preparations were being made to crown
him the king of Madinah, but after the
Prophet’s™" migration, he was deprived of that position. He, however, continued to have great influence
over all those who viewed Islam with hatred and suspicion. He continuously intrigued with the chiefs of
Makkah to wage war against the Muslims. His behaviour at the time of when he withdrew three hundred
of his supporters and almost broke the streng h of the Muslims was damaging to the cause of Islam. After
the | he was in secret contact with the Jews who had been exiled from Madinah, to inform them of the
movement of the Muslims. | . Abdullah bin Ubbay built a mosque outside Madifiah, where, he along with
his companions used to hold meetings against the Holy Prophet®™*, When Allah revealed verses
against this 3 , which the hypocrites called a mosque, it was demolished and burnt by the order of the.
Holy Propher™ a |
59

59
Soon after the Tabuk Expedition, Abdullah fell ill and died. With his death, many of the hypocrites
repented and turned to the geniune faith.
2ND YEAR OF HURAT
Fasting ) Fasting in the month of Ramazan’ was made obligatory upon all adult Muslims in the second
year of the Hijrat in these words of the Quran:
“O you who believe! Fasting is prescribed to you as it was oe to` those before you so that you may (learn)
self-restraint.” ( 2: 183)
Zakat
The payment of Zakat was sie made wikia: epon all rich Muslims i in the following words: . “And spend of
your substance in the cause. of coo .. do good: for Allah loveth those who do good. E231 95) .

Change of Qiblah
An important event of the second year of Hijrat was the change of Qiblah; that is the direction to which a
Muslim turns his face while saying his prayers. In Makkah, the Muslims used to pray facing the direction
of the 1 Mosque of Al-Aqsa in Jerusalam. In Madifah, they continued to do so for over sixteen moths: In 2
A.H. while the Holy Prophet™ was leading the ASPiprayéts at the mosque in Madinah, he was ordered to
pray facing the direction of the _ Ka’abah, which henceforth, became the religious centre for Muslims. The
Holy Prophet™" and the congregation immediately turned their faces towards Ka'abah. In this connection,
the Holy Quran says: “We see the turning of your face (for guidance) to the heavens; now shall We turn
you to a Qiblah that shall please yon Turn then your face in the direction S the sacred Mosque.” (2:144)
Battle of Badr
Causes and Events s
During the first thirteen years of his: mission, the Holy Prophet™® had only one enemy to deal with in
Makkah, the pagan Qurais! h, who eventually forced him to leave Makkah. But in Madinah, he had to face
opposition from three quarters. First, were the Quraish of Makkah who were determined to crush the _
Holy Prophet" and his followers. The increasing strength of the Muslims was seen by them as a threat
both ‘to their prestige as custodians of the Ka'abah and to their social and economic leadership.

60
Secondly, there were the Jews who had entered into a treaty with the Holy Prophet", yet they began to
intrigue, and their various ae began to break treaties with the Muslims.
Apart from these two enemies, there were ihe - pocrites or the Munafiqin who had accepted Islam, but
were working against the interests of the Muslims.
The Holy Prophet had hardly settled down in Madinah when the Quraish of Makkah sent word to the
people of Madinah to hand over the Holy Prophet" and the emigrants to them, or kill them. The Afsar who
had ‘themselves, invited the Holy Prophet to Madinah, refused to do so.
At that time Albu SüfyaM a rich and influential leader of the Quraish, was returning from Syria)with a
caravan carrying mercliandise. He asked the Quraish to send an armed expedition to escort him home
safely as he did not want to take the risk of interference from the Muslims on his way. The Quraish,
despatched an army to join Abu Sufyan in Syria. When Abu Sufyan reached Makkah safely he asked the
army to return but they refused to do so. Some of the leaders. like "Aba Jahl, insisted on advancing
towards Madinah.
In the month of Såfar 2 A.H., Allah had already given permission to fight against the unbelievers. “F an in
the cause of Allah those who fight you.’
(2: 190)
When the Holy Prophet" leami that the Quraish were advancing towards Madinah with the intention to
attack, he immediately called the Muslims to take necessary steps. The Muhajirin and the AliSar got
together to defend themselves. They were three hundred and thirteen men in all with only two horses and
a few camels.
‘The Quraish stopped at Badr, hichi isa villae: at a distance of about eighty miles from Madinah. They had
come with a huge quantity of food supply with them. Since they had arrived at Badr first, they occupied all
important positions.
They were about one thousand in number with all their best warriors and arms -and a large number of
horses and camels.
When the Holy Prophet***" and His Cömipanions reached. Badr, they were ill-equipped with arms and the
place which they occupied had no water. Before the battle started, the Holy Prophet” prayed to Allah to
help them against the enemies of Islam. The prayer was accepted and heavenly assistance was —
promised in these words of the Quran:
“Remember ye implored the assistance of your Lord, and He answered you: “I will assist you with a
thousand of the angels, ranks on ranks.” (8:9)
Meanwhile, there was heavy rain and the Muslims collected sufficient water for their use. Ultimately, the
two armies met and the battle started. While the battle was going on, the Holy Prophet” prostrated, before
Allah and prayed:
“O Allah! If this small band of men perish, there will be no one alive to
worship You, and Your faith will be destroyed forever. 5 ; Regarding these two ill-matched armies, the
Quran says:
6l
6l

“There has tects aa for you a sign in the two armies that met (in combat): ‘one was fighting in the cause of
Allah, thé other resisting Allah; these saw with their own eyes twice their number. But Allah doth opra with
His aid whom He pleaseth—.” (3:13)
Allah granted victory to Muslims. The Quraish fled in disorder, leaving a large number of dead and
wounded on the battlefield. In all, seventy of the Quraish were killed, which included very famous chiefs
and warriors like _ and Seventy were taken prisoners. Among them were and ` e Muslims lost sin fourteen

people, six Muhajirin and eight Ansar. The Quran mentions this victory in these ais “Allah had helped you
at Badr, when you were a contemptible little force.” (3: 123)
When news òf this defeat reached Makkah the whole town was struck with grief. There was also much
anger and pledges were taken to avenge the blood- of their kinsmen. For this purpose, preparations were
started on an extensive level.
In Madinah, the were dealt with very mercifully. All those captives _ who could pay were after payment of
ransom. The poor and the old were freed without ransom. Those who could read and write were charged
with the duty of teaching ten Muslim children each and to get their freedom after a fixed period of
teaching.

Importance of the Battle

The was the first decisive battle in Islam in the sense that truth, inspite of its numerical minority and
limited resources, gained a clear victory over falsehood with all its material strength. If Muslims had not
succeeded in this battle, Islam would have been wiped out from the earth forever. That i is why, the Holy
Quran describes the day of the battle as the ‘Day E ony, J in 8:41, and a sign of Allah in 3:13.
The Battle of Badr had effects both on the unbelievers in Makkali’ and the Muslims at Madinah. For the
Muslims, victory at Badr over a greatly superior force inspired and encouraged them for future success. It
proved to be a turning point as their position became visibly stronger. Their faith was srengiboned and
they gained confidence.
On the other hand, the strength of the @ufaish was broken at Badr, where practically all their leaders
were either killed or wounded which dealt a deathblow | to their power and prestige. As Williä Müitjin his
66ok"*Life of Muhanad” says: “Not only was it a decisive victory gained over a force three times his- own
in numbers, but the slain on the enemy side included many of his s influential
opponents”.
aa
62
After the battle, many unbelievers accepted Islam. Those who had kept -` their faith a secret now declared
it openly. The influence of Islam and the Holy giant began to increase. even outside Madinah.
Banu Qainuga
Although the Jews had Bites into an agreement with + he A yet they were working against the interests of
the Muslims. In the 2nd Hijri, the
tribe of Bama QAMmüga broke their agreement. After the the Holy Prophet™" took action against them
and according to his decision, _ they
were exiled from Madinah, 3RD YEAR OF HIJRAT

Battle of Uhad | He |
After the pale of Badr, Islam gained a firm footing at Madinali and the importance of the city began to
increase. The Quraish considered the rise of Madinah as a threat to their political and commercial
interests. Moreover, they could not forget their defeat in the battle of Badr. Several of their important
leaders were killed in the battle, and they wanted to avenge their deaths.
of the Jewish tribe of Banu Nazir went to EE to
participate in the mourning for those killed at Badr. He and other Jewish poets wrote poems to instigate
the Quraish to fight against the Muslims. AbuySufyan, the commander of the Quraish army, which was
defeated at Badr, went to meet the Jews of Banu Nazir, who promised help, Meetings were held where it
was decided to collect funds and raise a strong army for attacking Madinah and wiping out the Muslims.
Some other tribes were also invited to join in this war. Finally a fully armed force of three thousand men
left Makkah for Madinah. consulted his companions about the best way to meet the enemy. The
consensus of opinion was that the Muslims should go out of Madinah to meet the enemy. Although the
Holy Prophet” had a different opinion, yel when the majority insisted on meeting the enemy outside
Madinah, he agreec
Three miles to the north of Madinah, the Quraish camped at the foot of a hill known as (ad. The Prophet’
advanced towards Uhad with one thousand companions. On the way, Abdullah bin Ubbay, the leader of
deserted with three hundred of his men on the excuse that the Holy Prophet?" had turned down his
suggestion of fighting the enemy from inside the city. The Holy Prophet", with the remaining seven
hundred men, reached Uhad and also set up camp. He posted fifty archers to protect the pass in the
Uhad mountain and defend the Muslims from any possible attack by the enemy from behind. They were
given strict instructions not to leave their post under any circumstances.

EIES, S 0 [i e a ee ee ©
63

-was killed by a slave of

a, Sho was : killed | in 4 the Battle of Badr: han. in the Battle of Badr and —
en the fighting started, the Quraish attacked first. The Muslims fought - bravely under the command of the
Holy Prophet™* and killed and wounded many warriors of the Quraish, who began to flee in disorder
leaving behind a great deal of booty. When the archers saw the enemy retreating, they left their posts to
collect the booty. Khalid bin Walid, the head of the enemy cavalry, found the opening in the mountain
undefended. He attacked from behind. The Muslim force was taken by surprise and there was utter
confusion. The enemy tried to reach the spot where the Holy Prophet" was. He was wounded in the head
and face and lost one of his teeth. The enemy raised the cry that the Holy Prophet” was killed and the
confusion increased.
The Holy Prophet, however, stood firmly and called out to his companions to come back. When the
Muslims saw their leader, they rejoined the battle. Soon, more support came to the Prophet" and a group
of his companions moved him to a well protected area at the foot of the mountain.
Now the fighting was less one-sided. The Muslims who had rallied put up a - determined fight. Both
parties were, however, extremely exhausted. Soon the fighting died down and each army prepared to
leave.
In this encounter seventy Muslims were killed and forty injured; while me enemy lost only thirty of their
men. |

. Hinda mutilated the corpse

and chewed his liver in order to avenge the death of her father, Utba, killed in
the Battle of Badr at the hands of Hamza.
_ It was on this occasion, that for the first time, Muslim ladies went to the battlefield to give water to the
soldiers and to nurse the wounded. —
The Holy Quran mentions this battle in these words:
“Allah did indeed fulfil His promise te you, when ye, with His permission, were about to annihilate your
enemy, until ye flinched and fell to disputing about the order and disobeyed it after He brought you in sight
(of the booty) which ye covet. Among you are some that hanker iii this world and some that desire the
Hereafter—.” (3:152)
“Those of you who turned back on the day the two hosts met, — it was Satan who caused them to fail,—.”
(3: 155) .
“What ye suffered on the day the two armies met, was s with the leave of
Allah, in order that He might test the Believers.” (3: 166)
Impact and Conclusion | |
Defeat in the battle of Uhad came as a great shock to the Muslims. They could not understand how they
could achieve victory at Badt, when they were s 64 > =

64

o
heavily outnumbered and shabbily equipped and then suffer defeat at the hands of an army which they
had already forced to retreat, Their defeat, however, made it clear to the early Muslims that victory was
not theirs by right and that they could not expect to win every battle they fought. —
The Muslim army was weakened before the battle even began, by the desertion of Abadia binm UbbAy
with three hundred men. His reason was that his opinion about fighting inside the city was overlooked in
favour of those Muslims who wanted to fight outside the city. He forgot the fact thatdtliey © Propet himself
was initially in agreement with him, but he accepted the other view when he realized that it was held by
majority of the Muslims. The Prophet" did not see anything wrong in discarding his own view but Abdullah
bin Ubbay considered it to be humiliating and deserted with his men. |
This, however, did not cause much harm at the beginning of the battle when the Muslims were able to
achieve a clear advantage. At that point, however, a mistake was made when the men placed on the pass
in the mountain left their position against the orders of the Prophet’™". It was a moment of weakness,
which overcame those believers who wanted to get a share in the booty and
diverted them from the noble goal for which they. were fighting. This battle convinced the Muslims
that.Allah supported them only as long as they supported His cause. They saw with their own eyes the
victory change into defeat when they forgot the real reason for battle and ran for the booty. : Another sign
of weakness exposed at the Battle of-Uhad was that when the ` Quraish army counter attacked, the
Muslims did not fight a determined battle. -They were scattered everywhere and some were too busy
saving themselves. They did not respond to the Prophet" when he called them..In fact, most of them left
him to face the enemy alone. In these difficult moments, he had only a handful of his companions to help
him. When the rumour spread that the — Prophet’ had been killed, some of the believers dropped their
weapons - thinking that there was no more reason for them to continue fighting. | It was necessary for the
Muslims to realize their mistake. They were not only defending and protecting the Prophet”™" but they
were also fighting for their faith, defending it from forces which were trying to crush it. Hence it was not
proper for a people who believed in Allah and submitted themselves to Him to stop fighting if the
Prophet™" was killed. The Quran says: “Muhammad - is no more than a messenger: many were the
messengers that passed away
- before him. If he died or were slain will ye then turn back on your heels?..... É ee (3:144)
Despite the negative performance of the Muslim army at the Battle of Uhad,
it is a fact that earlier in the battle, they had forced the Quraish army to retreat and victory had been within
their grasp. To begin with they fought a determined -and well planned battle sure to bring about a decisive
result. Even though they were heavily outnumbered, many of the fighters displayed heroism at the
65

Hi of the battle as well as when they were a very small nusives who defended the Prophet?",
The greatest example of heroism was displayed by the Prophet?" kinaot He was against leaving
Mad@ifiali to meet the enemy and would have preferred to defend the city from inside. But he accepted
the other view when he realized that it was ‘shared by the majority. When things did not go as the
Muslims desired, he remained steadfast and did not care for his own safety as the enemy soldiers rushed
towards him.
The battle of Uhad was of great significance for the Muslims: The setback | that they suffered was not
without its advantages. This battle distinguished the true believers from she hypocrites. Those oe were
sincere to Allah and His prophet were able to pass this test.
About sixty verses of SurahyAlelmran comment on this battle. They contain only a mild reproach for the
Muslims on their failure. This reproach is mixed
with advice to set Muslims on the right path and get better results in future.
4TH YEAR OF HIJRAT
Banu Nazir
In the 4th year of the: Hijrat, the Banu Nazir tribe of the Jews plotted to murder the Prophet? and at the
instigation of the Quraish planned to rise against- the Muslims. The Prophet*" sent them a message to
leave Madinah within ten days. But they rejected it and shut themselves up in their fortresses. At this the
Prophet™^ led an army against them and laid siege to their forts. After a siege of two weeks, the Jews
surrendered. They were exiled from Madinah.
_ STH YEAR OF HIJRAT
Battle of Trench
After the battle of Uhad, the Muslims were able to regain their former position. The Quraish could not
reconcile themselves with the growing power of the Muslims because they felt it was a threat to their
social and religious position as well as tħeir commercial prosperity. ;
The Jewish tribe of Banu Nazir who had settled at Khyber kept on plotting against the Muslims. Their
chiefs went to Makkah and asked for help against the Muslims which the Quraish agreed to give. Then
they went to Ghatafan tribe and obtained their support too. Some other tribes also agreed to give full -
support against the Muslims. With an army of ten thousand men under the command-of Abu Sufyan, they
marched to Madinah.
When the news came to the Holy Prophet™, he consulted his companions.
RE Se O

66
Hazrat Salman Farsi advised to dig a trench. Madinah was safe on three sides on account of population
and oasis. The fourth side that was on the Syrian route was unsafe. The Holy Prophet’, therefore, decided
that a trench be dug on the side that was open to attack. Three thousand companions worked along with
the Holy Prophet’ in digging the trench.
At first, the Banu Quraiza had refused to support the unbelievers. But later they also came out against the
Muslims and broke their treaty with the Holy Prophet", Thus there was a mighty attack on Muslims from all
sides. For this reason, the battle is also called Battle of Ahzab or the “Battle of Allies”. The- Holy Quran
says:
“Behold! they came on you from above you and from below you, and behold! the eyes became dim and
the hearts gaped up to the throats, and ye imagined various (vain) thoughts about Allah! In that situation
were the Believers tried: they were shaken as by a tremendous shaking.” (33: 10-11)
The hypocrites among the Muslim army, finding the situation dangerous, asked permission from the Holy
Prophet" to return to their homes on the excuse that their homes were not safe. In this connection, the
Quran says: ` “Behold! a party among them said: “Ye men of Yasrib! ye cannot stand (the attack)!
Therefore go back! And a band of them asked for leave of the Prophet, saying, ‘Truly our houses are bare
and exposed,’ though they were not one they intended nothing but to run away.” (33:13)
The siege lasted for a month, during which the Muslims had to face hanger cold and constant attacks
from the enemy. Allah, however, came to the help of the Holy Prophet™” and the Muslims. One night
there was a piercing blast of cold wind, the enemy’s tents were torn up, their fires were extinguished, the
sand and the rain beat in their faces. The enemy, stricken by cold and terror from the severe storm,
withdrew in utter confusion.
The Holy Quran mentions this in the following words:— | “O ye who believe! Remember the Grace of
Allah (bestowed) on you, when there came down on you hosts (to overwhelm you): but We sent against
them a
‘hurricane and forces that ye saw not. But Allah sees (clearly) all that ye do. A (3329)
Islam emerged successful from the trial and was more firmly established than ever. This was the end of
the aggressive power of the chiefs of Makkah. After the Battle of Trench the strength of the enemy was
broken forever.
Banu Gunaz:
The Jewish tribe of Banu Quraiza, in violation of the agreement signed with the Holy Prophet™*, had
helped the enemies of Islam in the battle of Ahzab. The Holy Prophet", therefore, advanced against their
fortresses and surrounded them. The siege continued for about a month after which the Banu Quraiza
surrendered. They agreed to accept the decision of Sa’ad Bin Mu’az regarding
67
67

Ci. - R = — = < p ——- — = » - ‘ = SS < = t (a)

their fate. Sa'ad Bin Mu’az was the chief of the ro tribe with whom the Jews had been in alliance. Sa’ad
applied the Jewish law of the Old Testament. According to this law the men of Q Quraiza were killed, the
women and children taken as captives of war and their lands and properties divided among the Muslims.
The Holy Quran refers to this incident i in these words:
“And those of the people of the Book who aided them - Allah did take them down from their strongholds
and cast terror into their hearts, (so that) some ye slew, and some ye made prisoners. And He made you
heirs of their lands, their houses and their goods —.” (33: 26-27)
6TH YEAR OF HIJRAT
Treaty of Hudaibiya
In 6 A.H., the Holy Prophet*" had a dream that he had nared the Sacred Mosque at Makkah. Therefore,
he decided to go to Makkah for performing Umrah, or the minor pilgrimage. The Quran says:
“Truly did Allah fulfill the vision for His Messenger: ye shall enter the Sacred Mosque, if Allah wills, with
minds secure, - and without fear —.” (48:27)
Accordingly, Hazrat Muhammad?” with fourteen hundred unarmed companions, set out for Makkah for the
pilgrimage. The Quraish however decided not to allow the Holy Prophet®™" and his companions to enter
Makkah. - The Holy Prophet”, therefore stopped at Hudaibiya, a place at a distance of about three miles
from Makkah. From there he sent a messenger to inform the Quraish that they had not come to wage war,
but had come unarmed and _ wished to enter Makkah only for the purpose of performing the Umrah.
The messenger sent by the Holy Prophet’ did not return and, therefore, another was sent. When the
second messenger also did not return, the Holy Prophet" sent Hazrat Usman. He, too, was detained by
the Quraish and a rumour spread that he was killed. The Holy Prophet” collected all his followers near the
oasis of Rizwan. He took from them the oath that they would lay down their lives in the name of Allah.
This oath is known as Bait-e-Rizwan. Regarding this oath, the Quran says:
“Allah’s Good Pleasure was on the Believers when they swore fealty to thee under the tree: He knew what
was in their hearts, and He sent down tranquility to them: and He rewarded them with a speedy victory”
(48:18) `
The Quraish were very disturbed when they heard of this and decided to negotiate a treaty of peace with
the Muslims. It was. called the Treaty of Hudaibiya. It had the following terms:—
1: anie woa return to Madinah that Pes
68
68
9 O See AE EE I I O
3. If a Quraish from Makkah should join the Muslims without permission
from his guardians, he would be sent back to Makkah. But if a Muslim from Madinah went to Makkah he
would not be sent back.
4. There would be no fighting for ten years.
Many of the Muslims including Hazrat Umar were not happy over the terms _ of the treaty which were
very harsh and against the interests of Muslims. Yet | the Holy Prophet” accepted them with the command
of Allah Who Himself, declared this treaty to be a manifest victory for the believers by saying:
“Verily We have granted thee a manifest victory.” (48:1)
As the subsequent events show, this treaty proved to be beneficial for the cause of. Islam. It ended the
atmosphere of constant hostility and the non- believers of Makkah started coming to Madinah. Having free
contacts with the believers, they got the chance to study closely the islamic way of life and the success
achieved by the Holy Prophet” and his followers. After this treaty, a large number of unbelievers accepted
Islam. Among them were Khalid bin Walid and Amr bin A’as. Khalid bin Walid later conquered Syria for
the Muslims and Amr bin A’as was the conqueror of Egypt. —
Numerous tribes entered into alliance with Muslims considering them to a power equal to the Quraish.
This alliance oponos up an opportunity for the propagation of Islam.
After the Treaty, the Holy Prophet?" sent messages of Islam to kings ma emperors some of whom
embraced Islam. He also despatched envoys to different states, governments and tribes for propagation
of Islam.
According to the Treaty, the newly converted Muslims of Makkah were not allowed to visit Madinah so
they established a camp and started looting the caravans of the Quraish. Ultimately when the Rene
cancelled the Treaty, they migrated to Madinah.
The Treaty of Hudaibiya was a turning point in the sles) struggle of Islamic revolution which laid the
foundation of later success. It ultimately paved the ground for the peaceful and bloodiess conquest of
Makkah.
7TH YEAR OF HIJRAT
Message of Islam to Kings and Emperors In the sixth year after Hijrat the Holy Prophet" decided to invite
the rulers and kings of neighbouring countries to embrace Islam. Preparation for sending - letters with
special messengers were started in 6 A.H: The actual eS of the messengers took place in 7 A.H. igi those
to whom the Holy Prophet sent his letters were: . Heraclius, the Roman Emperor: He had the Holy
Prophet's?" letter read out to him and later sent for Abu Sufyan, who at the time was one of the
69

69

Holy Prophet's?" beste enemies. He was in the 6 Bakoh as the leader of a trade caravan of the Quraish of
Makkah. Heraclius put questions to Abu Sufyan about the Holy Prophet™™, He was greatly impressed
by what Abu Sufyan told him. He remarked that from what Abu Sufyan had told him, the person who
:claimed 20 be a Prophet did possess the attributes of one. He sent a polite reply, but did not embrace
Islam. a
2. Chosroes, Emperor of Persia: He insulted the Holy Prophet’ ides messenger and tore his letter to
pieces. When the Prophet was informed of this, he said that Chosroes’ kingdom would soon be broken
up and this is exactly what happened. His son killed him and ascended _ the throne, but after sometime
drank poison and died.
3. Negus, Emperor of Abyssinia: He embraced Islam and sent some presents for the Holy Prophet™.
4. Cyrus, Ruler of Egypt: He treated the Holy Prophet’ spt messenger with great honour and sent a polite
reply and some presents for the Holy Prophet’™". These included Hazrat Maria whom the Holy
Prophet"™ later married and a horse named Duldul. He did not accept Islam.
5. The Rulers of Bahrain and Oman: Both of them embraced Islam.
Khyber Expedition |
The Banu Nazir and other Jewish ‘Gibes after being exiled from Madinah had settled at Khyber where
they were always plotting against the Muslims. They had the support of the Ghatafan tribe and the
hypocrites of Madinah. When they came to know of the terms, which the Holy Prophet’ had agreed to at
Hudaibiya, they took it as a sign of weakness or almost a defeat for him - and began to make preparations
for attacking Madinah.
The Holy Prophet™* came to know of these developments and marched with an army of sixteen hundred
men against the Jews of Khyber. Seeing the Muslim army under the Holy Prophet", the Jews shut
themselves up in their seven well-guarded fortresses, of which the strongest and best fortified was
Qamus. There was a force of about 20,000 Jews in these forts from where they hurled stones and
showered arrows on the Muslim army.
The Holy Prophet” did not want a long siege, so he ordered an attack. The Muslims captured all fortress
without much difficulty, but when they reached the fort of Qamus, the fight prolonged to twenty days. Each
day, they had to return without success, until one day, the Holy Prophet sent Hazrat Ali as commander of
the troops for the day’s fight.
Seeing the Muslims under the command of Hazrat Ali, Marhab, the famous warrior of the Jews came out
of the fort to fight against him. Hazrat Ali killed him in the first attack. Then a fierce battle started in which
the Jews were forced to surrender and the Muslims captured the fort.
The Jews requested the Holy Prophet? to gran them peace: The Holy
70
70
Prophet" allowed them to stay in Khyber on the condition that they would live in. peace, and give half of
the produce of their land to the Muslims.
Relations between the Prophet?" and the Jews .
When the Holy Prophet™ came to Madinah, he made agreements with the Jewish tribes of Madinah to
defend the city from foreign invaders and to maintain peace and order. But instead of defending it from its
enemies, they organized a campaign of slander against Islam and its followers. They first tried to create
disruption between the two main tribes of Madinah i.e., the Aus and the Khazraj. — Then they incurred
the si. re of Muslims by their contacts with the Quraish of Makkah.
At the time of the Battle of Badr, they did not help the Muslims according to the treaty signed with the Holy
Prophet". After the Battle of Badr, Ka’ab, the leader of the Jews propagated against Muslims and
maintained secret communi- cation with Abu Sufyan. He even tried to murder the Holy Prophet’.
. Among the three tribes of the Jews — the Banu Qainuga, Banu Nazir and Banu Quraiza — the Banu
Qainuqa, were the first to break the treaty that was signed earlier and fought with the Muslims in the
periods between the Battles of Badr and Uhad. Attempts made by the Prophet” to come to terms with the
Jews were unsuccessful. Thereupon, a siege was enforced against the Banu Qainugqa, the result of
which was their expulsion from Madinah. In the third — year of the Hijrat, Ka’ab was executed for his
activities against Madinah and the Muslims.
In the 4th year of the Hijrat, the Banu Nazir tribe of the Jews plotted to murder the Prophet™™ and at the
instigation of the Quraish planned to rise against the Muslims, The Prophet”™" sent them a message to
leave Madinah within ten days. But they rejected it and shut themselves up in their fortresses. At this the
Prophet” led an army against them and laid siege to their forts. After a siege of two weeks, the Jews
surrendered. They were exiled from Madinah.
The third tribe of the Jews — Banu Quraiza, openly joined the Quraish i in the Battle of Ditch. After the
battle, they were told to leave the city. But on their refusal, the Prophet™" besieged their settlements. At
last they also surrendered to him and agreed to abide by the decision of Sa’ad bin Mu’az who decided
their fate according to the Jewish law of the Old Testament. Their men were slain, the women sold as
captives and their lands and properties were divided among the Muslims. —
Most of the Jews expelled from Madinah took shelter at Khyber, near the border of Syria. Here they
began to plot against the Muslims in co-operation with the Bedouin tribes. In.5 A.H., the fortresses at
Khyber were besieged and captured by the Muslims. The Jews were allowed to remain there by
contributing a share of their produce to the Muslim government. ©
But the Jews did not “en noioe from enmity towards the Muslims .

71
' and the Holy Prophet™*, Once again, they plotted to murder the Prophet®™" by poisoning him but
fortunately, the Prophet?™" was saved. The Jews _ continued to cherish evil designs against the Muslims
up to the reign of the second Khalifa Hazrat Umar when they were asked to leave sacri
Reasons for change in the relationship between the Holy
Prophet™ and the Jews
When the Holy Prophet’*"" migrated to Madinah, he sought to develop friendly relations with the Jews. For
this purpose, he signed a wee of peace and friendship with them.
_ The relations were cordial at the beginning, but as more and more people
joined Islam, and the Holy Propeht’s position grew stronger, the Jews became apprehensive of his
growing power and considered it a threat to their own dominant position in the area. Some of their learned
rabbis had embraced Islam. -~ The Jews, therefore began to deny his prophethood and ridicule his
teachings.
The Jews were mainly money lenders who would charge heavy interest on loans. The teachings of Islam
forbid usury and the charging of interest. The — Jews did not like this as it hurt their economy and
affected their business.
The Jews used to exploit the rivalry between the two tribes of Madinah - Aus and Khazraj to their
advantage. With the establishment of brotherhood by the Holy Prophet™", this rivalry ceased and Jews
could no ee use it to their advantage.
After the Qiblah was changed from Jerusalem to Makkah, in the second year of Hijrat, the Jews began to
organize constant intrigues with the hypocrites. | and the Quraish of Makkah. They sent deputations to the
Quraish and the Arab tribes to attack Madinah and even offered them financial help. They also started a
slander compaign against the Hoy Prophet? and the Muslims. They even tried to murder him. |
These actions were a violation of the terms of the agreement which. they had made with the Holy
Prophet™ who was now forced to take practical steps _ against them. He decided that the Jews should
not be. SNTE to remain in Madinah and they were expelled from the city. l - Performance of Umrah $
According to the Treaty of Hudaibiya, signdd 1 in 6 A. H- Muslims could perform Umrah the next year.
They were also entitled to stay for three days in Makkah. The Holy Prophet”, therefore, undertook the
journey to Makkah. Before leaving he asked his companions not to take any arms with them. They were
allowed to enter Makkah where they performed Umrah. After three days the Holy Prophet?" left „Makkah
with his es
72

8TH YEAR OF HIJRAT

Battle of Mutah
The Holy Prophe™* had sent a message with a letter to the Roman Emperor who was a Christian. The
messenger was killed at Mutah, a place in Syria. The Holy Prophet", therefore, sent an army of three
thousand Muslims under the leadership of Zaid bin Haris. After the deaths of Hazrat Zaid, Hazrat Ja’ afar
and Hazrat Abdullah bin Rawahah, one after the other, the Muslim army under the command of Khalid bin
Walid defeated the enemy.
Conquest of Makkah -
After the Treaty of Hudaibiya, the Khuza tribe joined the Muslims, while the Banu Bakr tribe became an
ally of the Quraish. One of the terms of the treaty was that neither party would fight an ally of the other
party. In violation of this clause of the treaty, the Quraish, along with the Banu Bakr attacked and _ killed
the men of Banu Khuza. A deputation of the Banu Khuza came. to the
-Holy Prophet™ and asked for his aid and protection. The Holy. Prophet?" promised to help them. He
sent a mhossciget) to the Quraish offering them three alternatives:
1. To pay compensation or blood. money for the men of Banu Khuza.
2. To dissolve their alliance with the Banu Bakr.
ws To declare that the treaty of Hudaibiya stood dissolved. $
The Quraish took the third option. The Holy Prophet™ decided that there was no other alternative but to
“oe against the Quraish. He; therefore, ordered peeeenne for Jihad. —s
` The Holy Prophet” left Madinah on the 10th of Ramazan 8 AH. „ with an army. which by the time he
reached Makkah, numbered ten thousand. The “Holy Prophet*”" divided his army into four groups and
gave instructions to all that no blood was to be shed and they were not to fight unless they were attacked
in which case they should defend themselves. The Quraish who had
never seen such a huge, well-armed and disciplined army before, offered no resistance; but the unit under
the command of Khalid bin Walid was attacked
by the.tribesmen of Banu Bakr and also by some of the most hostile Quraish. Khalid bin Walid had,
therefore, no option but to fight back. In this encounter twenty-eight men were killed.
- Before entering Makkah the Holy Prophet?" SRT a general pardon, - except for sixteen or seventeen
persons who were the Patterept enemies of Islam. A messenger preceded the Holy Prophet”" asking the
people to have no fear as no one would be killed or injured. He also AROE that anyone who laid down his
arms would be safe, anyone who took refuge in the house of Abu Sufyan, till then one of the Holy
Prophet's?” bitterest enemies, would
73

73

-be aye and iati anyone a closed- the door of bis uoue would be safe. All these promises were fully kept
and the entry of the Holy Prophet’s?” army -into Makkah was absolutely peaceful.
The Holy Prophet proceeded to the Maijid-e-Hatain and performed Tawaf of the Ka’abah. After performing
Tawaf, he entered the Ka’abah and ordered the destruction of the three hundred and sixty idols which had
been placed by non-believers in the: Ka'abah. While the idols were being removed, the Holy Prophet?"
recited the following verse;
“And say: Truth has (now) arrived and falsehood perished: for falsehood i is (by its nature) bound to
perish.” (17:81)
When the Holy Prophet™ came out of the Ka’abah there Was a huge crowd of the Quraish waiting for
him. All his deadliest foes and his bitterest enemies who had for nearly twenty-one years, injured, insulted
and persecuted the Holy Prophet and his followers, were now before him as his captives.
The Holy Prophet™ asked them. what treatment they could expect at his hands. They cried out:
“You are a noble brother and a noble cousin.”
On this, the Holy Prophet®" said, “There shall be no vesioabh against you this day, go, you are free!”
Eventually the Holy Prophet” also pardoned twelve or thirteen of those who had been excluded from the
general pardon. ‘Only four persons out of the original list were actually executed.
History cannot cite another instance of such magnanimity and mercy on the part of a conqueror. Stanley
Lane Poole in his book, The Speeches and Table - Talk of Prophet Muhammad’, writes:
“He freely forgave the Quraish all the years of sorrow and eek scorn in which they had afflicted him and
gave amnesty to the whole population of Makkah . The army followed his example, and ‘entered quietly
and peacefully; no house was robbed, no woman insulted- . It was thus that Muhammad? entered again
his native city. Through all the annals of history there 1 is no triumphant entry comparable to this one.”
-Arthur Gilman in his book, The Saracens, says: |
“It is greatly to Muhammad’s?™ praise that on the occasion af the conquest of Makkah, when his
resentment for ill usage in the past might naturally have incited him to revenge, he restrained his army
from shedding of blood, | and showed every sign of humanity and eae ee to Allah for His goodness.”
The conquest of Makkah opened a new era in Islam. It practically settled the struggle for supremacy in
Arabia and the Prophet?" was elévated to a paramount position over the whole peninsula.
After the purification of sail Ka'abah before the Zuhr prayer the noy
ae

74

Prophet” directed Bilal to ascend the roof of the Ka'abah and announce ` the Azan. After the prayers, the
Holy Prophet?" proceeded to the Safa -` Hill and people came in crowds to embrace Islam. About this, the
Quran says: ens Te - “When comes the Help of Allah, and victory, And thou dost see the people enter
Allah's Religion in crowds, celebrate the praises of thy Lord, and pray for His forgiveness: ....” (110: 1-3)
Se EP oa d The Holy Prophet" stayed in Makkah for fifteen days. He devoted his time to explaining the
teachings of Islam. During this time the neighbouring: — Arab tribes also came to Makkah and embraced
Islam. After appointing a governor for Makkah the Prophet?" returned to Madinah. a TY,
Battle of Hunain i en
Before the Holy Prophet**" could leave Makkah for Madinah, he received reports that the Hawazin and
Saqeef, the two very strong and warring tribes of Taif, had collected a large army for attacking the
Muslims. The Holy Prophet”, therefore, postponed his departure for Madinah and made preparations for
meeting this new’ challenge. He proceeded against them with an army of 12,000 Muslims, ten thousand
of which had come from Madinah and two thousand were the new converts to Islam. Saas a
Probably the enemy had received reports of the route to be followed by the Muslim army. So they posted
archers in secret places and made a surprise attack on the Muslims while they were passing through a
narrow Valley near Hunain. As a result, Muslims began to retreat in disorder. The Holy Prophet" and his
Companions called the retreating men to return. The Muslim army _ responded to the call and the Holy
Prophet" rallied his forces. Thus within : no time, the defeat was changed into victory. The Quran says: |
“Assuredly Allah did help you in many battlefields and on the day of Hunain: Behold! your great numbers
elated you, but they availed you naught: ...... and ye turned back in retreat..But Allah did pour His calm on
the Messenger and on the Believers and sent down forces which ye saw not:—” (9: 25, 26)
In this battle, the Muslim army took six thousand prisoners of war, twenty- four thousand camels and forty
thousand goats.
Siege of Taif ae Tbe ae: | |
After their defeat at Hunain, some of the enemy took refuge in Taif. The Holy Prophet" deputed a small
army which defeated them and captured many of them. Thereafter, the Holy Prophet™ himself proceeded
with his army and laid siege to the fortresses in which the enemy had taken refuge. The siege continued
for twenty days after which it was lifted. In 9 A.H., the whole of Taif embraced Islam. . ž
45:
15

OTH YEAR OF HIJRAT

Tabuk Rkpedition
In the. 9th year of the Hijrat the Holy Fenni receiyed information that the Roman Emperor had organised a
huge army and that this force which the Emperor himself was commanding, had arrived near the frontier.
The Prophet", therefore, ordered that preparations be made to meet this challenge. _ At that time there
was famine i in Hejaz and scarcity of water in Madinah and the surrounding areas. There was intense
heat. It was also the time for the ripening of fruits and plucking of dates. Moreover, arms and equipment
for fighting the large army of the Romans were not available. It is for these reasons that the Tabuk
expedition is called Expedition of Straitness.
The Holy Prophet™ made an appeal for donations and subscriptions. On this occasion, Hazrat Usman
gave one thousand gold dinars and three hundred camels laden with grains, Hazrat Umar contributed half
of all his cash, household goods and cattle and Hazrat Abu Bakr donated everything that he had. The
Muslim ladies, too gave their ornaments as donations. However many hypocrites and other Arabs made
excuses for not accompanying the Muslim army.
The Holy Prophet™ left Madinah with an army of thirty thousand men and — encamped at Tabuk. It was
a difficult journey because of the intense heat and the scarcity of food and water. But the Muslims
remained steadfast. The strength of the army demoralised the Romans who dispersed without any
fighting. The Holy Prophet" stayed at Tabuk for twenty days, during which a number of tribes came to the
Holy Prophet’*"" and embraced Islam.
When the Holy Prophet” returned to Madinah, those who had not joined the expedition came to make their
excuses. Three true believers, however admitted their mistake. They were. pardoned by Allah while the
others were condemned by the Holy Quran. The Tabuk expedition was the last military expedition in
which the Holy Prophet” personally took part.
Review of the Battles fought by the Holy Prophet?’™" Although the Holy Prophet™* fought many battles
against his enemies, yet _ the purpose and manner of the battles fought by him were totally different. He
started his mission through peaceful invitation to the people to accept that Allah is One and that all should
worship none but Him. But this peaceful propagation of Islam received serious opposition from pagans
who did their best to suppress it by persecution. When they found that in spite of serious opposition, Islam
was gaining strength in Madinah, they took up arms to ney it as the Quran tells us: _
“—Nor will they cease fi ghting yon until they turn you back from your M if they can —.” (2:217)
76
Under these circumstances the first command of Allah pwn the Muslirns to fight was given which said:
“To those against waon war is made, permission is giten ‘(to fighi) ideansa they are wronged; —” (22:39)
And again the second command which said :
“Fight in the cause of Allah. those Ms Sight you, but do not transgress
limits —” (2:190)
From these verses, it is clear that permission to fight was given against those who waged war. This type
of war according to the Quran, is fighting in the way of Allah (3:167) and which is known as Jihad-fi-Sabil
Allah. In other words, it also means striving for the cause of Allah. The Quran says: _.“O Prophet! Strive
hard against the unbelievers and the os sgt and be ! firm el them. ” (9: 73) till the enemy goes on fiothing |
But if it ee then there should be no hostility except against the oppressors.
-From this it is clear that Jihad is to end persecution, to help the weak and the
oppressed and it is only against those who fight. This is also clear from the addresses of the Holy
Prophet™™ which he delivered to his followers at the time of sending them out to fight. At Badr he said,
“You shall not be the first to attack. You shall not permit personal hate or revenge sway your hearts while
fighting. You shall not raise your arms against anyone who is not a party to the fight. You will spare the
old and the sick. You shall protect women and children from injury.”
At Uhad he had said:
“You are fighting for neither land nor wealth nor bléadshed but aad to defend the word of Allah and to
keep high the banner of truth.” ~ At Khyber, when some of his followers forcibly took the animals and fruit
trees of the Jews he became angry and said: “Allah has not permitted you to enter into the houses of the
people of the Book, except with their permission, or to torture theii women, or to eat their fruits, when they
have pues their terms with you.” 7
At Muta, he laid down the following principles for the conduct of Miostiin armies:—
1. They were not to Dei those engaged in prayers.
2. No woman, child or old man: was to be injured or killed.
3. No green trees were to be cut or destroyed.
Thus, the Holy Prophet™* purified the system of war from all sorts of KEM and inhuman activities. His
real aim in coming on the battlefield was neither to — gain power nor to acquire lands. It was to end
persecution and create a calm ~ and peaceful atmosphere for everybody and also to help the poor, weak
and the old. This was the reason that after the victories over his enemies, he never _
t
171

took revenge from anybody. He revolutionised the system of war into a system of Jihad which is actually a
form of Ibadat or worship in Islam.

‘The Muslims were given permission to fight, by Allah,-in the second year of Hijrat in the following words:
“Fight in the cause of Allah those who fight you....." (2:190) | Eee .
The Holy Prophet thought it necessary to fight the Quraish in the Battle of Badr and in subsequent battles
because if the Muslims had not fought.them in self-defence, the small number pf Muslims would have
been killed and Islam would have been wiped out from the earth forever. — | | islam is a religion of peace,
but if peace is threatened, fighting becomes necessary. The Quraish were the main oppressing force for
the Muslims. They had to be put down,-so that Islam could spread, and this was soon to be.

Reasons why the Holy Prophet ‘had to fight against the Qur:

Year of Deputations _ 3 The 10th year of Hijrat is called Am-ul-Wafd, the Year of Deputations
because it was in this year that numerous tribes of Arabia came to the Hol;
-Prophet’" to join Allah’s faith. : ; 7
Farewell Pilgrimage
The most important event of the 10th year of Hijrat was the Holy Prophet s™ -farewell pilgrimage —
Hajjat-ul-Wida. When he decided to go to Makkah fo performing the pilgtimage, messengers were sent to
all parts of Arabia to inforr the believers of the Holy Prophet’s™* intentions and to invite them to join hir in
the great Pilgrimage. ges |
The Holy Prophet?" left Madinah on the 25th of Zigad, 10 A.H., in th company of one hundred fourteen
thousand of his followers; all his wiye accompanied him. On the 4th day of the following month, they
reached Makkal _ where they performed the pilgrimage. - nae |
Sermon of the Holy Prophet?"
The Holy Prophet™* delivered his last sermon in the plain of Arafat, ne the Jabal-e-Rehmat, the “Mount of
Mercy”. This sermon is not only remarkab for its eloquence but it is also very significant because it
contains é imperishable message for mankind. He said: | a
- “O people! Listen to my words; for I do not know whether I shall be in yoi midst after this year.
Remember that you shall have to appear before yoi
a

78
. you, and have chosen for you Islam as your religion.” (5:3)
à, The Holy Prophet” declared, at the beginning, that Sovereignty belongs to

Lord Who will demand from you an account of your actions.”

“O people! You have rights over your wives and your wives have rights over you. Treat your wives with
kindness. Verily, you have taken them on the security of Allah and made them lawful unto you by words of
Allah. And feed your slaves as you feed yourselves and clothe your slaves as you clothe yourselves..If
they commit a fault which you are unwilling to forgive, then sell them for they are the servants of Allah and
not to be harshly treated.” |
“O People! Listen to my words and remember that all Muslims are brothers _ unto one another. As you
are one brotherhood, you will not take your brother's belongings which he will not give you out a goodwill.
Guard yourself from committing injustice.” ) ` “Behold, worship your Lord; offer prayers five times a day:
hese fast in the month of Ramazan; ‘Pay the Zakat on your property; and perform is to the House of All
“Let him that is present teil it to him that is absent.”
With these words, the Holy Prophet™ finished his address and the following revelation came to him: 7
“This day have I perfected your religion for you, completed My favour upon

> The Holy Prophet's’ Khutba Hajjat-ul-Wida shows that he knew he was nearing the end of his mission
and of his earthly existence, and that-this was ging to be his last Hajj. It clearly showed that the Holy
Prophet™ had completed his mission and that Islam had been perfected.
This Khutba can be called the first Universal Charter of Human Rights.
Allah, Who is One and has no partners. He then said that we are all children of Adam and, therefore,
equal and brothers to one another, He declared the sacredness of life, property and honour of everyone.
In his last sermon, he pointed out in brief the duties and responsibilities of Muslims towards each other.
He laid special emphasis on the rights of women and enjoined that they must be treated with kindness.
For the first time, women were given rights and a status in the Arab society. He raised the status of slaves
and made them equal in the matter of food and clothing — with their masters. On the basis of these
teachings the later history of Islam has been moulded.
11TH YEAR OF HIJRAT
Illness and Death By the 11th Hijri faith prevailed all over Arabia and peace was established throughout
the peninsula. In the month of Safar, the Holy Prophet” became
| | at K 79
79

a ay F,
p “2 - D m ea, ga we "E z Foa

SEC CTI ON THREE.

Life & Importance of RN 2° ae es E

Chapter 3
‘Life of the Holy Prophet?™ As the Model of Excellence
Hazrat Muhammad”” is the only messenger of Allah and man in history whose entire life is recorded. Not
only the important events of his life, but the details of his daily life, from birth to death are written. All his
sayings, the details of his conduct and character have been preserved, his whole life, at home, in the
mosque and outside, was fully known to his companions and was recorded so that the following
generations could learn and get inspiration from his example. s
‘The life of Prophet Muhammad*™* is perfect and serves as an example for men and women of all ages
working in all professions and trades. He not only preached but also practised what he preached and
acted upon cach and every commandment and injunction revealed to him by Allah.
‘He taught people to be good, honest and just in their private as well as - public dealings. His teachings
were not confined to the mosque. At home, he advised his family, and in the market place, he explained
the principles of buying and selling. When he received deputations from abroad, he talked about state
matters which laid the foundations of international law. When at war, he devised the laws of war and
peace. While deciding disputes between his companions, he gave them a civil and criminal code of
judgement; and to protect thé rights of individuals in the state, he gave them judgements which later
became the law of the Islamic State.
In his childhood he was a herdsman and looked after the sheep and goats of — his family and
neighbours. Later he became a trader and went on trading journeys to neighbouring countries. He
married, had children and lived a very happy life with his family. Later on, at Madinah, he became the
head of the community and acted in various capacities — as a judge, administrator, a military
commander, and finally, head of the State. He had vast experience in, various positions and had gained a
great deal of knowledge of human needs in all circumstances, His life is a perfect model and example for
people to follow to attain goodness, piety and success in their personal as well as social life. He had set
very high and noble ideals through practical examples for all mankind to follow in every field of life.
Sincerity and simplicity, truthfulness and honesty were part of the Holy Prophet’s?*" character. From a
poor orphan boy, he rose to the position of a
81

king, but he never led the life of a king. The ruler of a vast empire, he mit the lowest of his subjects on
terms of equality. He helped his wives in their
household duties and mended his shoes and clothes. When a mosque was
being built in Madinah, he worked as an ordinary labourer. He also took part in the digging of the trench
during the battle-of Trench. He stood firm and
steadfast before the dangers and difficulties that he faced in his encounters -
with the Quraish. |
The Quran describes the personality of the great Prophet" in these words:
“And you (stand) on an exalted standard of character.” (68: 4)
In-the words of the Quran, his character and personality was far above that of other human beings. He
possessed the best and noblest qualities and was a true example of a perfect human being. He lived the
life of an ordinary man; helped the poor, orphans and the widows; was kind to the weak, and hospitable to
strangers and travellers; was affectionate and’ loving towards his friends and forgiving and merciful
towards his enemies, was fair and honest in his dealings and just in deciding affairs of friends as well as
that of enemies. In short, all
goodness and all excellence seems to have been combined in the person of —
Hazrat Muhammad?*", y TO
The Quran and the Prophet™* are inseparable. The Quran is Allah’s Command, and the life of Prophet",
the fulfillment of that Command. The Holy Prophet’ was charged with the responsibility to communicate
the revealed message and to make his life a model for others. Allah’s commands are contained in their
original form in the Quran and the Prophet s™" sayings and doings are preserved in the form of Hadis.
These records cover matters of morality, spirituality, economics, politics and sociology. The advice is
absolutely perfect, free from human weaknesses. It shows us the moderate way of life. These two
sources, the Quran and the teachings and the example of Hazrat
Muhammad's?" life. will always provide light and guidance to those who
— need it. K3
Once someone enquired about his character and manners from his wife Hazrat Aisha and she replied that
the Quran was his character. This means that he practiced the teachings of the Quran and whatever the
Quran commanded, he obeyed, and whatever it forbade, he abstained from it. According to Anas, -his
servant, Prophet Muhammad?" had the best character. Jabir reported the Prophet as saying, | 3 .
“Allah has sent me to perfect good qualities of character and to complete good deeds.” (Mishkat) à 4
The Holy Quran clearly mentions: o
“Ye have indeed in the Messenger of Allah, a beautiful pattern (of conduct) for anyone whose hope is in
Allah and the Final Day.” (33:21) .
The Holy Prophet’ is thus, an ideal and excellent example for mankind to follow in their daily life. — Ja
m
82

SE CTION THREE Life & Importance of Prophet PE Chapter 4

Some Outstanding Qualities of the Prophet

The Holy Prophet" was totally different ain the people among y whom he was born and with whom he
lived as a child and adult. He never told a lie and was known as Sadiq and Amin — The Truthful and
Trustworthy. He talked politely and never used abusive language. In his dealings with people, he always
followed the principle of justice. He remained engaged in trade for | many years, which he conducted with
honesty and intregity. Those who dealt - -with him in business had the fullest confidence in his integrity.
Even his enemies deposited their valuables with him for safe custody.
He caused harm to no one; rather he suffered hardships for the sake of - others. He kept away from tribal
feuds and rivalries and. was foremost in bringing about reconciliation among enemies. Thus, the
personality of the Holy Prophet may be compared to a beacon of light i in the midst of dark and dismal
surroundings.
- Honesty and Truthfulness
The Holy Prophet*™" proved by his example that he was the most honest and truthful person, and all the
people in Makkah acknowledged this fact. He was a poor orphan who started trading and within a very
short time due to his honest and fair dealings with people, he came to be known as Al-Sadiq — The
Truthful and Al- Amin — The Trustworthy. Everyone in Makkah called him by ‘these names. l |
His first wife, Khadija, married him because of his excellent character. She was a rich widow who would
hire men to take her goods to other countries on a profit sharing basis. When she heard of Hazrat
Muhammad’ se honesty and trustworthiness, she asked him to take her goods. to Syria for trade. His
trading in Syria resulted in large profits for Khadija. She was so impressed by his honesty that she
proposed marriage to him. IFS
At the time of reconstruction of Ka'abah a dispute arose among the various tribes of Makkah about laying
the Black Stone in its. proper place, everyone wanted the honour. The elders agreed that the first person
to enter the Ka’ abah - the next morning, would decide the issue. Next morning, Hazrat Muhammad’ was
the first person to enter the Ka’abah. The people were happy to accept his decision because they trusted
his judgement to be fair and unbiased. z
83

83
— ra
OES SP ree eee ea E oO After the first revelation, when he came home and narrated ‘to Khadija what .
had happened in the cave of Hira, she consoled him and said that Allah knew ` o oy his fine character and
truthful nature and He would not let him come to any harm. | | | When he was told to preach Islam openly,
he gathered the Quraish near the mount of Safa and asked them: “O Quraish! If I say that an army is
advancing - on you from behind the mountain, would you believe me?”
They all replied! “Yes, because, we have never heard you tell a lie”.
The unbelievers of Makkah rejected him, abused him and said that he was mad, but they never called him
a liar. Even Abu Jahl, his bitterest enemy often said: “Muhammad, I do not say that you are a liar, but
what you say I do not think right” (Afzal-ur-Rehman: Muhammad: Encyclopedia of Seerah)
When the king of Rome received a letter from the Holy Prophet? inviting him to Islam, he invited the Arab
traders visiting his country. He questioned their leader, Abu Sufyan, who was till then a bitter enemy of
Islam: “Did you ever find Muhammad™* telling a lie before his claim to prophethood?” Abu
- Sufyan replied that he had not. Then the king said: “I asked you if he had ever told a lie and you replied
that he had not. I am sure, if he had spoken unjustly against God, he would not have abstained from
speaking falsely against human beings.” k reas
The Holy Prophet?” practised honesty and truthfulness in his life and -preached it to others. He lived his
life in purity and virtue among unbelievers and this was acknowledged even by his bitterest enemies who
knew that he
was the most honest person among them.
Humility nig S The Holy Prophet" was a very humble person. He lived humbly all his life — _ and never
boasted of his social or political status even after his success at Madinah. There are many incidents of his
humility reported by his companions and recorded in history books. | | PE ar Anas said that Allah’s
messenger used to visit the sick, accompany funerals -and accept the invitation of slaves. It is reported by
Anas that when Allah’s messenger performed pilgrimage, he kept on repeating: - ii: i “O Allah! Make this
pilgrimage a pilgrimage without pretence and fame.” (Tirmizi) | l [i His companions had a great deal of love
and respect for him; however they did not stand up when he entered a room, as he disliked it. He did not
wish to be treated as a ruler. (Tirmizi) E i : Someone asked Hazrat Aisha about the Holy Prophet’s?™" life
at home. She _ _ replied that he did household work. He mended clothes and shoes, milked the goats
and swept the house. He shared and ate his meals with the slaves and the 84 |
= SS = ped

84

poor. He sat with: the needy and the destivate i in such a way that no one could tell the difference
between him and poor people. When he went to an assembly, he sat wherever he found place.
When he was entering Makkah as a conqueror, he was not proud or boastful like a worldly conqueror. An
expression of humility and gentleness was on his _ face and he lowered his head in such a way that it
touched the saddle of his camel.
It is reported by Hazrat Umar that he heard the Holy Prophet?" say: “Do not praise me as the Christians
praise the son of Mary. I am a servant of God,
ad call me a servant and messenger of God.” (Tirmizi)
Another one of his companions reported him as saying: “Allah has revealed to me that you must be
humble, so that no one boasts that he is better than another.”
Abu Hurairah reported that Allah's messenger said that whoever adopts humility for the sake of Allah
would be raised in status by him.
One of the functions of Allah’s messengers was to practice and preach — humility. The Holy Quran says:
“Before thee We sent (messengers) to many nations, and We afflicted the nations with suffering and
adversity, that they might learn humility.” (6:42)
The Holy Prophet” always lived in a bumble way and taught his followers to do. the same. He lived the life
of an ordinary human being and showed by his own example, how to live humbly, even in greatness.
Forgiveness
A great quality of the Holy Prophet was that he never took revenge from anyone and always forgave even
his bitterest enemies. Hazrat Aisha said that Allah's Messenger never returned evil for evil, but would
always forgive and pardon.
The Quraish rebuked him, taunted and mocked at him, beat him and abused him. They even tried to kill
him. When the persecution and aggression of the Quraish became unbearable, his companions
requested him to curse them, but the Holy Prophet’™" said: “O Allah! Forgive my people for they know
not.” (Afzal-ur-Rehman: Encyclopedia of Seerah Vol.I)
After the Holy Prophet’s™* migration to Madinah, the Quraish waged many wars against him. In the
Battle of Uhad, when his head and face were injured, his companions asked him to curse them, but he
said that he was not sent to curse people but to invite them to the path of Allah.
When the Holy Prophet" entered Makkah victorious with an army of 10, 000 men, he did not take revenge,
but forgave everyone. Even his enemy Abu Sufyan who fought against him, was forgiven and anyone who
took refuge in his house was also forgiven.
After the conquest of Makkah, the Abyssinian slave who had killed Hazrat

ay in the Battle of Uhad, and Hinda, who had torn out his TAR came to the Holy Prophet™* and accepted
Islam. Both were forgiven.
The people of Taif, who threw stones at the Holy Prophet?" when he Seded that town in order to invite
them to Islam, and the Jews. of Madinah who were always engaged in hostile activities against the
Muslims, were- ii for ziven by him.
Abdullah bin Ubbay, the lier of the hypocrites, worked all his life against the Holy Prophet™* and Islam.
He was continuously involved in inttigues -= with the chiefs of Makkah to wage war against the Muslims.
In the Battle of Uhad, he. deserted with three hundred of his supporters, thus weakening the =- Muslim
army. Yet, after his death, the Holy Prophet™ prayed to Aliah to forgive him.
The Holy Prophet?" was an example of forgiveness and kindness, as mentioned in the Holy Quran: “Hold
to forgiveness;.command what is ight,”
(7:199) :
Fulfilment of Promises |
‘The Holy Prophet” always fulfilled his promises. He was always held in such trust that people left their
valuables with him for safe keeping.
When the king of Rome received a letter from the Holy Prophet” inviting him to Islam, he called the Arab
traders who were then visiting his cou sry. He asked some questions about the Holy Prophet™” from their
leader Abu Sufyan, who was at that time, one of the bitterest enemies of Islam. One of the q iestions was
whether the Holy Prophet"™ had ever broken his promise. Abu ' salyan replied that he had never broken
his promise. | One of the conditions of the Treaty of Hudaibiya was that if any Muslim from Makkah went
to Madinah, he would be returned. When the T-caty of Hudaibiya was being written, Abu Jandal, bound in
chains, escapeu from Makkah and came to the Prophet?™", asking for refuge. The Muslim, were
shocked to see him in this condition, but the Holy Prophet?" said to him: “O Abu Jandal! Be patient, we
cannot break the treaty. Allah will very soon find: a way for you.” He was returned to the people of
Makkah. i ~ Two companions: of the Holy Prophet™, while coming from Makkeh were
caught by the unbelievers. Thefawere released on the condition that they would - not fight on the side of
the Muslims in the battle of Badr. They came io the Holy Prophet”™" and informed him about the incident.
The Muslims were very _ few in number and needed more men to fight against the unbelievers; but the _
Holy Prophet” said: “Both of you must go eae we will keep the promise under all circumstances.’
By always keeping his promises ‘ae contracts the Holy Prophet? set an example for all pania

86

SE CT I ON THREE ‘Life & Inporanc of Prope Chapter 5 | | 2

ie Pade suh Behaviour Towards Others

The Holy. Prophet" was very polite and gentle towards others. He always treated people with kindness
and tenderness and never showed harshness even to his enemies. His kind and gentle character
endeared him to all, young and- old, rich and poor, men and women.
Allah mentions this quality of the Holy Prophet”™* i in the following words: “It is part of the Mercy of Allah
that thou dost deal gently with them. Wert thou severe or harsh hearted, they would have broken away
from about thee...
(3:159).
Behaviour Towards Companions
The Holy Prophet’s®™" mercy, kindness and concern for his companions — was widely known. He used
to enquire about the welfare of each one of his companions. He would get worried if any one of them did
not visit him for a couple of days. He took interest in their welfare as well as personal problems. He
shared their joys and sorrows and was never indifferent to any one of them. It was due to his kindness
that He was always surrounded by his devoted followers who would not hesitate to sacrifice their lives for
him. They played a significant role in his successful political struggle.
Behaviour Towards Strangers
The Holy Prophet* taught Muslims to pees the lives and belongings of strangers and wayfarers.
Since the death of Abdul Muttalib, authority in Makkah had become more or less divided and there was no
institution to ensure peaceful enjoyment by individuals of their rights and property. Family ties afforded
some degree of protection against injustice, but strangers were exposed to all sorts of oppression.
After the sacrilegious war, a league was formed with the object of suppressing any violence and injustice
to the oppressed, whether citizen or stranger. |
Hazrat Muhammad?" was one of those who joined the league and was so.impressed by its noble
objective that he remained loyal to it throughout. Later, he would say that if he was again summoned to it,
he would Baily respond.
87

TA. a =. =á g gr $ Tear | a - m ih a. F ; =— _ a nal Lent a Se — O — ag E e Ce TA ae ok “in k eas 15: g re

Pa m 7 E nS — = aa Peto Lhe ea Oe : weep 1 O
m i = we ee te ee fat ><. amm —
Behaviódr Towards Children
The Holy Prophet™* loved children. A companion quoted Anas as sayings: “ I have never seen anyone
act more kindly towards children than Allah’s Messenger.” (Afzal-ur-Rehman: Encyclopedia of Seerah
Vol.1)
Anas is reported to have said: “I never prayed behind an Imam who was more brief or more perfect in his
prayer than Allah’s Messenger. If he heard a - baby crying, he would shorten the prayer for fear that the
mother might be distressed.” (Afzal-ur-Rehman: Encyclopedia of Seerah Vol.I)
Another companion reported him as saying: “When I begin the prayer, 1 intend to make it long, but I hear
a baby crying and shorten the prayer, being aware of the mother's emotion because of the crying.”
(Mishkat) .
His love and kindness was not confined to Muslim children only. Once in a battle, a few children came into
the battlefield and were killed. The Holy | Prophet?! was distressed about this. Someone told him that they
were children of unbelievers to which he replied: “Even children of unbelievers are better - than you.
Beware! do not kill children.” Sa ir Encyclopedia of Seerah Vol.I)
When anyone brought the first fruit of the season, he would give it to the youngest child in the assembly.
Whenever he came back from journey, he -, would let the children who met him on the way ride with him.
Once, when he was kissing children, a Bedouin came to him and said: “You love ch&dren very much. I
have ten children and I have never kissed one of them.” The Holy Prophet?’ replied: “What can I do if
Allah has taken away love from you.” (Mishkat)- l After migration from Makkah, as he was entering
Madinah, some e y JU girls of the Ansar were singing with j joy in front of their houses: He asked | if they
loved him. They answered in the affirmative. To this, tł
said: “I love you too.” (Afzal-ur-Rehman: Encyclopedia of Sacral Vol. 1)
Behaviour Towards Women
The Holy Prophet™* was very kind and affectionate towards women who
were treated very badly in those days. He gave them honour and dignity as
Hazrat Umar said: “We did not have much regard for women at Makkah; but
they were better treated in Madinah. God’s Messenger established women’s
rights through his sayings and commandments, which avengiience their position
and status.” (Mishkat)
As women did not get much time to listen to the Holy Prophet?" or enquire
- about their problems, he set aside a day for them. Women could talk to him and ask for advice about
their problems very freely and wie tany fear.
: Once some women were ne Aronne the F Holy yl | net
88

¥
hid themselves. PER iia, addressing tt om said, “You pe me ere you do not fear Allah’s Messenger.” They
replied: “You are hot-tempered in comparison with Allah’s Teme (Afzal-ur-Rehman: Pocyclogedia of
Seerah Vol.I)
Once the Holy Pı ophet was sleeping i in the house of Hazrat Aisha. It was the day of Eid and the girls
were singing. Abu Bakr came into the house and told them to stop singing. The Holy Prophet?" said: “Let
them sing, it is the day of Eid.”
As a result of the Prophet’: s? kind treatment, women would visit him and -

_ask him questions. The companions were often surprised at their boldness. -
The roer was always gentle and tolerant towards them.
Behaviour Towards the Poor and Orphans
The Holy Prophet" always showed utmost kindness and sympathy to the poor, who were the foremost
supporters of his religion. He used to go with them to the Ka’abah for prayers and the chiefs of Makkah
used to laugh at them.
It is reported by a companion: “Once I was sitting in the Mosque of the Prophet and the poor Muhajirin
were sitting in one part of the Mosque. After some time, Allah’s Messenger came and sat with them. On
seeing this, I got up and sat with them. The Prophet" said: “Give good news to the poor muhajirin that
they will enter Paradise forty years before the rich.” Isaw their faces light up with joy and hearing this and I
wished to be along with them or to be one of them.” (Afzal-ur-Rehman: Encyclopedia of Seerah Vol. 9” -
Abu Zarr another companion said that the Holy fi aaa ordered him to love the poor and be near them.
(Mishkat) ž
The Holy Prophet" often used to pray: “O Allah! Keep me alive as a poor
man; make me die as a poor man and resurrect me in the company of the
poor.”
‘His wife, Aisha, asked: “Why, O Messenger of-God?” He replied: “Because they will enter Paradise forty
years before the rich.” Then he said: “O Aisha! Never turn away any needy man from your door empty
handed. Give something, even if all you can give is half a date. Aisha! Love the poor, bring them near to
you and Allah will bring you near to Him on he Day of BeO ( Tirmizi, Ibn Majah)
Once Hazrat Abu Bakr t Teated i Salonen and Bilal, who were among the poor muhajirin very harshly.
The > Holy Prophet" asked him: “Did you not hurt them?” On hearing this, Hazat Abu Bakr went to them
and asked forgiveness. (Mishkat)
A oompanion n reported that c once they were sitting with the Holy Prophet™, y people arrived barefoot
and in- rags. The Holy. Prophet?™" was shocked to. see > their Sonditíon. He asked Hazart Bilal to call
out the Azan.

89

After the prayers, tie: naked the people to Kei eni (Afeal-u ur-Rehman: - Encyclopedia of Seerah Vol.I)
The Holy Prophet™* advised people to treat the poor and the destinite with ` kindness. He issued
instructions that Zakat should be collected from the rich of every tribe and town and spent on the poor of
the same tribe and town. _
The Holy Prophet’ was also kind to orphans and asked his companions to be gentle to them.
Abu Hurairah reported him as saying: “The best Muslim house is that in which is an orphan who is well
treated and the worst Muslim house is that in which is an orphan ill-treated (Ibn Majah)
_ He is also reported to have said: “Anyone who treats well an orphan girl or boy under his care, he and I
shall be like these two in Paradise”, putting two of his fingers together. (Bukhari)
Abu Hurairah reported that when a man complained to the Holy Prophet?™* of having a hard heart, he
said: “Pat an orphan’s head and feed the poor.” ee)
4 Treatment of slaves
The Holy Prophet" was particularly kind to slaves. He used to say: “ They
are your brothers; give them to eat what you eat; give them to wear what you wear.” (Bukhari, Muslim)
Whenever he received any slaves, he always freed them, but they would never leave him. Zaid bin Haris
was a slave. The Holy Prophet” freed him and gave him the choice to go with his father, who had come to
take him, but he refused to go and preferred to stay with the Holy Prophet?™®,
Once a companion abused a slave, who complained to the Holy Prophet*™. He said to his companion,
“You are still ignorant; these slaves are your brothers. God has given you power over them. If they are not
suited to your temperament, sell them. Don’t harm God's creatures” (Mishkat)
Abu Masud reportéd that once he was hitting his slave when he heard someone behind him saying: “Abu
Masud, God has more control over you than you have over this slave.” When he turned around, he saw
the Holy Prophet", Abu Masud said that thereafter he never hit any of his slaves. (Afzal-ur-Rehman:
Encyclopedia of Seerah Vol.I)
It is reported by Hazrat Abu Bakr that the Holy Prophet?" said: “One who treats his slaves badly and
unkindly will not enter Paradise.” (Afzal-ur-Rehman: Encyclopedia of Seerah Vol.I)
Behaviour Towards Enemies and Unbelievers The Holy Prophet™* treated his enemies with compassion
and taught his companions to do likewise. It is reported by Abu Hurairah that one night an
ina was a guest of the e Holy ae org One pm one, he drank the milk of all the goats, but the Prophet™"
did not show any sign of anger or dislike. Next morning, impressed by the’ Prophet’s"** behaviour, he
embraced Islam.
Abu Hurairah’s mother who lived with him in Madinah, was an unbeliever. She used to abuse the Holy
Prophet”, about which Abu Hurairah complained to him, but he prayed for her.
The leader of the hypocrites Abdullah bin Ubbay and his ilakas embraced Islam but were not true
Muslims. This behaviour at the time of the Battle of Uhad and other occasions was damaging to Islam, but
the Holy Prophet?™ always treated them with kindness.
The Jews were extremely hostile to the Muslim but the Holy Prophet" was always kind to them. Once a
Jew complained to the Prophet?" that a Muslim had slapped him. He called that Muslim and scolded him.
Once, the funeral of a Jew was passing by and the Holy Prophet’ stood up as a mark of respect.
Once when the Holy Prophet” was offering the morning prayers with his companions, some unbelievers
came down from the mountain to kill the Muslims. They were caught and brought before the Holy
Prophet™* who forgave them and set them free.
The unbelievers at Makkah had ill_treated the Holy Prophet?" and subjected him to the worst kinds of
torture. They had brutally killed his uncle Hamza and wounded his daughter Zainab, which resulted in her
death. They even planned to kill him. They made his life in Makkah miserable, compelling him to leave the
town and migrate to Madinah. Then they launched a number of attacks on the Prophet” and his followers.
But when Makkah was conquered, he forgave every injury inflicted upon him and proclaimed a general
pardon for everyone. The believers entered Makkah peacefully, no house was looted and no woman
dishonoured. He, who had been tortuggd, persecuted and harassed even in Madinah, forgave every injury
suffered by him and his followers, thus proving ‘that He was the ane of peace and blessing.
Treatment of animals
The Holy Prophet™* was very kind to animals.’ The Arabs were very cruel to them. It was common
practice in Arabia to put a ring round the neck of a camel. People used to cut pieces of flesh from living
animals for eating. These practices were stopped on his orders. He also forbade people to keep animals
in their working equipment for a long time. Animal fights were also made unlawful. Another custom was to
tie up animals and practice arrow shooting on them. This was also prohibited.
The Holy Prophet*™* told the people-to brand animals on those parts which were not tender. Anas
reported that he saw the Prophet’ branding sheep on their ears. (Mishkat)
: | 91 O ANA E ae ES O
9]

f seer f ION THREE i Life & Importance of Pipher E Chapter 6 TTEN

Holy Prophet?" as the last _ Messenger of Allah

The Holy Prophet Muhammad’ was the last of Allah’s apostles. He is termed as Khatam-an-Nabiyyin. The
primary meaning of Khatam is a “seal” and the secondary meaning is the end or the last part or portion of
a thing. Dr. Fazl-ur-Rehman Ansari in his book, The Quranic Foundations and Structure of Muslim
Society, has pointed out that the “Holy Prophet Muhammad "™* js the last and final Divine: messenger
and the Muslims are the last divinely raised religious group.”
According to some scholars, there are verses in the Holy Quran which furnish evidence in one way or the
other, of the absolute finality of the Prophethood of Hazrat Muhammad”, The most emphatic and clearest
declaration on this point is contained in verse 40 of Sura Ahzab where it is said: |
“Muhammad__is the Messenger of Allah and the seal of the Prophets.”
(33: 40)

Abdullah Yusuf Ali, in his commentary on this verse remarked: $ The Holy Prophet Muhammad?™*
closed the long line of nie. there has been and will be no Prophet after Muhammad.” The Quran says that
the appearance of the Holy Prophet™ was foretold by -each one of the foregoing Prophets. Jesus Christ
had said: “When he, the spirit of Truth, is come, he will guide you to all trut (John: 16: 13) The Quran tells
us what Jesus said to Bani Israel: _— Iam the messenger of Allah (sent) to you, confirming the law (which
came) before me, and giving glad tidings of a messenger to come after me, whose name shall be
Ahmad___. (61:6) __ The process of revelation started with Adam and revelation was also received by
other apostles who preceded Hazrat Muhammad?™". It is clear that everything which has a beginning
must have an end and that when there is no further need for a thing it should cease to exist. Prophets
were needed in each age to purge the evils brought about by human beings in the Divine teachings and to
bring the religion of Allah by gradual evolution to complete development. As the human mind became
more and more developed, more light was cast by revelations through ee on matters ti to Allah and other
myotis of religion.
93

Though sie institution of i ere was universal, yet hes difference between Hazrat Muhammad?" and other
prophets was that while the latter were more or less national prophets sent to a chosen people, to a
particular tribe or race, Hazrat Muhammad’ was sent.as a messenger for all mankind.
All castes, races and creeds were unified under the common banner of Islam by the universal Prophet,
Hazrat Muhammad’™*, He not only conveyed the message revealed to him, but instructed and explained
it further with wisdom,
acted upon it himself and urged mankind to follow it.
The Holy Prophet's" personality and mission form a landmark in the history _ Of mankind. He came as the
last messenger of Allah-with the final revelation in
the form of the last Book of Allah, the Holy Quran. He gave to humanity a Book which is a complete and
comprehensive guide for human beings, a perfect code of life for all its various problems AEON any
limitations of time and territory.
The Holy Quran compares the personality of the Prophet™* to the radiant sun while the previous:
prophets were like Divine lamps. The light of the sun cannot be replaced by any other light. It is universal
and no other light is needed thereafter. So after the advent of Prophet Muhammad” no necessity is felt of
any Other prophet following him.
Religion being made perfect and Prophethood made complete, there remains _ no need for another
religion and another av and consequently, for another prophet. Hence the revelation:
“This day have I perfected your religion for you, completed My favour upon you and have chosen for you
Islam as your religion.” (5: 3) |
And as the Prophet™* himself said about the finality of Prophethood:
“Whenever a Prophet perished another Prophet followed him and surely there will be no Prophet after
me.” (Bukhari)
In another tradition, he said: “My relation to the long line of prophets can be understood by the parable of
a building. The building was most beautifully built. Everything was complete therein except the place for
one brick. I have filled the place and now the building has been completed.” (Bukhari, Muslim)
To sum up, Khatam-an-Nabiyyin is the exclusive and distinctive title of the Holy Prophet?" and Allah did
not confer this title on any other prophet or apostle. Belief in Hazrat Muhammad?™ as the last of the
prophets and apostles is necessary for a true Muslim.
MA
94

SECTI ON THREE ; life & Importance of Prophet ene Chapter) —_—___ ea

Holy Prophet’ s?™ Relations with other States

_. Islam is a delizion of peace and no Muslim state can follow a Be of territorial expansion and
unprovoked aggression. The foreign policy of a Muslim state should be such as to advance the cause of
Islam and to preserve and protect its territorial integrity. The Quran and the Sunnah of the Holy __
Prophet™" provide sufficient guidance to enable i a Muslim state to frame its foreign policy. ~. The
international relations of a Muslim state are based upon respect for other people’s interests and rights of
life, honour and property as long as they do not encroach upon the rights of Muslims and maintaining pai
relations with the exchange of goodwill missions. __ = The first Islamic state in Madinah was established
and governed z the Holy Prophet™™, It was founded in a part of the city but it spread very fast and
became the capital of a vast Muslim empire. The system of administration _’ established by the Holy.
Prophet’ lasted for centuries and remained a source -of inspiration for later generations. ` Relations
between two sovereign states are governed by an agreement if one exists between them. The Islamic
state has been enjoined to follow the terms of the agreement. The best example was provided by the Holy
Prophet” at the time of the Treaty of Hudaibiya. According to the treaty, the Holy Prophet™" had agreed
to return any Muslim who came to them and one such = Muslim did arrive as the agreement was beiffg
written. The Holy Prophet? told him to go back to Makkah as he had already agreed to the treaty. This
shows that all obligations undertaken by the Muslim state should be fulfilled and treaties concluded
between the Islamic state and other states should be honoured. This is binding as long as the other party
remains faithful to its obligations and honours its treaties. The*following saying of the Holy Prophet?
shows how honestly he kept his word with individuals and nations. He said: “If anyone wrongs a man with
whom a covenant has been made, or curtails any right of his, or imposes on him more than he can bear,
or takes anything from him not in the agreement, then I shall be his adversary on the Day of
Resurrection.” (Mishkat) The foreign relations of Muslim states with other states are based upon justice
both in peace and war. The Holy ae gave detailed instructions about

95
being inate SER a war. Muslims were instructed not to mutilate dead bodies, not to destroy crops and fruit
trees, houses and places of worship, not _ to kill women, children and old people and not to torture war
prisoners. i
During a period of ten years in Madinah, the Holy Prophet’"" had to fight several wars with the unbelievers
of Makkah. The number of unbelievers killed in these wars were over two hundred. This was an ae for
See ry rulers to avoid unnecessary bloodshed.
After the Treaty of Hudaibtya, during the penad of peace, the Holy Prophet" sent letters to various
emperors and kings inviting them to Islam. Special mention in this connection maybe made of Najashi of
Abyssinia, who. had given protection to Muslims of Makkah. The Christians of Najran also concluded a
peace treaty with the Holy Prophet»,
The Holy Prophet” received envoys from Egypt, Abyssinia, Byzantine and other neighbouring states and
treated them as official representatives of their government. He was very Strict in maintaining cordial
political relations with neighbouring tribes and states and always received their envoys and _deputations
with great respect. He himself looked after them and served them
during their stay in Madinah. | |
Very few Arab tribes had embraced Islam by the t time Hazrat Muhammad?* migrated to Madinah. After
the battle of Badr, more tribes accepted Islam. All these tribes, though outside the influence of Madinah,
were feaed as members of the Muslim community in all matters.
When the Holy Prophet entered Makkah after its conquest, he asked its inhabitants what treatment they
expected of him. He did not order them to be killed, confiscate their property or take them as slaves. The
Holy Prophet?" said: “Today, there is no blame on you, there will be no retribution; go, all of you are free.”
The effect of this pardon was so great that the entire population ` of Makkah embraced Islam. The Holy
Prophet's?" words" converted them from deadly foes into devoted and sincere followers. -
The example of the Holy Prophet? throws light on his desire to have ia and friendly relationships based on
equity and justice with other. states and to live in Bente. as good neighbours. |

96

qa
The First Islamic Community —
nE
SECTION FOUR

| Chapter 1 :
Wives of the Holy Prophet” i

The domestic -life of the Holy Prophet™ can be divided into four periods. His early life till the age of 25,
after which he married Hazrat Khadija. This marriage lasted till the death of Hazrat Khadija, when the
Prophet was about fifty years old. From then till the age of sixty he married several times. From sixty till
his death he did not contract any marriage. | PETAN s |
If the Prophet?" had not been a complete master of himself, he could not have led an exceptionally chaste
and pure life till the age of twenty-five. His worst enemies could not point out a single blot on his
character.
_ At-the age of twenty-five Hazrat Muhammad™ married a widow, Khadija. Thereafter, he led with her a
life of devotion till her death. After the death of ‘Hazrat Khadija, he married an elderly lady, Sawdah, who
was the widow of a convert to Islam. Both husband and wife had migrated to Abyssinia in order to escape
from the persecution of the Quraish. abe 5
= Jn the third period, he married Aisha, the daughter of his closest friend,
Hazrat Abu Bakr. In the second year of the Hijrat, began the series of battles
with the Quraish and other Arab tribes which reduced the number of males -
among Muslims. These battles continued upto 8 A.H. It was during this time
_ that the Prophet™* contracted several marriages. However, after the Quranic -injunction limiting the
number of wives to four was revealed: in 8 A.H., the
|. — Holy Prophet?" did not marry. Out of respect for-the Holy Prophet™, his

wives were called ‘Mothers of the Faithful’ - Ummhat-ul-Muminin, They did not re-marry after the death of
the Prophet™. | “His wives are their mothers”; has been stated in the Holy Quran. The _ responsibilities
and duties of the wives of the Holy Prophet differ from. those of other women. The Prophet's wives are
unique in honour, respect and dignity. They are as follows:— Hazrat Khadija , | s -Hazrat Khadija, also
known as Tahira, or the pure was the daughter of Khuwalid bin Asad and Fatima bint Za’idah. She came
of a noble and prosperous Quraish family. Her father who was a successful businessman and a chief of
his family had left her a large fortune. She had been married to Abu
97

Hala bin Peach and was the abies of two sons i.e., Hala and Hind. Ag such ` Khadija was also known as
Umm-e-Hind. After the death of her first husband, — she was married to Ateeq bin Aidh Makhzumi, who
died leaving her a: widow again. She had a daughter from him§who was named Hindah.
After the death of her father in the-battle of Fijar, Khadija needed the services of an honest person to
manage her trade. Several notable people of Makkah recommended the Holy Prophet?" as a suitable
choice. His very first expedition to Syria, in which he was accompanied by Khadija’s slave, Maisra was
very Successful. His subsequent undertakings were of an equally fruitful nature. As a result, Khadija
prospered in her business.
With the passage of time, her admiration for Muhammad? deveioned into a deeper affection and she sent
him a proposal of marriage that was accepted after consultation with the elders of the family. At the time
of their marriage, Hazrat Muhammad" was twenty-five years old, while Hazrat Khadija was forty years of
age. A
The marriage proved to be a very happy one. The Holy Prophet**’" did not marry again as long as Hazrat
Khadija lived. She bore him two sons and four daughters. Both the sons died in infancy. Of the daughters,
only the youngest, Fatima, survived to see the great events of her father’s life.
Hazrat Khadija died in the 10th year of Prophethood on 11th Ramazan, three years before Hijrat. She was
then sixty-five. She was buried at Makkah. -
Hazrat Khadija had the honour of being the first convert to Islam and the first to abandon the idolatrous
creed of her forefathers. She suffered with the Holy Prophet” the persecution and hardships inflicted by
the Quraish from the time of his prophethood till her death. Her death was a terrible loss to the _ Holy
Prophet". From the beginning, she had stood faithfully by him. Her death meant that he could no longer
find the compassion with which she i comforted him after the disappointments he faced with the Quraish.
Whenever | he came home depressed, rejected by his own people, he always found her full of sympathy.
She ‘consoled him and pee him with renewed hope and courage. | Besides her moral support, Hazrat
Khadija alee all her wealth at his -
disposal, so that he did not have to worry about financial ı matters. | = The Holy Prophet’ steh love and
gratitude for Hazrat Khac lija was so great z that Hazrat Aisha, the young wife of the Prc est whom he
married after the death of Khadija became jealous.
One day, Hazrat Khadija’s sister Hala whose voice sounded or like Hazrat Khadija’s, came to visit the
Prophet™. As soon as het heard th ) ~ voice, he said: —
“It must be Hala; her voice is : just like that of Khadija. Dir Hazrat Aisha who was with the Prophet" burst
forth, — | “How is it that you always think of the old woman who is no more living

98
when Allah has given you much better wives.”
“Never better,” replied the Holy niece E
“She hailed my mission at a time when everyone was against it and supported me when there was hardly
a believer. How can I forget her?”
On another occasion, he said: “Aisha! Khadija's love was given to me by Allah; never did Allah give me a
better wife than Khadija.”
It is a historical fact that Hazrat Khadija was of immense help and strength to the cause of Islam. It is said
by Ibn-e-Hashim that she was a true counsellor of the Holy Prophet?’ of Islam. There are a number of
traditions praising nae Khadija. According to Bukhari and Muslim:
“The noblest women of the world are Hazrat Mariam and a ne:
‘Hazrat Sawdah ‘Phe death of Hazrat Khadija left the Prophet gloomy and inconsolable. He had to look
after the children and attend to the household chores that caused a hindrance in his Prophetic mission.
His companions felt his sorrow and worry “and desired that he should re-marry. Someone proposed the
name of Sawdah bint Zama’ah, one of the earliest converts to Islam. She had been married to Sakran bin
Amr, also a convert to Islam. She had migrated to Abyssinia along with her husband, but had returned to
Makkah about the time of Khadija’s death. Her husband had died, leaving her a widow with one son. As
she was the only Muslim in her family which had turned against her, g needed help and protection.
When the matter was brought to the notice of the Holy Progher, he decided to marry her and bring her
under his protection. In marrying this lady, the © Prophet?” had the consideration that an early convert to
Islam may be helped and honoured. Hazrat Sawdah was extremely devoted to the Prophet". She led a
very simple and pious life. Later on, when the Prophet?" married Aisha, the young daughter of Hazrat Abu
Bakr, Sawdah loved her and attended to all her needs. Afterwards, when the Prophet" divided his time
equally among all his wives according to the command of justice enjoined by the Holy Quran, Hazrat
Sawdah gave up her turn in favour of Hazrat Aisha. She migrated to Madinah in the first year of the Hijrat.
Her dwelling and Hazrat Aisha’s were the first to be built in the mosque. __ The Prophet?" loved her for
her piety as well as simplicity. She was of a meek and humble nature as well as kind and affectionate.
Holy Prophet Muhammad?" referred to her as the most chpritabie and generous of his wives. She is
distinguished for her sense of duty and obedience. On the eve of the last pilgrimage, the Holy Prophet"
enjoined his wives to remain in retirement after his death. Hazrat Sawdah followed this directive so much
so that she never left her house even for Hajj and l k
She was a devout person and was vey punctual about her hours of pragun;
99

OSS SS a EG
She would get up for her prayers with the Prophet” before dawn and remain
absorbed in her devotion till after sunrise. afr hz
_ She died in the 22nd year of the Hijrat towards the end of the Khilafat of Hazrat Umar. She was buried
in Jannat-g}-Baqi, the graveyard where those close to the Holy Prophet?" were buried. Five traditions are
said to be narrated by her..
Hazrat Aisha ; Net oy Shortly before his migration to Madinah, the Holy Prophet?" married Hazrat Aisha.
At the time of marriage, she was ten years old. On attaining maturity, her marriage was solemnised in
Madinah. It was her first marriage. She was - the daughter of Hazrat Abu Bakr, the most intimate
companion of the Holy Prophet” and the first Khalifa of Islam. She was also known by the titles of -
Humaira and Umm-e-Abdullah. ae res _ Hazrat Aisha was married to the Holy Prophet" ten years after he
received _ _ the first revelation. At the time of the death of the Holy Prophet she was twenty-five years
old. She spent the remaining forty-eight years of her life as a widow, preaching and propagating the
message of the Holy Quran and’ Hadis. __ Hazrat Umar succeeded Hazrat Abu Bakr as the Khalifa. He
respected Hazrat Aisha very much. She herself acknowledges this in these words: _ “Ibn-e-Khattab has
done me great favours after the death of the Holy Propher™,” - eps | ) | | Hazrat Umar had fixed an
annual allowance of ten thousand dirhams for each wife of the Holy Prophet’; but in the case of Hazrat
Aisha, the amount was fixed at twelve thousand dirhams. This was so, because she was very close to the
Holy Prophet’, PEE : On 17th Ramazan 58 A.H., towards the end of the Khilafat of Muawiya, - Hazrat
Aisha died at the age of seventy-three. According to her will, she was _ buried in Jannat-ul-Bagi in
Madinah. > : | _ Her place as interpreter of religious issues and as a jurist of Sunnah and Shariat is very
high. Imam Zuhri, a leading jurist says: g= “Hazrat Aisha was the most learned person among the people.
Senior and learned companions used to consult her.” 1a R Abu Musa Ashari said: w E “We never faced
any difficulty on which, when we enquired from Aisha we did not. get information relating to it.” a ‘Umar
bin Zubair Says; = +- es ie M: “Aisha was the most scholarly person of her time in Quran, fundamentals of
| religion, fiqh, poetry, medicine, Arabian history and genealogy and discrimi- nation between lawful and
unlawful things.” | | _ Hazrat Aisha was far ahead in knowledge of Islam, not just ahead of the other _
wives of the Prophet?" or other women, but except for a few eminent men, | even ahead of the
companions of the Prophet™ as testified by Imam Zuhri: Je 100

100

x 0 SAE E E O “If the knowledge of all men and the wives of the Prophet™™ were put together, the
knowledge of Aisha would exceed it all.”
Hazrat Aisha is ranked among the prominent companions of the Holy Prophet™*, She used to convey
decisions on religious matters even during the days of the first three Khalifas. About her intelligence and
good judgement, Nabia Abbot, an American writer ahd a teacher at the University of Chicago says that
she stands shoulder to shoulder with eminent jurists of her time like Abu Huraira, Ibn-e-Umar and.
Ibn-e-Abbas. Her memory was excellent an she had memorized several thousand traditions.
_ As a wife of the Holy Prophet*’*, she had a privileged position and she enjoyed constant companionship
with her husband. As such, her knowledge of the meaning of the Holy Quran and the traditions and
practices of the Holy -Prophet*™" was better than many others. She is the pioneer of devising a system
of coordination of the Holy Quran and the Sunnah. _
In Islamic jurisprudence or Fiqh, the interpretation of the Holy Catan and — the Sunnah of the Holy
Prophet", eminent jurists and theologians of Islam, like Imam Abu Hanifa and Imam Bukhari followed the
principles laid down by Hazrat Aisha. This privilege gave her first place among the traditionists of Islam.
She never accepted a Hadis that was in conflict with the Holy Quran. She is one of the most authentic
sources of traditions. As many as two thousand, — two hundred and ten traditions are reported by her.
Her apartment was chosen for the distinction of being made the everlasting resting place of the Holy
Prophet?™ ,
Hazrat Aisha was a very pious net God-fearing lady. Apart from the five obligatory prayers, she would
offer extra prayers as well. She fasted very often and was particular about the pilgrimage. She would
often purchase slaves in order to free them.
Hazrat Hafsa
Hazrat Hafsa was the daughter of the second Khalifa, Hazrat Umar bin Khattab. She was born five years
before prophethood. She was first married to Khunais, son of Huzaifa. Hafsa became a Muslim along with
her parents and her husband. He was among those who had migrated to Abyssinia. Later, both Hafsa and
her husband migrated to Madinah, Khunais took part in the Battle of Badr in which he was martyred,
leaving no issue.
After the prescribed period of iddat was over, the Holy Prophet*™" expressed his desire to marry Hazrat
Hafsa with a view to strengthening his i ties with Hazrat Umar and his tribe.
Hazrat Hafsa died in the month of Shaban 45 A.H., during the Khilafat of Muawiya. Before her death, she
asked her brother Abdullah bin Umar to distribute her property to the paor and needy. She had no issues.
She was - buried in G i
T ea i. o S 0
101

Her aia of freis matters was very sound. Her thirst for TENT _ tanks second to Hazrat Aisha. She spent
much of her time in reading and writing. The Holy Prophet” had instructed her in religion and other related
topics. As a result she became a teacher, guide and an authority on complicated matters. At least, sixty
traditions have been quoted by her, which she heard from the Holy Prophet" and her father, Hazrat Umar.
She was an extremely religious lady, known for her devotion to prayer and fasting.
She was also the custodian of the original copy of the Holy Quran compiled by Zaid bin Sabit under
orders from Khalifa, Abu Bakr. This script first remained in the custody of Khalifa Abu Bakr. After his
death, it passed into the possession of Hazrat Umar who finally bequeathed it to Hazrat Hafsa for safe
custody. This copy subsequently became the authentic version of the Holy Quran. `
Hazrat Zainab bint Khuzaimah
She was the daughter of Khuzaimah bin Abdullah. She was first married to _ Abdullah bin Jahsh who was
martyred in the Battle of Uhad. As a widow she led a life of poverty. Some persons offered to marry her,
but for some reason or the other, she rejected these offers.
Considering the services rendered by her late husband, Holy Prophet’®** proposed to her. Hazrat Zainab
accepted this offer and they were married in the month of Ramazan, 3 A. H. But her companionship with
the Prophet?" proved very short- She died within three months of her marriage and was buried in
Jannat-ul-Baqi.
The Prophet"" offeréd her funeral prayers himself in accordance with the Quranic order. It may be of
interest to add that when Hazrat Khadija died, the Holy Prophet?’ had not received any revelation on this
point. At the time of - her death, Hazrat Zainab was thirty years old.
_ Hazrat Zainab was a very kind lady, ever ready to help the poor and the aes even at the cost of her own
needs. No poor person ever returned empty © handed from her house. For this reason, she was called
Umm-ul-Masakin, —
“the mother of the poor”. She was courteous and well mannered and in benevolence and inner de she
had no parallel.
Hazrat Umin-e-Salamah
Her real name was Hind bint Ali Umayya ibn Mughira. Sieg was from the house of Makhzoom, a tribe of
the Quraish. Her father was the leader of his tribe who had taken part in the Battles of Badr and Uhad. He
was a rich and generous personality of Makkah. She was born and brought up in groai luxury and
comfort. = -
She was popularly known b the name of Umm-e-Salamah because of her | - son Salamah from her first
husband Abdullah bin Asad. She embraced Islam
102

102
with: het ween aad is rey to dene a one of the see Muslims. She first migrated to Abyssinia with her
husband. From there she came to Makkah. From Makkah, she migrated to Madinah. She had the
distinction of ‘being the first Muslim woman to migrate to Madinah. In Madinah, her stay with her husband
was short-lived. In the Battle of Uhad, her husband received
_. injuries that proved fatal.
After the completion of Iddat, the waitiag period, ‘tie Holy Prophet?“ proposed to marry her. She accepted
the offer and they were married in the ‘year 4 A.H.
_ She outlived all the wives of the Holy Prophet”, She died in 63 A.H. at the age of eighty-four. Hazrat Abu
Hurairah tea the funeral je and she was buried in Jannat-ul-Baqi.
Among the wives of the Holy Prophet™, Hazrat Tae Salmak was -second only to Hazrat Aisha in learning.
She was very keen to learn traditions. She has quoted a numbers of traditions on the authority of her first
husband Abu Salamah, Hazrat Fatima and the Holy Prophet*™" himself, Besides, several — authors
have quoted traditions on her authority. As a historian says,
“The wives of the Prophet™™ were treasuries of Hadis, but Aisha and Umm- e-Salamah had no equal.”
She is the narrator of three hundred and seventy-eight Ahadis.
- Hazrat Umm-e-Salamah was very modest and generous. She used to lead a simple and pious life. She
had intense love for the Holy Prophet®™" and was extremely devoted to him. | |
Hazrat Umm-e-Salamah was an impressive reader of the Holy Quran and her style of recitation was
identical with that of the Holy eet
Hazrat Zainab bint Jahsh She was the daughter of Umaima bint Abdul Muttalib and was therefore one
of the first cousins of the Prophet". She was one of the early converts to Islam. Her original name was
Barra that the Prophet®" changed when she
embraced Islam. | | In 3 A.H., she was married to Zaid ik Haris, the freed slave of the Holy
_ Prophet Muhammad™*, and also his adopted son. The people of her family were against this match
and were not willing to give her in marriage to a freed slave. But since Islam laid down piety as the only
criterion for honour and Hazrat Zaid was an extremely pious man, the Holy Prophet? did not hesitate to
offer his cousin in- marriage to him.
When the Prophet™ first sent her a proposal on behalf of Zaid, she refused. She said that she did not like
Zaid for he was a freed slave. Her brother Abdullah bin Jahsh supported her in*her refusal to marry Zaid.
But as the Prophet?" loved Zaid and regarded him as his son, he insisted. that the offer must be
accepted. Thereupon, Zainab and her brother agreed and she was married to

103
Zaid. But within a year or so, he , found it difficult to maintain his relationship with her and he divorced her.
After the -period ef waiting was over, the Prophet sent her a -proposal of marriage. Zainab replied that
she could not. give any reply without consulting Allah. Meanwhile, the Holy Prophet™™ received the
following revelation:
“Then when Zaid had dissolved (his marriage) with her , We joined her in marriage to thee———.” (33:
37) as
This Divine order completed the marriage formalities.
She died at the age of fifty-three in the year 20 A.H., during the Khilafat of Hazrat Umar. At the time of her
death, she left only her residential house as legacy, because whatever was received by her was
distributed among the poor. This house was later on purchased for 50,000 dirhams by the Umayyad
Khalifa, Walid bin Abdul Malik, for the extension of the Holy Prophet’s?" mosque. Hazrat Umar led her
funeral prayers. She was buried in Jannat-ul-Baqi.
There are many reports about her piety. According to Hazrat Aisha:
“In the eyes of Allah’s messenger, only Zainab competes with me in honour and dignity — I have not seen
any woman more religious, pious, truthful, generous, charitable or engaged in the pleasure of Allah than
Zainab.”
Hazrat Zainab was very particular about her prayers and fasts. She was extremely generous. She used to
earn her living herself and would spend her money on the poor. When she died, the poor people of
Madinah were shocked and disturbed because they had lost a patron and a benefactor.
The Holy Prophet*" had foretold that among his wives the one with a long hand would meet him in heaven
first. By “long hand” he meant benevolence. This prophecy came true after the death of Hazrat Zainab
who was the most generous of the Prophet’ sh wives and who was the first one from amongst . his wives
to die after his death.
Harat J awairiyah bint Haris In the 5th Hijri, the tribe of Banu Mustaliq, headed by its chief Haris, .
attacked the Muslims. They were defeated. Some of their men were killed and their women and children
made captives. Among them was Jawairiyah bint © Haris, then known as Barra bint Haris. When the
Prophet’ distributed the captives amongst Muslim soldiers, she fell to the lot of Sabit bin Qais. She
requested him to release her on the payment of ransom. In order to raise the money, she approached the
Holy Prophet™* who told her that he was ready to pay her ransom and marry her if she liked. She agreed
to this proposal. So, the - Holy Prophet? paid the amount of ransom and married her. As a result of this
marriage, all the prisoners of war numbering about six hundred were freed by the Muslims. The reason
was they did not like that any member of the family in which the Holy Prophet?’ was married, be made a
slave. Thus, Hazrat Jawairiyah is that fortunate lady who, not only secured an honourable

104

place for herself. but RER to ea six FA of her kiismen. After her marriage, the Holy Prophet?” changed her
name to Jawairiyah.
She died at the age of sixty-five during the reign of Muawiya. She was buried in Jannat-ul-Baqi. +
She was very religious-minded and spent ich of her time in prayers. According to traditions, the Holy
Prophet?” almost always found her busy in prayers. She also fasted very often. Hazrat Jawairiyah was a
woman of great learning. A number of traditions have been quoted by panan traditionists on her authority.
A
Hazrat Umm-e-Habibah
Her name was Ramlah. She was the TANA of Abu Sufyan. She was first married to Ubaidullah bin Jahsh.
She embraced Islam along with her husband. Both of them migrated to Abyssinia where she gave birth to
a daughter named Habibah, and so she came to be known as Umm-e-Habibah..
In Abyssinia, when her husband converted to Christianity, Umm-e-Habibah, left him. At the end of Iddat,
the prescribed period of waiting, the Holy Prophet?" sent her a proposal of marriage. According to Sahih
Muslim, the people of Madinah, requested the Holy Prophet*™* to marry her in order to resettle her. This
was also to save her from falling into the hands of her father, Abu Sufyan, who was at that time an enemy
of Islam.
Hazrat Umm-e-Habibah was very pleased to receive this proposal of marriage. She was married to the
Holy Pome J in the sixth or seventh year of the Hijrat.
- She died at the age of seventy-three in 44 A.H., during the reign ol her brother Muawiya. She was buried
in Jannat-ul-Baqi.
Hazrat Umm-e-Habibah was a staunch believer in the tenets of Islam. She strictly followed the injunctions
laid down by the Holy Prophet™* and urged others to follow them. She looked after the widows and the
orphans. She was ‘a devoted and loving wife of the Holy Prophet™”. She i is the narrator of sixty- five
traditions.
_ When Hazrat Usman, the third Khalifa of Islam, was TEREI in his house by the rebels and his family
members had no food or water for several days, she tried to take water for the besieged persons. But the
nee stopped her
from entering the house. |
Hazrat Umm-e-Habibah suffered a lot for the cause of N She was -born in the house of a tribal chief. Yet
she gladly underwent all the sufferings
for the sake of her faith. She left her country and went to a foreign land for the cause of Islam, and when
her husband deserted her and left her alone in an alien land, she stood firm and bore all the problems
patiently. In the end, Allah rewarded her for her piety and steadfastness when the Holy Prophet?" married
her.

105
Horai Safiyah
Her real name was Zainab. She was born in Madinah and belonged to the Jewish tribe of Banu Nazir.
When this tribe was expelled from Madinah, her father settled in Khyber along with Kinana bin Rabi, to
whom Safiyah was _ married a little before the Muslims attacked Khyber. She had formerly been the wife
of Salam bin Mishkam who had divorced her. i -On the third day of the war, Khyber fell and the captives
were brought before the Holy Prophet”. Among them was Safiyah. The Prophet”*"* gave orders that she
should be seated behind him and threw his mantle over her as a sign that he had decided to marry her,
On the way back to Madinah, the Holy Prophet = married her. After the marriage, she was given the name
of Safiyah.
She died at the age of sixty and was buried in Jannat-ul-Bagi. |
She was sober and patient by nature, very generous and open handed. She was kind and sympathetic. In
35 A.H., when Hazrat Usman was besieged in his house by- the rebels, who had stopped supplies of food
and water to him, she went to his house with food and water. However, the rebels did not allow her to go
inside the house. She returned and deputed Imam Hassan, the grandson of the Holy Prophet" to take
food and water to Hazrat Usman. ;
All historians are unanimous in acclaiming her as a storehouse of knowledge.. All those in search of peer
and wisdom would go to her. Allama Abdul - Birr says:
“Hazrat Safiyah was full of wisdom and laia”
Ibne-e-Aseer remarks:
“She was a wise and intelligent woman.”
A mumber of traditions have been quoted from her.
Hazrat Maimunah bint Haris
_ Her original name was Barra, she belonged to the tribe of Quraish. She was the sister-in-law of Abbas
bin Abdul Muttalib, an uncle of the Holy Prophet, She was first married to Masud bin Amr. After her
divorce from her husband she re-married. Her second husband died, after which she lived as a widow in
Makkah. On the initiative of Hazrat Abbas, the Holy Prophet?’ sent her a proposal of marriage that was
accepted. The marriage took place in 7 A.H. After her marriage, she was given the name Maimunah,
which means the blessed one. She was named Maimunah because she was married to the Holy
Prophet”, at a time when he and his followers were able to enter Makkah after years of exile.
Hazrat Aisha is said to have remarked: |
“Maimunah was very God-fearing and had great regard for the rights of her
kith and kin.”
organs was fond of freeing slaves. She’ was very pious acd humble. The Holy
P
106

106

Ao) - * Prophet” called her a ‘Symbol of C Gocdness’. Forty-six traditions are aioe h

` from her, which show her knowledge a uon of complicated problems of religion.
= She died in 51 A.H. at the same place where she wid been mamied to the Holy Prophet". She was
buried in Jannat-ul-Baqi. .
Hazrat Rehana bint Shamoon — Hazrat Rehana bint Sham’oon belonged to the well-known Jewish tribe
of
_ Banu Quraiza. In 6 A.H., when Muslims captured this place, Hazrat Rehana
was brought as a prisoner of war. According to some reports, she was freed by - the Prophet™ who
offered to marry her if she accepted Islam. She agreed and thereafter the Holy Prophet" married her.
She died ten years after the death of the Holy Prophet".

Hazrat Maria Qibtia

After the treaty of Hudaibiya, the Holy Prophet sent AR to a number of kings and chiefs inviting them to
accept Islam. He sent one such letter to the chief of Egypt. Although, that chief did not accept Islam, he
received the messenger warmly and sent a number of presents to the Holy Frophet™*, In accordance
with the prevailing custom, he sent Hazrat Maria as a present to the Holy Prophet?", She embraced Islam
before reaching Madinah. Later the Prophet” married her. After giving birth to the Holy Prophet's" son,
Ibrahim, she rose in esteem and position among the wives of the Holy Prophet”.
Hazrat Maria was pious and religious minded. She came from a respectable family. She was the second
lady, after Hazrat Khadija, to have the honour of becoming the mother of the Holy Prophet’s’?™" son,
Ibrahim. Towards the end of | his life, the Holy Prophet” had to suffer the shock of the death of ‘his son,
-Tbrahim, which caused him immense pain and sorrow.
‘Ment Maria was buried in Jannat-ul-Baqi. She was greatly respected by the first two Khalifas of Islam,
Hazrat Abu Bakr and Hazrat Umar and a pension was paid to her after the death of the Holy Prophet’: —
107
st a a ak ee O
| te First Islamic Community ae Chapter? C |
Descendants of the | _ Holy Prophet”
The only wives of the Holy Prophet who bore his children were Hazrat Khadija and Maria Qibtia. He had
two sons and four daughters from his first wife Hazrat Khadija. ) ! |
The eldest son of the Holy Prophet?*” was Qasim who was born in Makkah, eleven years before the
conferment of Prophethood. The Prophet?*" loved him very much and liked to be called Abul Qasim. He
lived for two years. The second son was named Tahir also known as Abdullah, He was born in Makkah
after the conferment of Prophethood. He lived for less than two years. After | i
the death of his second son, the pagans taunted the Holy Prophet™™ and said _ that he was ‘abtar’ i.e.,
one without a male issue to carry on his-name. At this Allah revealed Surah Kausar to console the
Prophet?” that not he, but his enemies were abtar. | | . | | The Holy Prophet's" third son, Ibrahim, was born
in Madinah in the 8th year of Hijrat to Maria Qibtia. The child was given to foster parents who lived in the
neighbourhood of Madinah. The Prophet?” often visited their house to see his son. Ibrahim died while still
an infant. According to Anas, when Ibrahim was dying, tears began to fall from Allah’s Messenger eyes,
he said, “The eyes weep and the heart grieves, but we say only what our Lord is pleased with and we are
grieved over being separated from you, Ibrahim.” (Bukhari, Muslim) | _ It so happened that there was a
solar eclipse on the day on which Ibrahim died and some people thought that it was due to the death of
Ibrahim. On hearing this, the Prophet? addressed the people and said that the eclipses of the sun and the
moon do not occur due to the deaths or births of human beings. The daughters of the Holy Prophet” were
all born in Makkah. His eldest daughter and second child. after Qasim was Zainab. She was married to
her mother’s nephew Abul Aas. She embraced Islam, but was left in Makkah when the Holy Prophet
migrated to Madinah. Her husband was not a ‘Muslim and fought against the Muslims in the Battle of
Badr. He was brought as a captive before the Holy Prophet™'. For his ransom, Zainab sent a necklace
that had been given to her by her mother. The Prophet™ returned the necklace and - released Abul Aas
on the condition that he would send Zainab to Madinah,
which he did. About three years later, he came to Madinah and embraced |

§ a Pina died in 18 A. H. as a Tei of a Jona b inflicted upon her, ae an enemy-of Islam, while she was mi
igrating to Madinah. The Prophet*™” performed her funeral prayer. She had two children, a son named
Ali and a daughter Umama, who in later years, became the second wife of Hazrat Ali, after the death of
Hazrat Fatima. The Prophet’ gpbuh second daughter Ruqayya was born three years after the- birth of
Zainab. She was married to Utba, son of Abu Lahab. When the Prophet®™" declared his mission, Abu
Lahab became his enemy and asked si | son to divorce Rugayya, which he did. | Ruqayya was then
married to Hazrat Usman. Both of them erat to Abyssinia where she gave birth to a son, Abdullah, who
died when-he was six years old. They came back to Makkah in the tenth year of Prophethood. A few .
years later, she migrated to Madinah with her husband. She fell ill and died in 2 A.H. at the time of Battle
of Badr. — | Umm-e-Kulsum was the third daughter of the Holy Prophet™™. She was first married to
Utaiba son of Abu Lahab. When the Holy Prophet*™ declared
his mission, Abu Lahab became his enemy and asked his son to divorce Umm- ~
e-Kulsum, which he did. . | She migrated to Madinah with her stepmother Hazrat Sawdah. After the _
death of her sister Ruqayya, she was married to Hazrat Usman. She died in 9 ~ AH. while her father and
husband were away on the Tabuk expedition. She did not leave behind any children. l The Holy Prophet’
s™* youngest daughter was Fatima, sities was born five years before Prophethood. She migrated to
Madinah with her stepmother Hazrat Sawdah. In 2 A.H., she was married to the Prophet’ s™™ cousin,
Hazrat Ali- who did not marry another woman during her lifetime. Like other Muhajirin, they too, faced
extreme poverty. | She had three sons, Hasan, who was born in 3 A.H. Hussain born in 4 A.H. _ and
Mohsin, who en in childhood, and two daughters, Umm-e-Kulsum and Zainab. During the last A of his
illness Hazrat Fatima visited the Holy Prophe™h, „He whispered something into her ear that. made her
cry. He again whispered something to her after which she smiled. Later, when someone asked her the
reason of her weeping and smiling, she said that she bad wept because the Prophet” told her about his
impending death, but when he told her that she would be the first one from his aniy to join him in
Paradise, she smiled. (Tirmizi) ~ - She died in 11 A.H. just six months e her father’s death, Hazrat Panna’
is -also known as ‘Zahra’ or the shining one. The Holy Prophet?*" had special affection for Hazrat Fatima.
He always stood up when she came to him.
=, Whenever, he went on a journey, he parted form her last of all, and when he
returned, he mews visit her first.
109

109
It is reported that the Holy Prophet?™” said: “Fatima is a part of me; whoever hurts her, hurts me and
whoever holds malice against her; holds malice against
me." (Agreed upon) ` -
k aA when the Holy Prophet?" was sitting with Hazrat Ali and Hazrat
Fatima, Hazrat Ali asked him: “O Allah’s Messenger! Is Fatima dearer to you
than I or am I dearer to you than her? The Prophet" replied: “She is dearer to _ me than you and you are
dearer to me than Laie 5 U Shibli Naumani:
Seerat-un-Nabi, Vol II) j -Once a person went to Hazrat Aisha and asked her:
“Who among the people is dearest to the Messenger of Allah?” __
She replied: “Fatima.” and when he asked: “Who among, men?”
She said: “Her husband” (Tirmizi)
Hazrat Fatima would often be near her father during. his stressful moments. When the people of Makkah
threw dirt at him, she would wash his head. She washed his clothes when his uncle Abu Lahab threw
sheep's entrails on him while he was praying in the Ka’abah. After the battle of Uhad she tended to his
wounds. -
- Some sects among the Maias specially Shias hold her in very high respect. They regard her as the
model of womanhood and believe that after judgement, she will secure entry into Paradise for her
supporters. Her status as the mother of Imam Hassan and Hussain and pait them as the ancestor of the
line of Imams is very high. * Grandsons Hasan and Hussain
The grandsons of the Holy Prophet™, Hazrat ee and Hussain were born to his daughter, Hazrat Fatima.
The Holy Prophet?" loved his grandsons very much and often used to play with them. There are reports of
the Prophet?™" allowing Hassan and Hussain to climb on his back while he was prostrating in prayer and
interrupting his sermon to come down from the pulpit to pick them up as they tripped over their long shirts.
Anas said that when Allah’s messenger was asked which member of his family was dearest to him, he
teplied: “Hassan and Hussain.” (Tirmizi)
He used to say to Hazrat Fatima, “Call my two sons to me, ” and then he would cuddle them. (Tirmizi) |

110

YO SSE oS ee ee ON
SECTION FOUR The First Islamic Community ES Chapicr 3 PARSE LAT
Imamat

The tragic death of Imam Hussain and his family at Karbala caused a strong reaction in favour of the
house of Hazrat Ali and gave rise to a party called ‘the party of Ali’ and then simply the Shia — party. | =
The Shias advocated the divine right of succession in Hazrat Ali and his descendants who came to be
known as Imams or spiritual leaders.
According to Shia belief, Imamat is a prerogative bestowed by Allah upon a- person chésen from the Holy
Prophet’s?”" family who before his death, transfers the office of Imamat to another descendant, not
necessarily the eldest, but a descendant who is considered to be spiritually pure. Imam Bees the second
Imam passed this office to his brother. |
For Shia Muslims, the spiritual heritage bequeathed by the Holy Prophet”™" devolved on Hazrat Ali and
his descendants through Hazrat Fatima, the Holy Prophet's" daughter. They believe that Hazrat Ali who
was indicated by the Holy Prophet®*" as his successor was the first rightful Khalifa and Imam of the
believers and that, after his assassination, the spiritual headship descended in succession to his and
Hazrat. Fatima’s male descendants.
Isna Ashariyah or the Twelvers is in an important sect of the Shias who believe in the succession of the
twelve Imams, the spiritual leaders of the Muslims after the death of the Holy Prophet?™, Together with
the Holy Prophet" and Hazrat Fatima, these twelve Imams are known as the Fourteen Pure Souls.
1) Hazrat Ali (Refer to Section four Chapter four)
2) ias Imam Hassan _ Imam Hassan was the son of Hazrat Ali and Hazrat Fatime and the elder-of the two
grandsons of the Holy Prophet’", He was born in Madinah on the Ist of | Ramazan. Soon after his birth,
the Prophet?” named him Hassan. He is also known as “Shabbar” which in the Hebrew language means
“handsome”.
Hassan was brought up in an ideal atmosphere. His only teachers were his grandfather and his parents.
Imam Hassan would sit and listen to the Holy Prophet” as he recited the latest revelations that he would
immediately learn by heart. The Holy Prophet’ loved him very much. Once, when he was
111 =

111

carrying Hassan on his TEED he said: “O Allah, I love him, so I beseech - you to love him.” (Bukhari,
Muslim)
He was only eight years old when the Holy Prophet™® passed away. His mother also died a few months
later. The remaining years of his boyhood and youth were spent under the guidance of his father, Hazrat
Ali. After the death of the Holy Prophet", Hazrat Ali devoted most of his time to the compilation of the
Quran and the Hadis. Therefore. from his childhood, Imam Hassan also learnt to follow his father’s
example.
When Hazrat Usman was besieged in his house, Sak Ali s sent Imam Hassan several times with food and
water. In his attempt to’ save Hazrat Usman, Imam Hassan sustained several injuries at the hands of the
rebels.
During Hazrat Ali's Khilafat he took part in all the battles that were fought. He also held charge of the
Bait-ul-Maal.
On the 21st of Ramazan, after the death of Hazrat Ali, Imam Hassan was - declared Khalifa with the
consent of forty thousand people. But Ameer Muawiya, who did not want Hassan to be the Khalifa,
consolidated his forces for an encounter with Imam Hassan. At the first sign of troop movements on the
-Iraqi-Syria border, Imam Hassan collected his followers and asked them to prepare for war against
Ameer Muawiya. This order was received very coldly by the gathering and no one showed any eagerness
to respond to the Imam except a handful of sincere followers. It was obvious that the influence of Ameer
Muawiya had turned the Iraqis away from their leader. So while they supported him outwardly, they were
ready to betray him at the slightest excuse.
At last, a force of twenty thousand men was mobilized. Imam Hassan sent a chief of the Kindi tribe with
four thousand men to Anba, where Ameer Muawiya’s troops were encamped. But Ameer Muawiya bribed
him with the promise of governorship and won him over. When Imam Hassan heard the news, he sent
another man from the Bani Murad tribe at the head of four thousand men. But, he too, was won over by
Ameer Muawiya. |
Ameer Muawiya then sent a messenger to inform Imam Hassan that he should give up the idea of fighting
and save his own life and the lives of his followers by coming to terms with him. This action completely
demoralised the rest of the Iraqis in Imam Hassan’s camp and resulted in more desertions.
Therefore, a peace treaty was signed between the two. After the treaty was signed by both parties, Imam
Hassan came to the mosque and announced that in order to restore peace and prevent bloodshed, he
was abdicating the Khilafat. Having done so, he retired to Madinah. He was Khalifa for only fourteen
months.
Imam Hassan was poisoned to death by one of his wives who was promised © a great reward.
He was buried in the graveyard of Jannat-ul-Baqi in Madinah: According to Shia belief, he is the second
Imam following his father Hazrat Ali. ee they regard him as sinless and perfect in his actions.
112

in.

= J 3) Hazrat tag Hussain

the Holy Prophet?
Ultimately, Muslim was killed.
>F ex <r < a a Sa ae > —— — — A J ” > AI tons CS wt SS ee a
Hazrat Imam Hussain was born to Hazrat- Ali and Hazrat Fatima on Thasdey:
the 3rd Sha’ aban in the fourth year of the Hijrat. At the time of his birth, the Holy
Prophet” was out of Madinah on an expedition. Immediately after his birth, Hazrat Fatima became ill and
the baby was given to Umm-e-Fazal for nursing.
‘Tt is said that the physical features of Hussain were those of his grandfather, = According to Anas: gi
“Theré was no one resembling the Holy Prophet more than Hussain.” (Bukhari)
He was a source of great joy to his grandfather, who is reported to have
- said: “Hussain belongs to me and I to him. May Allah love him who loves
Hussain.” (Tirmizi)
After the death of Hazrat Ali, the fourth Khalifa, his eldest son Imam Hassan became the Khalifa. But
Ameer Muawiya, wanted his own son ee to be = Khalifa. This led to a rift in the Muslim Ummah.
On his death-bed Imam Hassan handed over the charge of Imamat to his brother, Hussain who became
the third Imam. Following the footsteps of his brother Hassan, he too retired into seclusion in Madinah. |
In 60 A.H., after the death of Ameer Muawiya, his son Yazid succeeded

“him as the Khalifa at Damascus, since Muawiya had nominated him as his successor during his lifetime.
Tradition demanded that all Muslims should swear
allegiance to the new Khalifa. This nomination to Khilafat was against the
Islamic tradition, therefore Imam Hussain refused to take the oath of allegiance. Imam Hussain decided to
leave Madinah and go to Makkah. Learning about
the decision of the Imam, people approached him asking the reason for the decision, Imam Hussain
replied that his refusal to take the oath of allegiance to Yazid would certainly annoy him and he would not
spare shedding blood for it. He did not like the city of his grandfather, the Holy Prophet" to become a
battlefield. Imam Hussain arrived in Makkah on 3rd Sha’aban 60 A.H. Later a deputation from the people
of Kufa approached Imam Hussain and requested him to come to their rescue as Yazid’s governor was
penenie them. The friends of Imam Hussain knew the deceitful nature of the people of Kufa, so they tried
to persuade him not to trust them. Thereafter, the Imam sent his
cousin Muslim to Kufa to review the situation. The people of Kufa gave Muslim
a very warm welcome and thousands of them paid homage to Imam Hussain through Muslim. Impressed
with the enthusiasm of the deceitful people of Kufa, Muslim wrote a letter to Imam Hussain to come over
to Kufa. As soon as the letter was despatched Muslim learnt of their treachery. It seemed that almost
all the leaders of the town had been bribed. Added to it, strong threats from
Yazid’s deputy, the Governor of Kufa made the people desert Muslim.
ig
113

- Meanwhile, Imam TATR had already left Makkah for Kufa. On the way he heard the news of Muslim’s
assassination. With it, a large number of companions of Imam Hussain began to desert him, but Imam
Hussain proceeded as before.
Soldiers were despatched in all directions in the desert to stop the Imam IR bring him either to Kufa or to
Damascus.
Unaware of the plot of his enemies, Imam Hussain stopped and camped at Karbala, near the Euphrates
River. Soon after, Yazid’s army too began to gather on the plain of Karbala and surrounded the Imam’s
camp.
On the 7th of Muharram, 61 A.H., Yazid’s forces cut off all sources of supply of water to the Imam’s camp
and did not allow € even a ı drop of water to reach them.
All efforts of the enemy through temptations and tortures to persuade the - Imam to yield to Yazid were in
vain. Imam Hussain then decided to fight the forces of Yazid. But, on his announcement that the end was
near, people from his camp began deserting him until he was left with only ‘seventy-two of his faithful
followers.
The battle of truth against falsehood gi One after another, the Imam’s followers laid down their lives.
Finally, on the 10th of Muharram when all his devotees were slain, Imam Hussain was left all alone on the
battlefield. He went to his sick son, Zain-ul-Abedin and handed over the charge of the office of Imamat to
him and went back to the battlefield. Swords and axes began falling on him and he lay wounded from
head to feet. Later when he died, his head was cut off from his body and taken to Yazid’s court.
The tragedy of the death of Imam Hussain carries a lesson for the Muslim world. He could have saved
himself, his friends and relatives by giving _ allegiance to Yazid, but he stood firm to his principles and a
Sas himself.
Imam Hussain had the support of only a “small band of people, yet he won © an everlasting victory over
the forces of evil. The martyrdom of Imam Hussain and his companions at Karbala was viewed by the
Banu Umayya as a great victory. Though the Imam was martyred with his family and companions and
apparently his murderers seemed to emerge winners from the conflict, it is the martyr of Karbala who is
considered to be the real victor.
Imam Hussain initiated war against the rule of the Umayyads and refused to` take the oath of allegiance
to that authority. It is a legacy left by him that — Muslims should never submit to any authority which goes
against the Divine

Law and thrusts itself upon the people by force. If the authority is aggressive —
and evil, sacrifice on the part of the followers of truth becomes more essential. _ Numerical minority or the
lack of resources shopie. not stop them from eee their ee | evil.
114

114

his taai, aava and friends crying with thirst and habeas and later - lifting their blood stained bodies with his
own hands, Imam Hussain did not give up his principles of truth and did not surrender to unjust rule. He
laid down his own life but he never thought of taking the oath of allegiance to Yazid. Thus he lived, Bie
and ie pipe: his life for truth and righteousness, . '

4) Imam Fat Aiid = :

The only son of Imam Hussain who survived the battle of Karbala was Ali. He could not participate in the
battle due to severe illness. He was put into chains and taken as captive, with the ladies of his family, to
the court — of Yazid, in Damascus. Later, he was returned to ‘Madinah. It was from this son, who was.
given: the title of Zain-ul-Abideen that Imam Hussain’s descendants arose.
Imam Zain-ul-Abideen was born in Madinah in 36 A.H. His Cae was the daughter of the Persian king
Yazdgard. After the tragedy of Karbala, he spent his remaining life in imparting the knowledge he had
learned from his father, Imam Hussain and grandfather, Hazrat Ali. He died in 83 A.H. after thirty five
years of Imamat. He was buried at Jannat-ul-Baqi in Madinah. —
Imam Zain-ul-Abideen was extremely pious and spent all his time in worship. _At the time of prayer, his
face would turn pale and his body would tremble in - fear of Allah. Whenever he would remember Allah
and His bounties, he would fall in prostration, therefore, he was known as Sajjad i.e. one who performs ©
excessive prostrations. He would go out at night to distribute everything that he had to help the poor and
the needy. Many people would come to him to acquire knowledge. His sayings, his prayers and historical
narrations are
preserved ina ‘compilation called Sahifah- seg ch
5) Imam Muhammad Bagir Imam Muhammad Baqir was the son of the fourth Imam. He was born in
Madinah in 57 A.H. His mother was Fatima, daughter of Imam Hassan. He was four years old at the time
of battle of Karbala. He was a contemporary of four Umayyad Khalifas. He was a very knowledgeable and
pious person. Many _ people would come to Madinah to learn matters of religion from him. -Many
traditions have been quoted from him, l Imam Muhammad Bagir had great knowledge of religion,
traditions, Quran and the life of the Holy Prophet’. The surviving companions of the Holy Prophet"", the
leading members of the succeeding generations and the leaders of the Muslim jurists reported the
principal features of Spe ae on his authority. He Gree in 114 A.H.
115
6) ERF ic zes
Imam Jafar Sadiq was the son of Imam Bagir. He was born i in 83 A.H. His period of Imamat was thirty
four years. The period of his Imamat coincided with the end of the Umayyad Khilafat and beginning of the
Abbasid Khilafat.
Imam Jafar Sadiq was harassed by the Umayyad Khalifa and later, during the rule of the Abbasids taken
to Irag. After some time, he was allowed to go to Madinah, where he spent the rest of his life in hiding. He
was subjected to severe restrictions placed upon him by the Abbasid Khalifa. He died in 148 A.H. and
was buried at Jannat-u ul-Bagi in Madinah: |
Imam Jafar Sadiq possessed vast knowledge of the Shariah. It is said that his classes and sessions of
instructions produced four thousand scholars of - Hadis and other sciences. Some well known scholars,
such as Imam Abu Hanifa, founder of one of the Sunni sects, and the scientist Jabir bin Hayyan were
among his disciples. He was a pious, generous, truthful and charitable person. It is known that he would
often lose consciousness in DES, of Allah. | |
7) Imam Musa Kazim Imam Musa Kazim was the son of Imam Jafar Sadiq. He was born i in 128 A.H. and
was a contemporary of three Abbasid Khalifas. | _ Imam Musa Kazim had to live in hiding for a long time
from the Abbasid Khalifa until he was arrested while praying in Masjid-e-Nabawi. He was taken from
Madinah to Basra and later to Baghdad and transferred from one prison
to another, He died inside a prison where he remained for fourteen years suffering hardships and
oppression. He died in 183 A.H.His period of Imamat lasted for thirty five years. Imam Musa Kazim was
very pious, nowi dorais: generous, brave and a- very gentle person. He exercised a great control over his
temper and hence he is known as Al-Kazim the controller of anger. For his righteousness, he was ; given
the title of Abd-us-Salih i.e., the righteous slave of Allah. = He would recite the Quran and pray for long
hours. He died while in a state of POoEEIOn.
8) Imam Ali Raza ,
Imam Ali Raza was the son of Imam Musa Kazim He was born in Madinah in 148 A.H. He died in 203
A.H.
The period of his Imamat coincided with three Abbasid Khalifas whose -attitude towards the household of
the Holy Prophet" was. very harsh.
Mamun, the Abbasid Khalifa, offered Imam Ali Ere first the post of Khilafat and on his refusal, to be his
successor.. This was done to prevent the descendent of the Prophet?" from rebelling against the erer and
E ai to involve

116

the T inan in E of the Khilafat. At Bag the kaan declined, bat later ae the offer on the condition that he
would not partake in any way in the _ administration of the government. . ~ The Imam was a very
knowledgeable person and yaua partake in all discussions and debates arranged by Khalifa Mamun. The
record of his debates are preserved in Shia literature. Travellers ng to their pees would relate facts about
his knowledge. Imam Ali Raza would worship and prostrate himself before Allah for long hours. He would
finish reciting the whole Quran within three days. His knowledge, generosity, humility and poni were
acknowledged by everyone.
9) Imam Muhammad Tagi.
Imam Muhammad Taqi was the son of the eighth Imam. He was in 195 A.H. at Madinah. Imam
Muhammad Taqi was in Madinah at the t time of his father’s death.
The Abbasid Khalifa, Mamun, called him to Baghdad and married his
daughter to him. Later, he returned to Madinah but was recalled to Baghdad.
} mad Taqi’s knowledge was well-known. Once, some disciples
| gathered a place after returning from Hajj and asked him several qom
to which he gave satisfying answers. _
He was very generous and benevolent. He would ride his horse conying money and food with him and
give it to the poor and needy. | He died in 220 A.H. The period of his Imamat was seventeen years.

+ mars Ali Nai was the son of the ninth Imam. He was born at Madinah in 214 A.H.
He was a contemporary of seven Abbasid Khalifas. |
At the time of his father’s death, he was at Madinah, where he resided, teaching religious studies to the
people. |
‘The Abbasid Khalifa called Imam Ali Nagi. to Iraq where he tried to create trouble for him and dishonour
him; but‘the Imam bore all persecutions patiently.
The Imam was soft spoken, pious, gentle and generous. Once the Khalifa sent him thirty thousand
dirhams which the Imam gave away to an Arab to pay his debts and spend it on his children and
dependents.
Imam Ali Naqi ie er A.H. His Imamat lasted for thirty three years.

11) Imam Hasan Askari l Imam Hasan Askari was the son of the tenth Imam. He was born in Madinah - in
232 A.H. He lived in hiding during the seven yo of his Imamat. The
117

Abbasid Khalifa had placed restrictions on his movements and kept ac watch upon him, as according to
traditions, he was supposed to have a son who was to be the promised Imam Mehdi. | ;
Imam Askari was a gentle and humble person. He would offer prayers for -most part of the night. | He
died in 260. A.H. and was buried by his father’s side.
12) Imam Muhammad Mehdi — PES = Imam Muhammad Mehdi was born in 255 A.H. in Iraq. He was
named Muhammad and his surname was Mehdi. He was the son of Imam Askari, the eleventh Imam. His
mother was the grand daughter of the Roman king. ae Among the Shias Imam Mehdi bears the title, the
Muntazar — the expected, the Hujja — the proof (of the truth), the Qaim — the living and the Mehdi — the
guided one. He lived under the care of his father till his death. His birth was kept secret. He was hidden
from public view and only a few companions of _his father could see him. At the time of the death of his
father he was five years old. j | | pEi; After the death of his father, Muhammad Mehdi became the Imam
and went into hiding or occultation (ghaybat). For the period known as lesser occultation, he continued to
communicate with his followers through his deputies to whom he appeared only in exceptional
circumstances. From the year 329 A.H. he no longer communicated and the period of greater occultation
began. It is believed that he is hidden from people and will remain hidden as long as Allah wishes. He will
appear when the world will be full of injustice and sin. He will preach Islam. He will fight with Dajjal and
after killing him will establish Allah’s _ Order on earth. He will rule over the world, will establish justice and
wipe off the oppressors. | . | laa
118

lose ™

SECTION FOUR i The FirstIslamic Community es Chapter 4 ae

Merits of the Companions - Ashab, the plural of Sahabi, means the companions or associates of the ~
Holy Prophet". The general opinion in connection with the use of this word is, all those people who
embraced Islam, saw the Holy Prophet™", had the privilege of being in his company, even for a short
time and died, as believers are his companions. It is said that when the Prophet" marched to Makkah, he
had ten thousand companions with him, twelve thousand when he marched to Hunain and one hundred
and fourteen thousand accompanied him on his last pilgrimage. The number of companions at the time of
his death is said to be one hundred and forty four thousand.
One of the qualities of the companions described in-the Quran is their attachment to the Faith (49:7);
Despite their small numerical strength, they were neither dismayed nor scared. Faith in Allah had made
them fearless and strong in their belief that with His Help, they could successfully meet any danger. = The
companions, particularly, those who were in the company of the
Prophet™*, from the very beginning, benefitted from him so much that from a crude and ignorant desert
people, they were raised to the rank of being the most.religious, spiritual and moral guides for mankind.
They lived pure and disciplined lives, strictly in accordance with the example of the Prophet™". They
accepted and defended the religion of Allah under the most severe circumstances. They were insulted
and abused, beaten and tortured many times, especially the slaves, who were tortured almost to death,
but none of them ever thought of renouncing his religion. (Tirmizi)
An understanding of their lives is essential because they constitute the first pure channel through which
the Quran and the Sunnah were memorized, recorded and transmitted to the following generations.
After the Holy Prophet", the companions were the most powerful means whereby Islam was propagated
in the world. It was due to their selfless and untiring efforts, combined with their sacrifices and spiritual
and moral strength that Islam became a dominant force in the world.
The Holy Prophet” frequently praised his companions and spoke highly of their virtues. He is reported to
have said: “My companions are like stars, those who Fokew them ger guidance.”
119

119

on “The best of my people is my generation; next hase Soh succeed them, next those who will succeed
them.” (Muslim) And also: “No companion of mine will die in a land without being raised as a guide and a
light for them on the Resurrection Day.” (Tirmizi) |
. The Ten Blessed Companions — Ashrah Mubasharah
There are ten most blessed and distinguished companions of the Holy Prophet™ to whom he gave the
glad tidings of entrance into Paradise during their lifetime. They are known as Ashrah Mubasharah.
They all belonged to the Quraish tribe and were among the earliest converts to Islam. They fell into two
distinct age groups: six older men and four young men. They were all bound to each other and to the
Prophet’ by a nétwork of marriage ties.
The oldest among them was ; Abu Bakr. He was the first, free aide adult to _ accept Islam and was the
chosen companion of the Holy. ‘Prophet? in the migration to Madinah. He was also chosen to lead the
pilgrimage in 9 A.H. and to lead the prayers during the Prophet’s*"” last illness. He was the first Khalifa of
Islam and scribe of Divine Revelation. He was the father-in-law of Holy Prophet”, Umar was another
father-in-law of the Holy Prophet?™ among the ten companions. He was the second Khalifa of Islam and
scribe of the Divine Revelation. Another of the older ones of the ten companions was Said — son of Zaid
bin Amr who had been one of the believers in monotheism i in pre- Islamic Makkah. He was the husband
of Hazrat Umar’s sister.
Abu Ubaidah, was one of the first converts and an emigrant to ai He was a good commander.
The other two older man who had also apa to Abyssinia were Hazrat Usman and Abdur Rahman. Usman
belonged to the Umayyad branch of the Quraish and was a cousin of Abu Sufyan, the leader of Makkah.
He had been married successively to two of the Prophet’s*" daughters. Abdur Rahman belonged to Holy
Prophet’s™* mother’s tribe. He was a good friend of Usman.
Of the four, younger men, Zubair and Talha were very close and often acted together; Zubair had
migrated to Abyssinia. Talha was related to Abu Bakr.
Third of the four young companions was Saad. He bsiouges to the Holy Prophet's mother’s tribe.
The youngest of them all was Hazrat Ali. He was the Prophet’ poh first - cousin, brought up in his
household and later married to his daughter, Fatima.
=) Hazrat Abu Bakr Hazrat Abu Bakr was the first, free male adult to become a Müslim. He accepted
Islam without any hesitation, argument or reluctance, Years later, the Holy Prophet” recalling the
conversion of Hazrat Abu Bakr said: “Whenever

120

a P Islam to anyone, he always mE some reluctance and hesitation and tried to enter into an argument.
Abu Bakr was the only person who accepted | tatam without åny reluctance or r hesitation, ånd without
any argument.”
When the I Joly Prophet?™ narrated the experience of his ‘Ascension to heaven, Hazrat Abu Bakr
accepted it without any hesitation for which the ` Prophet” gave him the title of ‘Siddiq’ i.e., ‘Testifier to the
Truth’. | After the Holy Prophet", Hazrat Abu Bakr was the greatest missionary of Aslam. ‘Several people
embraced Islam because of his efforts. After his conversion, Hazrat Abu Bakr dedicated his whole life to
the service of Islam. Many slaves’ including Bilal, who were persecuted and tortured by their masters for
their acceptance of Islam, were purchased and set free by him. Hazrat Abu Bakr gave his daughter
Hazrat Aisha in marriage to the Holy Prophet?" which further streng thened their friendship. | He always
stood by the side of the Holy >rophet?™ | mo period of his mission and shared all semis Whenever the
Quraish i the Holy Prophet?™*, Hazrat Abu Bakr always intervened to protect him. His daughter narrated
an incide nt, when he stopped the people of Makkah from attacking the Prophet"", he came home -with
his hair pulled out. Hazrat Abu Bakr accompanied the Holy Prophet” during his migration to Madinah and
is referred to in the Quran as “the second of the two” in the cave . of Saur. (9: 40) In Madinah, when the
Holy Prophet™" purchased a plot of land for the construction of a mosque, Hazrat Abu Bakr paid its cost.
oe -~ -In the Battle of Badr, Hazrat Abu Bakr acted as a bodyguard of the Holy Prophet”™", He was the
first to join the Holy Pro] het?" when there was confusion in the Muslim army in the Battle of Uhad. In the
Battle of Hunain, — when most of ihe Danaa AEE Hazrat Abu Bakr was one of those. Pro yhet?™ — the
sia of Modaya
Bakr or ai the Holy iat: ‘When the ii Prop akd for ‘contributions for Tabuk Expedition, Hazrat Abu Bakr pAg
all _ that he had, saying, that for him and his family, Allah and His Prophet®" were enough. He was
appointed by the Prophet” as Ame -e-Hajj and also to lead ~ the congregational yee “anaes ee pane gpuh
last illness.
After his conversion to Islam, ‘Hazrat Umar, from relies one of the bitterest enemies and persecutors of
the Holy Prophet, became one of his most devoted followers. His conversion to islam in Makkah was of
immense value to the Holy Prophet®™" and his followers. The small number of pope who had embraced
Islam started to pray openly at Makkah.
After his conversion, Hazrat Umar became the target of bua and persecution at the hands of the pagans.
He migrated to Mz tly

121

the Holy Prophet’s'*” own Hijrat. His ties with the Holy Prophet?**" were strengthened when the Prophet"
married his daughter, Hafsa.
Hazrat Umar took part in all the battles. In the battle of Uhad, he was among > those who formed a
defensive ring round the Prophet’, In the Battle of Trench, he participated in the digging of the Trench. He
was also present at the Treaty of .Hudaibiya. He took part in the march on Makkah and the Khyber
Expedition. He placed half of his wealth at the disposal of the Prophet” for the Tabuk Expedition.
Hazrat Umar was constantly in attendance on the Holy Prophet and was one of his most trusted
companions and advisers. ite | i

3) Hazrat Usman ee | Sam Hazrat Usman was the first Umayyad to become a Muslim. When his family
learnt of his conversion to Islam, his uncle tied him with ropes’ and beat him. He was among those early
Muslims who suffered torture and persecution at the hands of the pagans of Makkah, Hazrat Usman was
a wealthy trader. He liberated many Muslim slaves from their pagan masters. TES . When the Holy
Prophet™* and his tribe took shelter in the Shi’ib of Abi Talib because of the social and economic boycott
by the Quraish, Hazrat Usman used his influence among the Quraish to ensure supply of provisions to the
besieged people. | a Hazrat Usman, along with his wife, migrated first to Abyssinia and then to Madinah.
He was one of those persons who performed Hijrat in the way of Allah twice. | | After the Holy
Prophet’s™* own Hijrat to Madinah, Hazrat Usman was in constant attendance on him. He took part in all
the important battles fought during the life of the Holy Prophet with the exception of the Battle of Badr. On
that occasion, his wife, Hazrat Ruqayya who was. the Holy Prophet's?" (i daughter, was in a critical
condition. After her.death, the Prophet” married | his other daughter Umm-e-Kulsum to him, for which he
came to be known as Zun Nurain, ‘the Possessor of two lights’. io, shan tre | At the time’ of the treaty of
Hudaibiya, when Muslims approached Makkah, the Holy Prophet" sent Hazrat Usman to negotiate with
the unbelievers. This shows the confidence and trust with which the Holy Prophet" regarded him. Hazrat
Usman earned the title of Ghani by spending his wealth freely in the service of Islam and the Muslims. In
Madinah, Muslims faced scarcity of water. in Hazrat Usman bought a well from a Jew for twenty thousand
dirhams and ` ` offered it to the Muslims for their use. paige z After the treaty of Hudaibiya, when many
tribes accepted Islam, _ Nabawi became too small to accommodate all Muslims and had to be On the
appeal of the Holy Prophet™®" for funds for the extension wor! Usman financed the entire project. He
also donated generously t _ the Tabuk Expedition.

122
22
The Holy Prophet" i ‘is eed to hee iid about him, “For every ee _ of Allah, there was a constant companion
and my companion in Paradis will be Usman.” (Tirmizi)
The Holy Prophet™* was so pleased with him that after the death of his two _ daughters who
were.married to Hazrat Usman, he would say, that had. he any other daughter, he would have given her
in marriage to him. (Tirmizi)
4) Hazrat Ali
- Hazrat Ali was the first among children to convert to Islam. He was the second person to become a
Muslim, the first being Hazrat Khadija, the wife of the Prophet’,
When the Holy Prophet asked the Hashimites to help him in his mission, | Hazrat Ali was the only person
to respond to his call. He risked his life for the sake of the Holy Prophet", and slept on his bed when the
Prophet" migrated to Madinah. At that time, he had entrusted to Hazrat Ali the task of returning the
belongings of Ane people that had been placed in the custody of the Prophet?™*,
-When the Holy Prone announced Mawakhat, declaring the emigrants and helpers as prochets; the Holy
Prophet™* declared that Ali would be his brother.
It is reported that before this was E RO Hazrat Ali came to the Prophet™* and said to him: “You have
arranged brotherhood among your companions, but you have not arranged brotherhood between me and
anyone else.” The Holy Prophet said to him “You are my brother in this world and the Hereafter.” (Tirmizi)
The Holy Prophet?" gave his youngest daughter, Hazrat Penmai in marriage to him.
Hazrat Ali was an B Ea brave and fierce warrior and showed great valour in all the'battles. Before the
Battle of Badr, the Holy Prophet® had — sent him to discover the enemy’s movements. He was also
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, __
Hazrat Fatima, washed the Prophet’s®"" wounds. 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’, At hye tima of she conquest. of Makkah;
be-sgain carried the Musim _ banner.
Hazrat Ali did not take part in the Tabuk Expedition as he remained in Madinah 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 Harun
was to _ Musa, except that there will be no prophet after me.” (Agreed Upon)
Hazrat Ali was one of the scribes of the Divine Revelation. He also wrote

123

pion sent out as ae mae Hi was the scribe for t the eeu of Hudaibiya SEE Wee Ses Or Ce Memes he Siji
Hazrat Ali was present at the t > of the death of the Holy Prophet”. He washed his dead body and was
one of those ws lowered it into the grave. f | |
5) Hazrat Talha
Hazrat Talha was a grand nephew of Hazrat Abu Bakr. He was born twenty five years before Hijrat. He
belonged to the’ family of Quraish. He accepted Islam at the invitation of Hazrat Abu Bakr and was
amongst the earliest converts. The unbelievers persecuted him upon his acceptance of Islam, but he bore
patiently the pain and suffering of being tested in the path of Allah and His Prophet?™".
Talha was a "A soldier. He took part in all the battles, except: Badr, as he had been sent by the Holy
Prophet" on a mission outside Madinah. He saved the life of the Holy-Prophet*™ in the Battle of Uhad,
making his own body a shield, to protect him from the swords and spears of his attackers. He continued to
do so until the Quraish attack ‘was beaten off. While saving the Prophet™™", Talha was so badly injured
that he became unconscious. As he ea 3
"consciousness, the first question he asked was about the Holy Prophet™
_ his bravery, he earned the title of ‘Living Martyr’. The Prophet" is sepdnted to have said: “Whosoever is
pleased to see a martyr on the va of the — earth, let him look at Talha bin Ubaydullah.” (Tirmizi)
Talha was present at the time of the Treaty of Hudaibiya. His bravery resulted in victory for the Muslims in
the Battle of Hunain. He also helped the Muslims by providing financial aid during different battles. The
Holy =a ge ae him the ei of yay i.e. generous at mie time of the

biai he was a meber of the Islamic Conseil ás advised deth on problems of the state.
Talha was one of the six companions who were chosen oy. Hazrat Umar to be appointed as Khalifa after
his death. He was not present at the time of Hazrat Usman’s election, but swore allegiance to him, after
returning to Madinah. He was killed during the Khilafat of Hazrat Ali.
Although, he was a wealthy and successful tradesman, he led a simple life. He would be so anxious and
worried on account of his vast wealth, that he would distribute it among the poor Muslims. He was also
known for peiping people who were in debt, the needy, travellers and widows,
- About Talha and Zubair the Holy Prophet?" is reported to have said: “Talha i Zubair are my ia in
Paradise.” (Tirmizi) |

124
See amet Zubair Hazrat Zubair belonged to a family that had accepted Islam in its early dusex
His mother was Hazrat Safiyah, an aunt of the Prophet’. Hazrat Khadija,
who was the Prophet's” wife and the first woman to accept Islam was Zubair’s
aunt. When he accepted Islam his uncle became his enemy. He would wrap him in a mattress and light a
fire aound him. In this condition, when he would choke of smoke, his uncle would ask him to give up the
faith. “No never”,
Zubair would reply firmly. “It is impossible for me now to give up the religion
of Allah. I must die as a Muslim and not as an unbeliever.”
Hazrat Zubair was among those who migrated to Abyssinia, but soon returned to Makkah. He was a true
follower of Islam that is why, he attained a prominent position among the earliest companions. of the
Prophet". He was always ready to face danger and endure any pain or trouble for the sake of Islam. He
remained faithful to the Holy Prophet even under great hardships. He took part in almost all battles fought
during the life of the Holy Prophet?” and was known for his bravery. .
Hazrat Zubair was very rich and generous and was respected by his tribe. He was one of the six men
recommended by Hazrat Umar as his successor to the Khilafat. He was killed during the Khilafat of Hazrat
Ali.
About Talha and Zubair, the Holy Prophet™" is reported to ave said: “Talha and Zubair are my
neighbours in Paradise.” (Tirmizi)
-The Holy Prophet™ had given him the title of “Disciple of the Messenger of Allah’. Hazrat Umar would
often call him ‘one of the Pillars of Faith’. According to tradition, he was the fifth person who recognized
Hazrat
Muhammad? as the Prophet. He remained faithful to the Holy Prophet?
even under great hardships and took part in the two migrations, first to Abyssinia
and then to Madinah. He took part in all the great battles fought during the life of the Holy Prophet™ and
was known for his faith, courage, Deanery and aias
7) Hazrat Abu Ubaidah bin Jach
He was one of the most distinguished of the Prophet’s’" companions, known for his services to Islam and
his loyalty to the Prophet’™". He was born in Makkah. He accepted Islam at an early age at the invitation
of Hazrat Abu Bakr. After his conversion, he had to face many hardships at the hands of the Quraish. He
took part in the migration to Abyssinia and later to Madinah.
In Madinah, he remained a sincere companion of the Holy Prophet” and ` was always ready to help..He
was a brave soldier and commander and took part in most of the battles. In the battle of Badr, he came
face to face with his father. He was greatly upset, but he had to kill him for the sake of his faith. During the
battle of Uhad, he was one of those Muslims who encircled the

125

Prophet’"™ when the Quraish tacked. him. When he was hit on the cheek. Abu Ubaidah pulled out the
metal links of his helmet. straps: out’ of the wound with his teeth and in the process broke two of his teeth.
At the time of the conquest of Makkah, he was given command of one of the four squardrons into which
the Holy Prophet®* had divided the army. He also took part in the expedition, which the Holy Prophet”
sent to Syria just before his death.
The Holy. Prophet?’ had so much faith in him that when a Christian - _ delegation visited the Prophet" and
asked him to send with them a trustworthy person to act as a judge in disputes amongst them, he sent
Abu Ubaidah.
He was one of the witnesses of the treaty of Hudaibtya,
After the death of the Holy Prophet" the main issue was the succession to a
the Khilafat. Abu Ubaidah was one person besides Hazrat Umar whose name was suggested by Hazrat
Abu Bakr to be the most suitable person for this post. But, both of them declined the offer and then Hazrat
Umar followed by Abu Ubaidah came forward and swore allegiance-to Abu Bakr as the first Khalifa of
Islam. Other Muslims followed and thus the solidarity of Islam was maintained. | During the Khilafat of
Hazrat Abu Bakr, he commanded successful expeditions to Syria and Iran. During the Khilafat of Hazrat
Umar; he conquered Damascus where he is said to be buried, | Abu Ubaidah distinguished himself by his
bravery and siisselfichinens: The Holy Prophet’*" gave him the title of Amin-ul-Ummat that means ‘the
honest
of the nation.’ He is reported to have said: “For every people, there is a man of — trust and the man of
trust for this people. is Abu Ubaidah.” (Agreed upon)
8) Hazrat Sa’ad bin Abi Waqqas:
Sa'ad was a maternal uncle of the Holy Prophet™*, He was born in Makkah. He accepted Islam at the
invitation of Hazrat Abu Bakr at the age of seventeen. He was one of the earliest companions of the Holy
Prophet», |
In the early years of Islam, the Muslims used to offer their prayers outside Makkah, due to the persecution
of the Quraish. One day, during prayers, the unbelievers interrupted them, which led to a fight. Sa’ad
struck and wounded one of them, so he was the first Muslim to have shed blood for the cause of Islam.
Sa'ad was a greàt warrior and took part: in all the battles fought ioe the lifetime of the Holy Prophet”. At
the battle of Uhad, he was one of the defenders of the Holy Prophet" > trying to repel the attackers with
his arrows. The Holy Prophet™*, himself, handed him the arrows and declared him to be the best archer
alongwith some ather companions. He was preson at the Freaty of Hudaibiyah and took part in the
conquest of Makkah.
Sa'ad bin Abi Waqqas was the commander-in-chief of the Muslim army during the Khilafat of Hazrat Umar
in the Battle of Qadisiya that was Jeu
126 ©

126
3 against: the psan abhi illness prevented him from iis part in the battle | personally. Hazrat Umar
recognized his great military and administrative | services. On his death-bed, Hazrat Umar empowered six
of the Holy Prophet's?" most trusted Companions to choose a new Khalifa within three days, Hazrat Sa'ad
was selected as one of this group. During the Khilafat of Hazrat Usman he was made the Governor of
Kufa. After the assassination of Hazrat Usman, Sa’ad was requested to become Khalifa but he refused.
When Hazrat Ali was chosen as the Khalifa, Sa'ad refused to pay homage to him. He remained away
from politics till his death. He was buried in Madinah. He is said to have left large property behind him.
9) Hazrat Abdur Rahman bin Auf. -Abdur Rahman was born in the 10th year of the Higphants, The Holy
Prophet” and Abdur Rehman had a common ancestor in Kalab. He accepted Islam at the invitation of
Hazrat Abu Bakr. According to tradition, he was the thirteenth person to become a Muslim.
Abdur Rahman was among the first batch of fifteen Muslims that migrated to Abyssinia. He returned to
Makkah and later migrated to Madinah. There, he
- started his own business and soon became a well-to-do merchant.
He took part in all the important battles fought during the life of the Holy Prophet?™",, In the Battle of
Uhad, he received twenty-one wounds and yet stood by the side of the Prophet™ when most of the
Muslims had run. anny from the battlefield.
He was one of the respected Conipanions of the Prophet?" and a very
generous man. He spent most of his wealth to help the needy and poor-Muslims. He was made
Ameer-e-Haj during the Khilafat of Hazrat Abu Bakr, Hazrat Umar and Hazrat Usman. - He was among
the committee of six persons appointed by Hazrat Umar on his death-bed to choose a Khalifa from
amongst themselves. As he was not willing to shoulder the great responsibility, the choles c of selecting
the new Khalifa was left in his hands.He died in 32 A.H.
10) Saeed bin Zaid > He was a devoted companion of the Holy Prophet It is reported in Sahih Bukhari
that his father, Zaid bin Amr, who died five years before the first revelation, believed in the faith of Hazrat
Ibrahim and had given up idol worship.
When the Holy Prophet™* invited people to Islam, Saeed bin Zaid was in the forefront of those who
believed in the Oneness of Allah and who affirmed their faith in the Prophethood of Hazrat
Muhammad™™, He is said to be the twenty-eighth person to have become a Muslim.

He was not yet twenty when he embraced Islam. His ete, Fatima, sister of ae
ee

127

=
The Quran is a record of the Divine Revelations received by Prophet
Muhammad" through the angel, Jibriel, as a direct message from Allah. These Revelations started in the
40th year of the Holy Prophet’s™ life when he was appointed the Apostle of Allah. They continued for
about twenty-three years till his death in 632 A.D. These messages, received from time to time, were
recited by the Holy Prophet™™ to his companions who were present and were ‘written by them upon
pieces of leather, tablets of stone, palm leaves, and bones of camels. They were also learnt by heart. The
Quran was preserved not only through learning by heart but also by reducing it into writing. It is said that
in the days of the Holy Prophet”, there were at least fifteen copies of the Quran completely written down
(Bukhari, Muslim) - The scribes of Divine Revelation have great importance in the history of Islam. Allah
blessed them as being the guardians of the Holy’Quran and made it safe through them. The Quran
describes them in the following words: “(Written) by the hands of scribes — Honourable, Pious and Just.”
(80: 15-16)
Abdullah Yusuf Ali has commented on these verses in the following words: —
“The Revelation was held in the highest honour; its place in the hearts of Muslims was more exalted than
that of anything else: as Allah’s word, it was pure and sacked; and those who transcribed it were men who
were honourable, just and pious.”
The scribes of the Quran hem amongst the companions of the Prophet™" are said to be forty in number,
the following being the most prominent people:— _
1) Hazrat Abu Bakr (Refer to Section four Chapter four)
2) Hazrat Umar (Refer to Section four Chapter four)
3) Hazrat Usman (Refer to Section four Chapter four) _.°4) Hazrat Ali (Refer to Section four Chapter four)
`
5) Abdullah bin Masood —
- Abdullah bin Masud was one of the most favourite companion of the Holy Prophet" and was well-known
for his love for and adherence to the Messenger of Allah. He is known as Sahabi bin Sahabiya because
his brother and mother belonged to the earlier companions of the Prophet". He is regarded as one of the
first converts to ae who faced tortures: ‘of the Quraish with patience.

129
After embracing Islam, he gave up all ether business aoe would always r remain present in the service of
the Holy Prophet?" =~ |
Abu Musa Ashari said: “My brother and I visited the Prophet?" from Yemen. — We. observed Abdullah
bin Masud and his mother at the Prophet's" house frequently so that we were under the impression ‘that
they too were members __ of his household.” (Bukhari)
He learnt the Quran with great fondness and attention and is said to be the first one to recite the Quran
openly in Makkah. He migrated twice to Abyssinia and later to Madinah. He took part in the battle of Badr
where he — killed the Prophet’ sr greatest enemy, Abu Jahl. He also part in the battle of Uhad. He knew
the Quran very well, because of his cue association with the Holy Prophet". He was one of the
companions named by the Prophet? as one from whom the others should learn the Quran. (Bukhari,
Muslim) i
The Holy Prophet" also said: “If anyone likes to recite é the Quran as fresh as it had descended then he
must recite it on the reading of Abdullah bin Masud.” (Ahmad) 7
After the Prophet’ gruh dpat, j was regarded as an expert on interpretation of the Quran. X
Hazrat Umar sent him to Kufa as an administrator of the public, treasury and as a teacher of religion..
Hazrat Umar greatly appreciated his deep knowledge of the Quran and Sunnah and often consulted him
on these matters. He is said _
- to be the authority on some eight hundred traditions.
6) Zaid bin Sabit
Zaid bin Sabit was the principal scribe: of the Holy Prophet™, He belonged to. the Khazraj tribe. He had
accepted Islam before the Holy Prophet’ sr*»»
- migration to Madinah. He was eleven years old when he accepted Islam. The | Holy Prophet" did not
allow Zaid bin Sabit to take part in the Battle of Badr as he was only thirteen years old at that time. He
took: ae in the Battle of Trench and the Tabuk Expedition.
Zaid bin Sabit was a very learned person who could “peal pany languages. The Holy Prophet?" chose him
to learn Hebrew so that he could correspond with the Jews. He was placed among those knowledgeable
companions who, were scholars and jurists. He was very intetiigent and had a | good. memory.
-After the Holy Prophet’ s?** migration to Madinah, he appointed.
Sabit to write down the revelations received by him. He had memorized t the Holy Quran during the
Prophet's?” life. en
When most of the people who had committed the Quran to memory were martyred in the battle of
Yamama, Hazrat Ane Bakr entrusted Zaid bin Sabit with the task of collecting the verses of the Quran and
compiling them in book form. After hard work and consultation with various companions of the Holy
130 : z No ila 2 F = - = z - : EEE: wo. =

130
Bahi ie prodačed a compilation,
Zaid bin Sabit was the first Ansar to swear Dieii to Hazrat Abu Bakr as
the Khalifa, He took part in the battle of Yamama and fought against Musailina,
the false prophet, during the Khilafat of Hazrat Abu Bakr.
During the Khilafat of Hazrat Umar, Zaid bin Sabit was appointed as the Qazi of Madinah. Hazrat Umar
would often appoint him his deputy at Madinah when he went to perform Hajj or Umrah. During the
Khilafat of Hazrat Usman, ` he was made responsible for the public treasury. He was also a member of
the - committee which was formed to prepare copies from the original copy of the 3 Quran. :
Zaid bin Sabit was very knowledgable about the commands of distribution -of inheritance. The Holy
Prophert said that he was the most aware of these issues. (Tirmizi).
7) Ameer Maniak? -He was the son of Abu Sufyan who was the leader of the Quraish and for a
long time, one of the bitterest enemies of the Holy Prophet™, After the conquest of Makkah, he along with
his father and other members of the Banu Umayyah accepted lien and devoted himself to its cause. The
Holy propier - appointed him as his secret
During the Khilafat of Hazrat Umar, me was i ie the governor of Syria and Hazrat Usman let him continue
in that office. As governor of Syria he had built for the first time a fleet of nearly five hundred. ships to fight
with the OR on the Mediterranean sea.
-During his Khilafat Hazrat Ali wanted to remove Muawiya from the governorship of Syria. But Muawiyah
became his opponent and fought against him in the battles of Camel and Siffin. After the death of Hazrat
Ali, upon the abdication of Imam Hasan, he became the Khalifa. North Africa was conquered during his
rule.
He was the founder of the Umayyad dynasty. He died at the age of negon five. Before his death, he
nominated his son Yazid to succeed him.
8) Ubbay bin Ka’ab
Ubbay bin Ka’ab was one of the main sohbes i in Madinah whe wrote down _ the revelations of the Holy
Quran. He was one of the distinguished companions of the Holy Prophet? and a person of high esteem in
the early Muslim community. He belonged to the Khazraj tribe and had pledged allegiance to the Holy
Prophet?" at Aqabah, as such, he was one of the first persons from Yasrib to accept Islam. _ He served
as a scribe to the Holy Prophet?™" eS ee 10 A.H. dt be writen down by him.
=
st

131

> — a an = : — z 2 = ——— = Th, Tm oe ee — = s z r “+. dO ‘ A ; kos - — - —— u .

žy f- = — — — -e
ZA the time of the Holy Pi

ro het = death, A was one r those who knew the Holy Quran by heart and is said to have possessed his
own" ‘copy of the | ed text. His recitation of the Quran was so beautiful and his understanding so p ig that
the Holy Popke encouraged his companions to içarn tie Quran from him. | s _ He was constant in his
worabip and would: often be found in the mosque, busy in prayers or teaching. He was a member of the
consultative body to which, Hazrat Abu Bakr as Khalifa, referred many problems.
He died i in 29 A.H. during BE Khilafat of Hazrat Unga:
9) Khalid bin Walid | | | Khalid bin Walid belonged to the Quraish wiber He vai Islam after the Treaty of
Hudaibiya. He was a brave and courageous warrior. For this the Holy Prophet™ give him the title of Saif
Allah — The Sword of Allah. During the battle of Uhad he changed the tide of the battle when he attacked
the Muslim force from behind them, thus changing their victory into almost- defeat. When Hazrat Abu Bakr
sent him. as commander of an army to crush the - apostates, he said that he had heard the Pri pherth say
about him: “He is the — best slave of Allah, a sword of Allah that he has unsheathed for the disbelievers,
ert the hypocrites and polytheists.” (Ahmad) _ | | During the battle of Muta after the martyrdom of dance,
commanders, Khalid bin Walid took over and Allah gave victory to the Muslims at his hands. He fought so
braverly that nine swords were broken at his hands. — ; _ During the conquest of Makkah he was ap four
Squadrons imio; nice, the Hoy weir x

ig divided his army.

; similé Nig ahs aae
him commänder of eiaa armies in the wars s against the Romans and the Persians. He died i in 21 A. H.
= a + rm iy {gt 4

132

ee
x eS ihe >
SECTION FOUR =—S™TieFéirst Tsai Community -

— aA

Important Personalities during- f - the Holy Prophet’s’"" Lifetime

oa ] E | 1) Anas bin Malik > A Gi Anas bin Malik belonged to the Madinite tribe of Khazraj. He was born
ten ~ years before the migration of the Holy Prophet™" to Madinah. His mother was _ one of the earlier
converts to Islam. He was brought up in a family which stood eminent in its devotion to Islam. at | | When
the Holy Prophet" settled in Madinah, Anas bin Malik’s father came to the Holy Prophet" and requested
him to take Anas under his care. The Prophet"** readily accepted the offer. i Anas bin Malik was always
eager to be in the company of the Holy Prophet™™® — and being with him all the time, listening to his
words, watching his and
doing different jobs for him. He took part in all the battles except the Battle of Badr, because of his young
age. Sy oe | ; |
Anas bin Malik was a trusted friend of the first four Khalifas. Hazrat Abu Bakr sent him to Bahrain to
oversee government work there. Hazrat Umar sent him to Basra for educating the people. He is the
narrator of many ahadis. He died in 93 A.H. He was the last of the Holy Prophet™* companions to die, —
oak ee E, | mee Abu Ayub Ansari belonged to the tribe of Khazraj. He was one of those Ansars who
embraced Islam at the second pledge of Aqabah. He had the ~ privilege of accommodating the Holy
Prophet™* in his house after his migration
_ to Madinah. He took part in all the battles of early Islam and served under the command of Amr bin Aas
during the conquest of Egypt. Later,.he was appointed by Hazrat Ali to the governorship of Madinah.
During the rule of | Ameer Muawiya, he took part in the invasion of Cyprus. During the siege of _ the
Byzantine capital, an epidemic broke out. Abu Ayub fell victim to it and ~~ died in 50 A.H. ~ | ;
3) Usamah bin Zaid | ne oS to Usamah bin Zaid was. the son of Zaid bin Haris. He was born in Makkah in
the third year of Prophethood. He was loved very much by the Holy Prophet" who is reported to have.
said about him: “J bequeath to you good in treating Usamah because he is one of your righteous men.”
(Muslim) | x
133
133

0 haa vs
Once while holdi

for him. (Tirmizi). | a

Usamah was again sent to Syria as the commander of the Muslim forces by - the first Khalifa, Hazrat Abu
Bakr. He came back victorious to Madinah. -Usamah is regarded as one of the authentic transmitters of
Ahadis. He died _ at the age of fifty four and was buried at Madinah.

4) Abu Musa Ashari Abu Musa Ashari embraced Islam with other members of his tribe and migrated to
Madinah from Yemen. He took part in the Battle of Hunain. The = Holy Prophet?™ sent him as governor
to Yemen and he retained that post till Hazrat Abu Bakr’s time. Hazrat Umar appointed him as governor of
Kufa. He was one of the arbitrators appointed at Siffin in 37 A.H. to settle the dispute between Hazrat Ali
and Ameer Muawiya, Abu Musa Ashari was one of the devoted companions of the Holy Prophet™",

He was highly esteemed for his recitation and understanding of the Quran and A

his deep insight into Ahadis. He died in 44 A.H. at Makkah. Imam Bukhari regards him among the jurists
capable of passing judgements and issuing rulings. :
5) Amr bin Aas eb ae
Amr bin Aas was one of the chiefs of the Quraish before he accepted Islam. He embraced Islam after the
Treaty of Hudaibiya. Amr bin Aas was very brave and courageous. Even in the presence of older
companiens the Holy Prophet?" appointed him as commander. He participated in almost all the
expeditions. His real fame is due to the conquest of Egypt. In the rift between Hazrat Ali and Ameer
Muawiya, he associated himself with the latter. He died in Egypt in 51 A.H.
Amr bin Aas was a sincere believer. In Sahih Muslim, he is reported to have said: “After I became a
believer, no one was dearer and more respectable to me than the Prophet?"
In a hadis in Tirmizi, the Prophet" is quoted to have said: “Amr is among. the best people of the Quraish.”
Soe |

134

134
6) Abu Buria si] Abu Hurairah ono Islam i in i A. H. He had an outstanding position
k: nowiedue and for show. the Holy Prophet had erected a shed near Masjid-e-Nabawi.
It is agreed that no other.companion has reported more hadis than Abu Hurairah. When some
companions pointed out that though he became a Muslim in 7 A.H., he has related the highest number of
ahadis, he said: “The Muhajirin were engaged in trading and Ansars in farming so | had a greater
opportunity to preserve the Prophet’ s?™* ahadis and sayings.” (Muslim)
Abu Hurairah never forgot what he heard from the Prophet?™". He explained his strong memory in his
petition to the Holy Prophet" that he heard much from him but did not remember it-The Holy Prophet?"
told him to spread his garment, then he recited something on it. On the Prophet’ s™ instructions, he |
collected the garment on his chest. From that day, he gid not forget anything -that the Prophet said.
(Muslim, Tirmizi) | . He was constantly in the Prophet's?" company. The reason being he had no wealth
and was the Prophet’ gPbvh guest and spent the whole day with him.
_ Whereas the other companions had their families and occupations to attend to and they met the
Prophet?" only in the morning. and evening and so were deprived of many ahadis.
- After the Prophet’s?" death, Abu Hurairah gave aos from Masjid-e- ‘Nabawi. Hazrat Umar appointed him
as governor of Bahrain but he iysigned. He died in 57 A H,
7) Abdullah bin Umar
Abduliab bin mar was the son of Hazrot UMAT. He was born in the third year of Prophethood. He took
part in the migration to Madinah. The Holy Prophet™h did not allow him to take part in the battles of Badr
and Uhad because of his young age. He took part in the battle Ns and, thereafter, in all the other battles.
_
Abdullah bin Umar was a God-fearing man. He ‘en while reciting the Quran. He was very careful to
observe the Prophet's?" Sunnah. He spent generously in Allah’s path.
The well-known narrator of Ahadis, Nafi, was his slave. Abdullah bin Umar released him, along with other
slaves, some of whom ittained great scholarly heights.
Abdullah bin Umar is regarded as second to Abu larakan ia te karidor. of ahadis having 1630
transmissions to his name. People visited him in large > numbers to learn the ahadis from him.
135

135
8) | Toà Sahin Farsi |
Hazrat Salman Farsi was from Persia. In his quest for true religion, he gave up the comfort of his home
and wandered from one country to another till he reached the Holy Prophet™* at Madinah. He took part in
the Battle of Trench and, thereafter, in every battle. At his suggestion menche; were dug at the borders of
Madinah during the Battle of Trench. PS Hazrat Salman Farsi was very knowledgeable and (iba tearing:
Hazrat Umar made him the governor of Madain. Many companions have narrated hadis | from him. He
died during the Khilafat of Hazrat Usman. 9) Mu’az bin Jabal |
Mu’az bin Jabal offered allegiance to the Holy Prophet®™* at the second
pledge of Aqabah. After the Prophet’ s*’* migration to Madinah, Mu’az kept
him constant company. He participated i in all the battles. The Holy, Prophet™"
sent him as governor and judge in Yemen. |
. Itis narrated that the Holy Prophet™ made him (Muaz bin Jabal) ride a horse and himself walked along.
On the way, he gave him many instructions about preaching and Islamic government. He also asked him:
“/f you have to
pass judgement, how will you do that?”
“According to the Book of Allah.”
“And if you find nothing therein?” the Prophet? asked him.
“According to the Sunnah of the Prophet™,” he answered. = “And if you find nothing therein?”
- “Then I will exert myself to form my own judgement”, Mu’az replied.
The Holy Prophet's response was: “Praise be to Allah who has guided the messenger of His Prophet" to
that which pleases His Prophet. ” (Abu Daud, Tirmizi) |
Mu’az learnt the Quran and matters of relig gion directly from the Prophet", The Holy Prophet" ‘considered
Mu’ az to be a scholar bad Quran, Sunnah and jurisprudence.
The Holy Prophet” is reported to have said about him. “The most learned
of my Ummah about the’lawful and-the unlawful is Mu’az bin Jabal.” (Tirmizi) Z
‘Mu’az bin Jabal returned from Yemen during the Khilafat of Hazrat Abu- Bakr and accompanied Usamah
bin Zaid on the expedition to syria 3 He died of plague in ‘8 A.H. while he was in Syria. l
10) TEn Jafar bin Abu Talib
Hazrat Jafar was the son of Abu Talib and elder brother of Hazrat Ali. ‘He, along with his wife, embraced
Islam in its early stages.
Hazrat Jafar was among the second batch of emigrants to Abyssinia. They were pursued by the
unbelievers of Makkah who requested Najashi, King of
136

136
4 kiyik to hand over the abitan to them. The Ee summoned the Muslims to his court and asked them about
their religion. -
The Muslims had selected Hazrat Jafar as their spokesman. Hazrat Jafar delivered a speech in which he
explained the principles of Islam and what the Holy Prophet” had taught them. He also recited a portion of
Surah Maryam. After hearing it, Najashi said: “By God, this and the Gospel are the lights of - one candle.”
Thereafter, Najashi dismissed the unbelievers from his court and assured the Muslims that they may
reside peacefully in his country. = Hazrat Jafar had migrated to Abyssinia in the fifth year of prophethood.
He
went back to Madinah in 7 A.H. when Khyber was conquered. The Holy Prophetr®h gave him a piece of
land near Masjid-e-N ean and kept him close to himself.
Hazrat Jafar had been there for only a few months when the Holy Prophet" | sent an army to Muta in Syria
in 8-A.H. Hazrat Jafar was included in the army. - Hazrat Zaid bin Haris was the commander. of the army.
In case of his death, he was to be succeeded by Hazrat Jafar.
Hazrat Jafar was martyred in the battle. He received ninety wie on his body and lost both his hands. The
Holy Prophet" said: “Allah has granted - ~ him two wings in place of his two hands so that he flies about in
Paradise - _ wherever he likes.” (Bukhari) He is called ‘Jafar Tayyar’ i.e., ‘Jafar the flier’. | | : | |
Hazrat Jafar took great care of the poor and needy. Hence, he was known as _ Abul Masakeen. He
resembled the Holy Prophet” in features and habits. The Holy Prophet” himself said: “You resemble me in
Lacie and manners.”
(Bukhari)
11) Hazrat Abu Zarr Ghaffari
Hazrat Abu Zarr Ghaffari was one of the earliest converts to Islam. He always expressed the truth, without
regard for friendship. |
When the Prophet started to preach Islam, he accepted the faith without -any hesitation, thus becoming
one of the earliest convert to Islam.
After accepting Islam, he went to the Ka’abah, where many idolators were present. He recited the
Kalimah loudly. The unbelievers attacked him and gave him such a beating that he was covered with
blood.
Abu Zarr Ghaffari decided to go to his tribe and preach Islam among his own people. His efforts met with
success and nearly half of his tribe accepted Islam within a short period. The rest became Muslim after
the migration of the Prophet™ from Makkah to Madinah.
Abu Zarr Ghaffari migrated to Madinah after the Battle of Trench. After migrating to Madinah, he
dedicated himself to the service of the Holy — Prophet™", and was therefore among those companions
who were very close | to him.

137
in Syria. He was a devoted and God-fearing person. Whatever would come in ` _ his hand, he would
spend it in the way of Allah. He is regarded as one of the
. come earlier he would have seen the condition of his nephew Muhammad
After the death of the Prophet", Abu Zarr Ghaffari left Madinah and settled
most respectable and close companions of the Prophet", The Prophet?" had once said that Allah had
granted him fourteen exeellent friends. He then named them and Abu Zarr was one of them (Tirmizi)
12) Hazrat Hamza Pf Aave 344 airu He was related to the Holy Prophet™ in many ways. He was the
Prophet’ s?™* uncle and also the son of his maternal aunt as well as his foster brother. He was
two years older than the Holy Prophet?™", z
Hazrat Hamza was very fond of wrestling and hunting and excellent in the arts of swordsmanship and
archery. He was so involved in and attached to his pastimes that he hardly took any notice of the spread
of Islam. L
One day as he was returning from a hunt he was informed that if he had who was preaching his religion in
the Ka'abah, when Abu Jahl abused him. Hazrat Hamza was enraged on hearing this. He rushed to the
Ka'abah where Abu Jahl was sitting with his companions. He pounced upon Abu Jahl and struck him with
his bow on the head with great force. Then he declared his

acceptance of Islam. “38 Those were the days when the Holy Prophet" would preach. Islam secretly.
_ With the acceptance of Islam by Hazrat Hamza the situation changed and the ~
Holy Prophet” was able to preach Islam openly. _Aiter his acceptance of Islam he gave up hunting and
wrestling and devoted
his time and energy to the cause of Islam. Hazrat Hamza migrated to Madinah.
In the second year of Hijrat the Holy Prophet" sent thirty men to check the caravan of the non-believers of
Makkah under the command of Hazrat Hamza.

_ He had thus, the honour of being entrusted with the banner of Islam for the first time in Islamic history.
He was also sent by the Holy Prophet’" on various
military expeditions. __ Pe panties: | During the Battle of Badr he killed many unbelievers including their
great
_ warriors. In the Battle of Uhad, the unbelievers deputed Wahshi, a slave of
Hinda, Abu Sufyan’s wife to kill Hazrat Hamza in return for his freedom and a handsome reward. i - 1% _
Wahshi hid himself behind a rock and’as soon as Hazrat Hamza came within range threw his weapon at
him. It was such a deadly weapon that as it struck Hazrat Hamza succumbed to his injury. Hinda whose
father was killed in the — Battle of Badr by Hazrat Hamza, cut out the liver from his dead body and

to chew it. Then she cut off the nose and ears of the dead body and made a necklace of them. TY E
=
138
138

< including aka Hamza and soe him b title of ‘Chief of the ee
_ loyal companions of the Holy
j i he would say: ‘Ahad, Ahad’ —
Bilal to call out the azan. He
| The Holy Prophet? led the OE prayers for all the martyrs of Uhad,
Gaet Bilal, the first’ muezzin of Islam, was one of the most trusted and - >rophet*™*, He was a slave of
Abyssinian origin. He was among the earliest g group of people, who attracted by the teachings of Holy-
Prophet™, converted to Islam. He suffered many cruelties at the hands of the pagans upon his
conversion, but displayed remarkable self-control and patience. His master was his: greatest tormentor.
He would make him lie on the scorching sand of the desert with a huge = on his chest so that he could not
move. He would then ask him to renounce Islam. But even a such torment, - ‘Allah is One, Allah is One’. |
Once, when Hazrat Abu Bakr saw Hazrat Bilal being tortured, he purchased him from his master and set
him free.
After migration to Madinah, when the system of call to prayer by azan was introduced, the Holy Prophet™
chose Hazrat Bilal to deliver the azan from

_ Masjid-e-Nabawi. Thereafter, he came to be known as the Prophet’s muezzin. `

He continued to do so till the Prophet’s™* death after which he requested |
- Hazrat Abu Bakr to relieve him of the duty and permit him to go with the army
that was leaving to fight in Syria. It is said that while calling out the azan after - the death of the
Prophet’™", he could not bear the absence of his master and would burst into tears. Ti
Hazrat Bilal was a very courageous warrior. He took part in almost all the
battles fought during the life of the Holy Prophet®", In the battle of Badr, he
fought bravely and killed his former master who used to torture him mercilessly
in Makkah, After the conquest of Makkah, he. had the honour of calling out the azan from the roof of the
Ka’abah.
He was entrusted with the public treasury by the Holy Prophet" because
of his honesty and integrity. He was one of those people who performed the funeral rites of the Prophet".
During the Khilafat of Hazrat Umar, he a accompainec Abu Ubaydah on the compaign to Syria. When
Hazrat Umar isited the conquered land, he asked . agreed and this was the last azan he called out.
During the last phase of his life, he disassociated himself from public life

and passed his days in isolation. He died in Damascus where he is said to have
been buried.
14) Abu Sufyan Abu Sufyan was a leader of the Banu Umayyah. He was a rich and respected $ — who
often led caravans for trade. He was an enemy of the Holy '
Or Gee

139

- - = —= = — se. . z x ma EmA = Po z y 7 Tee Via a T mS hy + od fan) Ses A TN ee Se. regs a d + = e zt

a? criss Fe —— eee i CaA W ts - zim sr : a pia ieee: b — > = = - ‘Ea E o kee $ Hye aes eC ee oe ee ` tJel
ELEVAS 5 = tee bd =" = %
Prophet feora a the 40th to the 60th 3 year of the Prophets?™" life. He had a
very hostile attitude to the religion proclaimed by Muhammad who belonged
to the family of Banu Hashim that had replaced his father and grandfather ie
from the leadership of Makkah. It also touched him personally because- his
daugher had married a Muslim and emigrated with him to Abyssinia. After her
husband converted to Christianity, she left him. Later, the Holy Prophet"™" married her. -
Abu Sufyan indirectly brought about the Battle of Badr. An army that had collected to help the trade
caravans on his request did not want to return without
fighting, although he ordered it to do so, when his caravan was safe. His eldest
son died fighting in the battle; another one was taken prisoner.
After the battle of Badr, he took over the command of the people of Makkah. He fought against the
Muslims in the battles of Uhad and the Trench. He accepted Islam after the conquest of Makkah at which
time the Holy Prophet?" announced that whoever took refuge i in the house of Abu Sufyan Wond be safe.
He took part in the siege of Taif.
During the Khilafat of Hazrat Abu Bakr, he was made the governor of Najran and Hijaz. Be MS eae OL SS
eRe: |
15) Abu Talib | |
Abu Talib was a paternal uncle of the Holy Prophet", He died in the tenth year of Prophethood. The Holy
Prophet?" was very sad to lose his uncle. Abu Talib had brought him up, the orphan who had lost both his
parents and his grandfather by the time he was eight years old. He took him into his family and treated
him like his own son, giving him extra Kinane out of sympathy for the grieving chid.
When the Holy Prophet?” started to preach Islam, his relatives turned against him. But Abu Talib, who
had taken care of him since he was a child, said to him: “Go ahead with.what you have been bidden and I
pledge to continue to give you my support and protection.”
Abu Talib continued to maintain his positive attitude as his. nephew Hazrat Muhammad?" did not mean
any harm and did not call for anything wrong.
The chiefs of Makkah did not take any action against the Holy Prophet?™ in the early stages. When he
started to criticize their idols they decided that the matter was too serious to ignore. Yet they could not do
much about it because Abu Talib protected his nephew against all threats and let everyone know of his
readiness to fight for him.
As the Holy Prophet?" continued to preach his mission, opposition jacgeond
Therefore, a delegation composed of the most influential people of Makkah — $ went to Abu Talib asking
him to stop his nephew from speaking ill of their | religion or to hand him over to them.

= SECTION FOUR „The First Islamic Community

Emigrants And Helpers

Brotherhood aie | Among the numerous blessings of the Holy Prophet's?" Hijrat, one of the _ Most
important and unique blessings was that of Mawakhat, the creation of brotherhood between Muhajirin the
emigrants, and Ansar the helpers. The Holy Prophet™ assembled them at the house of Anas and told
them that the Muhajirin had left all their belongings in Makkah and were now penniless and shelterless.
He, therefore, wanted to create the relationshi p of brotherhood - between the Muhajirin and the Ansar.
The Ansar willingly agreed to this, — Whereupon, the Holy Prophet?" joined the hand of one Muhajir with
that of = an Ansar and declared the two to have become brothers. In this way, bonds of | brotherhood
were established between the Muhajirin and the Ansar. Each Ansar took his Muhajir brother to his house
and gave one-half of his entire property to him. About this the Quran says: “Those who believed and
adopted exile, and fought for the faith, with their property and their persons, in the cause of Allah, as well
as those who gave (them) asylum and aid, these are (all) friends and protectors, one of another.” (8:72) | i
This was a unique device that proved to be beneficial for the small number -
of Muhajirin in Madinah. They were provided with economic aid and consoled and comforted upon their
arrival in Madinah. They began to feel at home and a strong bond was forged between them and their
brothers in Madinah that welded them into a united community. Marae |
- Under the guidance of the Holy Prophet", these two groups became like blood brothers, and they were
so treated in matters of inheritance, during the period when they were cut off from their relatives in
Makkah. While the Ansar considered it a privilege and honour to assist their Muhajir brothers, the latter
did not wish to be a burden on them for long. Very soon, the Muhajirin through trade, industry and
hardwork, were able to stand on their own feet.

Helpers | ess See ,

The Muslims of Madinah, who received and helped the Prophet?™" after his migration from Makkah,
were called Ansar or the Helpers. They were also — called ‘Ansar-un-Nabi’ or ‘Helpers of the Prophet’.
They were given this title to distinguish them from the Muhajirin, who were mainly dependent upon
: :. 142

142

| support after niga to Madinah.

‘The Holy Prophet"™®, from the very beginning, tried to knit together the emigrants and the natives of
Madinah by establishing a bond of brotherhood between them. They were mainly members of the
Madinite tribe of Khazraj,
who had invited the Holy Prophet™ to their city, and gave the Muslims all —
kinds of help and assistance.. They were good natured, soft viia and pious people who were devoted to
the Holy Prophet™h and were well versed. in the science of traditions. Their
_ distinction was that they had shown love, generosity and goodwill to the |
persecuted believers from Makkah. This is confirmed by the Holy Quran i in the following words: “But
those who before them had homes (in Madinah) and had adopted the faith, show their affection to such as
came to them for refuge, and entertain no desire in their hearts for things given to the (latter), but give
them preference over themselves, even though poverty was their (own lot)" (59:9) After the death of the
Holy Prophet™*, they: wanted a person from amongst themselves to be the Khalifa, but later they gave
up their demand and agreed to elect Hazrat Abu Bakr as Khalifa.
Emigrants
Muhajirin or the e emigrants is the name often sone 3 in the Quran to those `
followers of Holy Prophet Muhammad?’ who had migrated from Makkah to Madinah with him. They were
tortured and persecuted by the unbelievers but they remained steadfast. They sacrificed their lives as well
as their wealth for the sake of Islam. Some of them even left their families behind when they migrated to
Madinah. They did not even claim their belongings after the conquest of Makkah, in accordance with the
orders of the Holy Prophet”.
The term Muhajir is not applied to the Prophet" himself, but only to those |
-who mi

ed with, before or after him and later made up a large portion of the —
| population of Madinah. The Prophet™ describes them as favourites of Allah —
who will receive a splendid reward as the Quran says:
“Those who believed and those who suffered exile and fought in the path of Allah, they have the hope of
the mercy ma Allah —” fa oe It further says:
“ ___those who have left their homes, and were driven out therefrom, and _ suffered harm in My cause,
and fought, and were slain — verily, I will blot out from them their iniquities, —.” (3:195)
The high esteem in which the emigrants were held finds expression in , Surah Tawbah also where it is
said: `
“Those who believe and suffer exile and strive with might and main, in Allah's cause, with their goods and
their persons, have the aah rank in the sight of. Allah —.” (9: 20)

. SECT ION FIVE 3 Major Teachings in in ihe Hadis arbi nescence es Chapter 1i
Major Teachings in ‘the _ Hadis of the Prophet™
© Hadis1
Gaalduall 245$; edd gush «gts d: Jú WAR e i Spaill éil pales . ‘Religion is sincerity.’ We said: ‘To hom? ’
The Prophet said: ‘To Allah, his book, his messenger, the leaders of the Muslims and to their common
eae |
_ Explanation: This hadis embraces all aspects of faith and to act upon it sincerely is to fulfill all the
apligaions of Islam. i Sincerity to Allah means that man’s heart is cleansed from all PETEN EA with regard
to belief in Allah i.e., one should believe in Him as the Sole-Creator and Master with all His attributes and
with an earnest desire to worship Him and obey all commands given by Him. The affirmation of this truth
covers all
responsibilities, duties and obligations that fall upon the shoulders of aman
after submitting his will to the will of Allah. The Quran says: “Who can be better in religion than one who
submits his whole self to Allah, ........?” | (4: 125) After acknowledging Allah as our Master and Sovereign,
it is necessary to know His commands that are conveyed to us through His Book, the Holy Quran. Being
sincere to Allah’s Book means that it should be sincerely believed as a revelation from Allah. Its
knowledge should be acquired and spread. It should be read and understood and all its commans should
be carried out faithfully. Since) for the Messenger signifies that his Prophethood must be affirmed
loved. He should be obeyed and followed in all affairs of life with an absolute reliance upon his
truthfulness.
For leaders and rulers, it implies that they should be reud and obeye and given full support and
co-operation in all those affairs which they conduct according to the teachings of Islam. As the Holy
Prophet" said: “Whoso obeys my Commander, obeys me and whoso disobeys the Commander disobeys
me.” (Muslim). But when the rulers deviate from the path of

145

prea gs monte be advised af admonished and efforts made to bring them to the right path. Hazrat Abu
Bakt. the successor to the Prophet, Tis Arat address to the people as Khalifa said: “Help me if I am in the
right, set me right if I am in the wrong Sincerity towards fellow beings ents to behave in an open and
straightforward manner with them. Their life, honour and dignity should be protected, genuine interest
should be taken in their welfare and every p ge help and service should be extended to sg

E hai Ge} cand E , uid Sis isi é : Salt None of you babes until he wants for his brother what he wants BP
himself

Explanation: This hadis ilies fraternity and omit tt is said — in the Holy Quran that Muslims are brothers to
one another (49: 10) In this _ Sense, Muslim brotherhood has been established by Allah Himself and
therefore, it is binding upon all Firs to be co-o other. | The life of a Muslim revolves round he piii of faith
and cannot e perfection unless there is mutual love and co-operation among the believers. If their hearts
are devoid of good | feelings and affection for each other, it would mean that the reality of faith has not
dawned upon them; the words ‘none of you believes’ do not imply a negation of faith. eee. they suggest
an imperfection of faith. ining the true state of faith, it is essential that man should be free

PE
erative ics kind to > each

For attaining __ from selfishness. He should be genuinely interested in the welfare of his brothers and
desire for them all the good things, advantages and benefits he desires for _ himself and dislike for them
all the conditions and circumstances he does not like for himself. _ It is related by Mu’: az bin Jabal that
when he enquired from the Holy _ Prophet?" about superior faith, he answered: “That you desire for
others what you desire for yourself and do not desire for òi hers: what ) you do not dene for yourself. ”
(Ahmad) | The Holy Prophet?" advised the belies not to break mutual ica _ and not to have ill will or
jealousy towards each other. They have been specifically prohibited from making fun or looking down
upon other Muslims with contempt, = faults or Ming suspicious of one another (Muslim, Tirmizi)

146
Hadis 3 aS 1 ks e gee ct 3y <<, = arg J S S ¿ s pr ies Cast SIS 5a5 creed AREARE 4 gills all L East GIS
Js , J Pat ae is a Eats zla Sas, ; = Mt oe “ eae: AU psill UU Salt GIS Sag Ole p Sli AT agains ay, | RURE .
4 a Siti
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. wen 3 | ay
Explanation: The gift of speech is undoubtedly a great blessing of Allah which if properly used can do a lot
of good, but irresponsible use of the tongue proves very harmful. Therefore, the Holy Prophet*™" has
exhorted Muslims to keep a careful watch over it. They must use it only for the propogation of good and
refrain from indulging in idle or vulgar talk. | | ae
The Holy Prophet’ advised one of his companions: “Cultivate the habit _ of keeping silent much and talk
less for it is the domain of faith.” (Baihaqi)
_ Hevalso said: “To keep quiet is better than telling a bad thing.” (Baihaqi)
Once the Holy Prophet" * held his tongue between his fingers and told his - companions to keep it under
control and not let it function without restraint.
It is evident that major evils and transgressions that are committed in society and in respect of which we
are negligent, are mostly related to the tongue.
The Holy Quran instructs us to do good to neighbours who are near and neighbours who are strangers (4:
36) Our conduct towards our neighbours should be good and honourable making them feel safe and
secure. | ` Itis narrated that the Messenger of Allah said: “By Allah! He is not a true eliever.” He repeated
this thrice. Someone asked him: “O Messenger of Allah! Who is not a true believer?” The Prophet™
replied: “Whose neighbour is not secure from his mischief.” (Bukhari): hh eee ea ee at
He is also reported to have said: “Treat your neighbour kindly; then you are of those who believe.”
(Tirmizi) SS ie eam ae =, ~ The same rule is applied to guests i.e., generous and hospitable behaviour.
The life of the Holy Prophet?" is a guide to us. When guests were in his house, the Holy Prophet™*.
would get up many times in the night to make sure ~ that they were comfortable. He also taught his
companions to be hospitable.
__ A Muslim should share all good things and not keep them only for himself. Generosity and hospitality
should be the qualities of Muslims in every part of
-the world. >

147
Hadis . =
I lí suid glas gle tin La di d paga Ios a ea ees oe ae 4il í; E ERA 2 E IA s á coli, E ji 2 i R gai : lésaiatt Jsi
{uá af ule i st ls <p Staal
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.
Explanation: This Hadis clearly tells us that whoever performs his obligafory - religious duties like prayer
and fasting and differentiates between the lawful and the unlawful will be rewarded with Paradise.
Prayer is the foremost duty of a Muslim and a chief pillar of Islam. It is the distinguishing feature between
a Muslim and a non-Muslim. The Holy Prophet?" said: “He who gives up prayer has indeed disbelieved.”
(Tirmizi)
-In the Quran, prayer is referred to as sustenance for the human soul. A man who does not pray must be
regarded as spiritually dead.
Fasting is another pillar of Islam. By prescribing a month long fasting, Allah wishes to teach us
self-restraint and to make us righteous and God — fearing. |
The Holy Prophet" said: “If a person does not abstain from telling lies or
doing wrong when he is observing fast, let it be known to him that Allah does not want that he should stop
taking his food.” (Bukhari) The Holy Prophet*™* is r jorted to have said that if a Muslim offers the _ five
daily prayers regularly and observes fasting, he shall be forgiven. _ 3 (Ahmad) Islam has clearly defined
the things whet are lawful and those which are unlawful. If we avoid the unlawful ones, we shall be
rewarded by Allah. The Holy Prophet?" said: “What I have forbidden to you, avoid, what | have ordered
you, do as much of it as you can.” (Bukhari, Muslim) About the Holy Propt e Quran says: “. what is good
(and pure) end rohiba them from what i is bad land ‘ee - (7: 157)" The Holy Prophet*™" has clearly shown
us by. his conduct in his life how to apply the laws of Allah to practical life. -
~~

148

of your brother.”
ial yi lig i Kisa i ila gla i gh Ra wisi ia if tile dlaaii aili gb JESN Gia 128 iLa ia oii! i Wie sual! ial yiii aghi Is 3
Gi a iail ASIE die Wiha hl HÉ ill be ives person's every. joint must- ei a promod every day the sun comes
~ up: to act justly between two people is a charity; to help a man with his mount, lifting him onto it or
hoisting up his belongings onto it is a charity; every step
you take to prayers is a charity; and removing a harmful ae from the road is a charity.
Explanation: The criterion of faith and the sign ofá a true believer is that he should try to do as much good
as he can for his fellow-beings. We are ordered
by the Holy Prophet™ to do good deeds and actions that are a source of -
benefit to other people. This Hadis mentions some of the good deeds that people can perform
according to the strength and ability that Allah has given to them. These are settling disputes and quarrels
with justice, helping people to mount their means
of conveyance or carrying their belongings, to speak a kind word, going to the mosque to pray or to
remove any obstacle or hindrance from the road that may cause harm to people. All these are considered
to be acts of charity.
The Holy Prophet™* said: “Every good act is a Sadaqah (charity).” (Bukhari, Muslim) This means that just
as a man is rewarded by Allah for giving alms, so
_ is he rewarded for doing good to other people. Great stress has been laid in the Quran and the sayings
of the Holy Prophet? ei
on charity to human beings. The Holy Prophet’s™* concept of charity was the

broadest. “Charity is incumbent on every Muslim.” were his clear orders. “But
what about him who has not got anything?” asked his companions. He replied: “He should work with his
hands and profit himself and give in charity.” They again asked that if he has nothing inspite of this. The
reply was: “He should
help the distressed one who is in need.” “And if he is unable to do that?” they again asked. He said, “He
should do good deeds and refrain from doing evil —
this is charity on his part.” (Bukhari)
Even to meet a fellow being with a cheerful countenance is charity. “Every good deed is charity and it is a
good deed that you meet your brother with a cheerful countenance and that you pote water iie your
bucket into (Bukhari)
149
the vessel
Pisi ie

i H mic
ahah t 4
Sh Se Bae n A i | i : — 4 L d hig] veal s à j j ! d Ae k i 7 AoT ' ji a 4 ra ’ a 3 wA i ( g A * 14 i =] AN á 4 f TA
is ta i ô A t v ail Axe ah, j Y Weta. se Ps y _* te id re zm | f w p n , } A ‘Ve j Muss PRINT Ate ey ue Eir } =
fond «

The Holy Tika waited fellow pecan. Eee to reali the EE of charity. Prayer and charity for the service of
humanity are two distinctive characteristics of the religious system that he established.

Hadis 6 — H oh stah

oly I daif ag marie Sides

_ Whosoever = you sees an at 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.

|
| Riesbanation: For the ewe and stability ofa ‘made! Islamic system, the _ Holy Prophet”™" not only
formed a just, moderate and balanced society, but _ also made arrangements for checking wickedness
and ill manners.
à This hadis throws light on how society is to be kept safe and secure fri m -~ _ evil and corruption. It has
been made an obligatory act for every Muslim to see f that the moral health of the community does not
deteriorate and whenever there is any sign of decadence in any quarter, it should be checked.
Islam has made the Muslims duty bound to eradicate evil, since it corrodes values and destroys social
structure. Believers are enjoined to take effective measures to fight evil. Those who can check it with
force, that is the power of the government, must do so; while others by preaching and persuasion should
try to. sweep it out. If circumstances become adverse that even this pga a impo sible,
> should remain alive to the fact that evil should be abhorred. | > principle is that the action of a believer
for the promotion of good and his: opposition to evil must be to the extent of his power and capability,
Hazrat - Abu Bakr said that he heard the Prop! het?" say: “When the peo] le see a wrong. doer committing
a wrong and do not seize his hand it is most | likely that Allal will inflict them with His punishment. (Abu
Daud, Tirmizi) ! The Prophet"™" said: “Help your brother when he does wrong or wrong is. -done to him.”
The companions said: “O Messenger of Allah! We can help a man to whom wrong is done, but how can
we help him when he H mself does wrong?” The Proper’ said: “Take hold of his hand d from ae wrong.”
(Bukhari) ` |

150

x considered to be a gréat Honour. The Quran has laid emphasi in the following words: “Those who
believe, and suffer exile and strive ‘with —
J a, Sis Jai ú idi Jyst a ; RS ay ll Jini gi iati Sa Saga
It was i O ERNAS. of Allah, who is the most ercilleni of men? The Messenger of Allah (1 may Allah biess
him and give him peace) said: ‘The believer

_ who strives hard in the way of Alak with his pason and his property.’ i
Explanation: Fighting in the way of Allah ant His religion, according to
¢- (the pany laid down for such a war with the object of bringing an ace to. - oppression and aggression
against Islam, is known as Jihad. he) hips of Islam and to fight and sacrifice one’s ife and est to us, in the
path of Allah is .- sis on Jihad’s merits |

Jihad is one of the wors property or the lives of those`nearest and dea

might and main, in Allah's cause, with their goods and ‘their persons, have the highest rank in the sight of
Allah.........” (9: 20). The Quran tells Muslims not to call those who die in the cause of Allah as
| dead: “...... Nay they live, finding their sustenance in the presence of their
Lord.” (3:169). And also: “And say not of those wha are slain in the wey, of
~ Allah: “They are dead. Nay, ri are i though 7 penceie: (it) not” >. (2: 154) —
- A tradition says: “Paradise is under the hado of swords” (Bukhari) The Quran also says: “.........To him
who fighteth in the cause of Allah —
whether he is slain or gets: vidoe) = soon shall We give Him a reward of great
Allah and inviting others to it. He was left wib no opion but to- defend his
| stressed its imy rte
*A
value). ” (4:.74)
The Holy Prophet*™* had. to wage many wars to detend fits) people from
aggressors who opposed him and his companions from obeying the law of
faith with all the power he could gather. In view of the dapzevess and gre m

b r resting from tired

through fasting and worship. si (Bu kl

fasts ppwede and stands in wors hip and recites. the Q Som
151
151
merits of Jihad, the Holy P Prophe ini
iri Muslin: [hdd meaca hat ses Sis ia leaves home to participate in Jihad is « constantly in worship like the
one who

& seus * g
7, Tripi a ice eee A cts : = er
v oor ni Re eme ++ e ~~ a ee eal Se) ee. ae okay a hh eee FR Fert fe oly re - E” b (D is - D į a bà oa i] oo
L! | b = k
sáa aguar sat (el sag gpl a Aas dit Jya 5 Ju
digh 6r Jt .3 Si S4 UI J a a Ga alt Jat ss
ils Sts 55 igh ld i Ba a juí fsi Jas
si SLs a5 Sigh gt gh Ss aig at e ar Sige 544 obiil
The Messenger of Allah ia 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 å esi he who dies of cholera in the way of Allah is a — ;
Kaptieiition: Common belief was that martyrs are those who are killed fighting on the battlefield in the way
of Allah. In that case, according to the Holy Prophet™ the number of martyrs would be very few.
Therefore, the Holy Prophet’™ included in this definition some of those who die from a serious disease or
die a sudden death or a painful death.
It is narrated that Anas bin Malik asked a companion about the cause of death of certain person. She
answered that he had died of plague. To this, Anas bin Malik said that the Messenger of Allah said that
death by plague is a martyrdom for a Muslim.
The Holy Prophet" is reported to ieee meee “Whoever sincerely desires the rank of martyrdom. gets the
rank of martyrdom even if he is not killed.” (Muslim)
It should however ‘be remembered that these types of deaths, no doubt, ~ merit the reward of a martyr,
but they stand no comparison to that reward to which one is entitled when one is slain on the battlefield
fighting as the sake of Allah. _
Hadis 9
osi Jad do ISG Sf fo Lud Li LE isi jit No one eats better food than that which he eats out of the work of his
hand. —
>

152

| : i 64 2 See E ae Be te Se P Explanation: The economic life in Islam is based upon Divine instructions.
Earning of one’s livelihood through labour is not only a duty but a great virtue as well. Dependence of any
able person on someone for a livelihood is a sin and a disgraceful humiliation. _ $ neat aS?
All kinds of work and hard labour are respected in an Islamic society. The status of honest, hard working
men is not lowered because of the work they do for a living. The Holy Prophet?" made it clear that any
work was honourable in comparison with asking for charity or begging. He is reported
to have said: “To earn a clean living, is also a duty next to the obligatory ||
| duties of faith.” (Baihaqi) This shows that after the performance of the obligatory duties of faith, earning
of one’s livelihood through honest means
and by engaging oneself in a clean trade or profession comes first. The |
seeking of lawful sustenance by Muslims has been designated as a form of
| worship by the Holy Prophet’.
Once, a companion asked the Holy Prophet” about income that was better and more clean. He answered:
“The one who works with. his hands and every trade that was done with honesty.” (Ahmad) __ | =
Islam has strongly prohibited illegal means of earning such as bribery,
charging interest on loans, theft, gambling etc. and warns those who adopt such practices of the fire of
Hell in the following words: “The flesh that has
been sustained by unlawful earnings will not enter Paradise. It is more suited to Hell.” (Ahmad) i |
e
An evil doer is a blot on society. On the other hand, those who earn their
livelihood by hard labour are respected and honoured. Hadis 10 |
an "ES a : Baas Hid ie o sÁ pitt Jai 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..
Explanation: To attend to the needs of poor and helpless persons and to
_ make efforts to bring relief to them is a meritorious act, so much so that the Holy Prophet” has placed it
at par with one who fights in the way of Allah, or stands up for prayer at night and fasts during the day. |
ara
n
a

ka ' j = ,
The Holy Prophet" is reported to have said: “ He who fulfills the need of -` J
any of my people to please him, has pleased me and he who has pleased me, AS Se 153 eas Pe
153

pleases Allah and he who pleases Allah, will be brought by Him into Paradise.” a EIA f aoas (Baihaqi) Abu
Hurairah relates that the Holy Prophet’s™h instructions to Hazrat Aisha about helping the poor were: “O
Aisha! Love the poor and let them come to
you for help. Allah will then surely take you near Him on the Day of Judgement.” The Holy Quran also
commands us to do good and show kindness to the

poor and needy and often this command is linked with those regarding parents
-and relatives, It says: “...... Treat with kindness your parents and kindred and _ orphans and those in
need.” (2: 83) | à The Prophet was a staunch supporter of the weak and the oppressed. On receiving the
first revelation, the Holy Prophet**"" trembled with fear, but _ his wife consoled him in these words: “Allah
will never bring you to disgrace, - for you unite the ties of relationship and bear the burden of the weak
and earn for the destitute and honour the guest and help people in distress.” 7 | (Bukhari) According to the
Quran, prayer would have little value if it did not lead to the service of humanity. It would then be a mere
show, to be condemned.
- Hadis 11 `

+ gla 33 Gil aisivcoly JÉ. isi a iii Ja UP ‘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.
Explanation: In this hadis, the Holy Prophet" has encouraged people to look after and support the
orphans. The Holy Prophet said that the person who so will be granted such bounties and rewards that he
will be as close to him in Paradise as the first and second fingers of a hand. While saying this, he raised
these two fingers in such a way that there was little space left between the two. This means that he would
be graced with nearness to the Holy Prophet", | ae
The Holy Prophet" was himself an orphan and Allah raised him with His Mercy to the highest status in this
world and the next and thus gave the weak _ and the helpless hope and courage. wae > - From his
earliest life, the Holy Prophet™h was a supporte of the weak and
| ikkah asked Abu Talib to deliver the

the oppressed. When the Quraish of Makk | _ Prophet?" to them so that they could put him to death, Abu
Talib said to them: of the widows?” | . : ;
- 154

154
The as Prophet?™* placed the person who faithfully manages the affairs of the widows and the needy at
par with one who stands up for prayer at night and fasts. during the day. (Bukhari)
The Holy Prophet’*"" asked his companigns to be goad to the orphans. He is reported to have said: “The
best Muslim house is that in which an orphan is well treated and the worst Muslim house is that in which
an orphan is ill- treated.” (Ibn Majah) :
_ Abdullah bin Umar reports the Holy Prophet?" as saying: “The person who took care of an orphan and
shared his food and drink with him, Allah will allow him to enter Paradise, provided he is not guilty of an
unpardonable — sin.” (Sharh-al-Sunnah)
The Holy Quran also commands us to do good and show kindness to. the orphans: “Treat with kindness
your parents and kindred and orphans and those in need.” (2: 83)
In one of the earliest revelations, it is. said i in the Quran: “And they feed, for - the love of Allah, the
indigent, the orphan and the captiver (76: 8)
And in a later revelation: “...... But it is righteousness..... to spend of per substance out of love for Him, for
your kin, for orphans, ‘fee the needy: ;
Allah commands Mus! ns to help the, orphans and the needy and poe
_ related to us anve a special claim.
Hadis 12
ERARA anG ET a ys
as es ear NERE ig Jt a ot ; 15915
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; Ka aE apelin i Gael alse rojong ando
not alienate.’
_ Explanation: During the times of the Holy Prophet? and the four rightly guided Khalifas, those esen with
the work of the government were required to work for the good of the people. They were required to be
gentle to people and were forbidden to do senting, which might cause aversion (Bukhari) A companion
reported that the Messenger of Allah said: “Your best rulers are those whom you love and they love you.’ ”
(Muslim) — Hazrat Aisha reported that the Messenger of Allah used to pray: “O Allah!
155

155

He who is enshasied with authority to rule over my siini is ai for mae be Thou hard with him and he who is
entrusted in any way with the affairs of my Ummah and treats them kindly, show kindness to him.”
(Muslim)
Anas bin Malik related that the Hoty Prophet?™" said: “Make things easy and do not ' make them hard
and cheer up people and do not repel them.”
“rs (Bukhari, Muslim)
Mildness, gentleness and to put others atease are virtues of the moral system of- Islam. Many good and
commendable qualities have their roots in kind heartedness and a person who is not blessed with it has
very little of goodness in him. -
A harsh person will be rude to people around him. As a result, he will make his own life miserable as well
as those of others. On the other hand, a kind hearted and gentle person will find his life peacerul and
make other people feel comfortable.
~- Anas bin Malik related the Prophet™™ said: “Shall I not tell you who is . danad from Hell and from
whom Hell is distanced? Everyone who is gentle and kind, approachable and of an easy disposition.”
(Ahmad, Tirmizi)
In order to discourage people from behaving harshly towards others, it has been said that such a person
shall not enter Paradise. Such an act is unworthy of a believer and is likely to prove a hindrance in his
progress towards Paradise.
Hadis 13 4ilé sate 6): akau LY als J$ o Tiata rare, dag GALLE B15 aem]
He who Wuities 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.

Piiianstiin: Sahib-ul-Quran may mean one who has committed the Quran to memory, or one who has
develope. proficiency in it by eee aig ee it.
When a celia is constantly supervised and is ape tethered, it remains under ‘control, otherwise it flees.
Similarly if a person constantly recites the Quran and is vigilant not to let it slip from his mind, it is a
source of spiritual benefit — to him. When a person becomes indifferent to it, it slips out of his mind.

It is reported that the Holy Prophet? said: “Keep refreshing your knowledge Si
of the Quran, for I swear by Him in whose hand my soul is that is the more liable to escape than camels
which are tethered.” (Bukhari, Muslim)
When the recitation of the Quran is neglected, it is not abruptly that the Quran slips out of one’s mind. The
process is slow like m movement of a tethered camel which walks haltingly.
Recitation of the Quran carries great rewards. Wei are not oniy required to
156

recite the Quran but also to meditate and ponder over its meaning, We must resolve to receive guidance.
from the Quran and to abstain from oe is against its teachings.
The Prophet™ said: “Whoso ee the Quran and commits it to memory and knows its lawful things as lawful
and unlawful things as unlawful, Allah will admit him into Paradise.” (Tirmizi)
The Holy Quran is the foundation of our religion and the main source of all Islamic teachings. It is a
complete Book for the guidance of mankind to the right path. It seeks to guide man in all spheres of
life-material and spiritual. It _ is the most sacred treasure for a Muslim and he should, therefore, not let-it
slip- __ out of his mind and if he does, it shows his indifference to the Book of Allah, = which is
undesirable.

Hadis 14

Si Lil «sjál Fir wae i EEIE dn; m

ETR God Seow mercy to a man who is kindly when he sells, when he buys, and when he demands his
money back.

Explanation: According to teaching of Islam, business should be conducted with honesty and justice,
tempered with human kindness. The conduct of the seller in a transaction should be characterized not
only by justice but also by magnanimity.
The Holy Prophet?™ disapproved all transactions which were unjust or ` caused hardship to the buyer or
the seller. He wanted both to be sympathetic | and considerate towards each other. The seller must not
think he has unrestricted 3
` liberty to extort as much as possible from the sca He should take his own due and give to the buyer what
is his.
_ About payment of debts, it is narrated by a companion that the Messenger — of Allah said “When the
angel of Death came to take possession of the soul of a man, he was asked if he had performed any good
in his worldly life. The man answered that in his business dealings with people, his attitude was that of |,
mildness and forbearance. He would allow respite to the rich. As for the poor,
-he would often write off their debts. Allah therefore, decreed for him to be
admitted to Paradise.” (Bukhari, Muslim)
He also sdid: “Whoever has a claim (like a debt) on a brother which is payable and he allows respite to
the debtor in his payments, he will be given the reward of charity.” (Muslim) | The general principle is that
the debtor should try to give back that which
has been lent to him. The creditor has, however, been instructed not to be strict in taking the loan back.
He should show leniency and kindness taking into consideration the condition of the debtor.
157

157
Hadis 15
God will not show mercy to him who does not show mMErCY to others.
ralat: Mey. isa special atibus of Allah. The Holy Ouran mentions i this attribute very frequently. It says:
“......For Thou art the Best oF those who show mercy.” (23: 118) l
Most deserving of the special mercy of Allah are those kind hearted people who have love and sympathy
for His creatures. The command to show kindness to those who are on earth includes people of all
religions and nationalities.
The Holy Prophet™ is a symbol of mercy for all creatures. The Quran _ addresses him in these words:
“We sent thee not, but as a mercy Jor all creatures,” (21: 107)
The Holy Prophet™ taught others dugh his personal example to be kind and merciful. He said: “You
should be kind to those who are on earth and He, who is in the Heavens will be kind to you.” (Tirmizi, Abu
Daud)
Abu Hurairah relates that he heard the Holy Prophet" say: “The attribute of kindness is not taken away
from the heart of anyone except the ill-fated.” (Tirmizi) This means that the person who is ebay in mercy
áni kindness is ~ doomed to Hell.
During the battle of Uhad, when the Holy Prophet*™" » was wounded, one of his companions asked him
to curse his enemies. His reply was: “Ihave not — been sent to curse. I was sent only as a mercy. ”
(Muslim)
` The Prophet" and his followers had been persecuted in Mait e% thirteen _ years and the persecutors
had ultimately compelled ther Madinah, — But when the Holy Prophet’ conquered Makkah, he eh every
injury _ inflicted upon him and announced a general pardon. Such an example of compassion and mercy
is rare in the history of the world.
Mercy is one of the outstanding qualities of the true believers. All acts of . compassion which are
performed without the eee of any ties etl are prompted by this virtue:
Hadis 16
tai Si ols Ig «dl aM dite
The believers « are like a single man; if his eye is affected he is affected, and ‘if his head is affect

158
_ Explanation: : This | hadis compares the Muslims to a human body; when one part of it is in pain, the
entire body feels uncomfortable. So should be the condition of the Muslims. They should feel for each
other so strongly that if anyone of them is afflicted with grief, the rest should consider it as their own _ and
show readiness to share his misfortune. If it is- not 89, then their faith is
imperfect. )
A fundamental element in the moral system of Islam i is the value of Muslim brotherhood. The Quran
frequently describes the believers as brothers: “The _ believers are but a single brotherhood........." (49:
10) |
In his last sermon the Holy Prophet?" spoke. about brotherhood in the following words: “A Muslim is a
brother of another. Muslim and they form one brotherhood.”
Since this brotherhood | has been esta plished by Allah and His Prophet”, it is binding upon all Muslims to
be co-operative, merciful and kind to each
other.
The message of brotherhood was also emphasized by the Holy Prophet in his teachings, for example:
“One believer is to another like the (bricks of) a building, each one is holding and supporting the other.” '
(Bukhari, Muslim)
Abu Hurairah narrated that the Holy Prophet™* said: “You cannot enter ` Paradise unless you are
believers and you cannot be true believers unless there is reciprocal love among you.” (Muslim)
He is also reported to have said: “Whosoever removes a worldly grief from
a believer, Allah will remove from him one of the griefs on the Day of a
Judgement.” (Agreed upon)
The Holy Prophet" put the concept of brotherhood i in tes as is evident from the unique brotherhood that
he established between the- Muhajirin and Ansar after migrating to Madinah. His aim was to build a hoes
in which ` people lived in harmony and peace.
Hadis 17
Modesty produces nothing but good. it ae Yı | au sat ast
Explanation: Modesty i is a force which prevents a believer from falling . prey to urges of indecency. and
obscenity. It protects him from all evils ali i by Islam. The moral teas in, gs of Istam, are- meant to
awakens and
it uatil it Tecoma a pate of | one’s aial attit de ha serves as a song nal | deterrent against all evil and
wicked desires. It restrains man » behaving it

159
an aeara manner and aso acts as a shield d against ir TASEA whicaty plays a vital role in character
building.
Modesty is of fundamental significance in Islam. The Holy Prophet™” is reported to have said: “Every
religion has a distinctive quality and the distinctive quality of Islam is modesty.” (Ibn Majah) — |
And also: “Modesty-is part of faith and faith is in Paradise and indecency i from evil and evil is in Hell.”
(Ahmad, Tirmizi) |
Faith and modesty are so closely related to each other that either both will be present in an individual or
community or none of the two would be present. It is related by Abdullah bin Umar that the Prophet"" of
Allah said: “Modesty and faith are companions when one is taken away, the other follows it.” (Baihaqi)
A companion of the Holy Prophet reported him as saying: “Modesty is a part of the teachings of the
previous prophets and anyone who lacks it may do whatever he likes.” (Bukhari)
Modesty has been particularly stressed upon as part of faith because it reflects
a state of mental piety: If the sense , of naei is any and | active in a ses
=
oa Jójó o i ie at al 5 Jas igang o HS Jii ali i Asi tial
He who has in his heart as much faith as a grain of mustard seed will nòt enter hell, and he who has in his
heart as much pride as a grain of mustard seed will nat enter paradise.
- Explanation: This hadis confirms the view that the believers, in whose hearts
` there was even the least amount of faith, will eventually be taken out of Hell
_ after being punished for their evil deeds. This means that a believer cannot live permanently in Hell
along with the polybe, no matter how sinful his earthly conduct might have been.
The believers who have attained: salvation will pray for the forgiveness of sinful Muslims who will have
been thrown into Hell and Allah ‘will allow those to be taken out in whom there was even a small amount
of faith. |
The Holy Prophet?” is reported to have told one of his companions that the professing of faith removes all
previous sins.
A Muslim is required to develop the quality of humility. He should not be proud of his own greatness and
importance, he should be humble about his
attainments: and aware of his own limitations.

160

Pride is the offspring of conceit and this is the very ernan of faith. Pride
-and faith cannot go together., Faith inculcates in man the spirit of humility and
submission to Truth; whereas, pride is the expression of, vanity which is one of
the greatest hurdles in the path of truth, virtue and AS ee shown by
Islam. -
‘=, She Holy Quran informs us that Iblis refused to obey the command of Allah because of pride and was
thrown out of Heaven (7: 13)
‘It also says: peneen Allah loveth not the arrogant, the vainglorious.” (4: 36) | | g yl Serene Is there not in
Hell an abode for the Haughty.” (39: 60)
The Holy Prophet’ sh own example is a beacon of light in this ee He was humble and never placed
himself on a high pedestal.
Hadis 19 -
„AlI! EA ws äh -= The world is the believer’s prison and the unbeliever’s N
Explanation: The main feature of a prisoner’s life is that he is not free to do whatever he likes. He has to
carry out other people’s commands in whatever he does. Another characteristic is that the prisoner does
not feel attached to the prison and never considers it his home. He is always eager to get out of it.
The moral that the above hadis carries for the believers is that they should lead a life of checks and
balances in this world. To regard this world as their

permanent home and to get attached to it and to make its Joys and comio the
ultimate end is the way of the unbelievers.
If a person’s attitude towards the world is like that of a prisoner towards a .- prison, then he is a truthful
believer, but if he is so deeply involved so as to make it the ultimate end of his existence then he i is not a
true believer, according to the principle laid down in this hadis. ©
It is related that the Holy Prophet?" said: “Whoever loves the world shall damage his Hereafter and
whoever love his Hereafter, shall damage his world. Thus, you should prefer what is lasting to what is
transitory.” (Ahmad, Baihaqi)
Abdullah bin Masud relates that once the Holy Prophet" took hold of his
shoulder and said: “Live in this world as if you were a stranger or a wayfarer.” (Bukhari).
When a person makes this world the exclusive aim of his life, he will live for it and.all his endeavours will
be directed towards the realisation of. material aims and interests. His lack of interest for the Hereafter will
eventually lead to
a loss of the world to come. A true believer should make the Hereafter, which is eternal, the object of his
desire.
161
161

<
_ SECTION SIX — SR . iian & Importance of Hadis C Chapter LS
Pests and Importance of Hadis
Hadis and Sunnah The Holy Prophet™* as the founder of Islam and the messenger of Allah’s. revelation
to mankind is the best interpreter of the book of Allah. His Hadis -and Sunnah i.e., his sayings and actions
are, after the Quran the most important — sources of Islamic law. Hadis is generally translated into
English as tradition. — The word Sunnah means literally a manner of acting, a rule of conduct, - a mode
of life. For Muslims specifically, it means a rule deduced from the _ sayings or conduct of the Prophet,
Such sayings and conduct could take the form of: 1) Verbal teaching by the Prophet about important
things a he used ` to repeat three times to the companions. Then he listened lo them to ~ make sure that
they had learnt them correctly. 2) Teaching through practical demonstration like the way to perform ;
sition, . to pray, perform pilgrimage and observe fast. For example, for prayers, the Prophet” said, “Pray
as you see me offering prayers.” (Agreec MS For pilgrimage, he said: “Learn’the rules of pilgrimage from
me,’ (Muslim) This is called Sunnah. 3) Teaching by the Holy. Prophet” through letters that he sent to
various ~ kings and rulers. These contained instructions about Zakat, taxes, form of worship etc, 4) Silent
approval by the > Prophet of the action or practice of someone else.
Hadis Qudsi and Hadis Nabawi
A hadis that contains words that the Holy Prophet himself spoke is called Hadis Nabawi or a Prophetic
hadis.
A hadis that contains words from Allah is calles Hadis Qudsi for example:
“Allah says, ‘Fasting is for Me and I shall certainly Pommet it.’ is called
Hadis Qudsi.
Such Ahadis do not form a part of ton Quran, yet they are recognized as sayings: that the Holy Prophet
related from Allah Himself. So a ı hadis of this
called Hadis | .

163
Relationship bist Gein wad Sunnah The Hadis and Sunnah either: | 1) Explain a verse of the i or add
something t to its a In this case, it will have a Pehin position to the Quran as it will be based on the Quran
itself.
2) Lay down new rules in matters about which the Guarani is silent. In this case, it will stand on its own
force and form the basis for legislation. The scholars are of the view that the Sunnah can be the sole
source of Islamic law in those matters that have not been dealt with in the Quran.
The Quran, being the word of Allah, contains the principles of religion and treats major issues, and often
deals with subjects in brief terms. The Hadis and Sunnah of the Prophet contain its details and particulars.
The Quran says: n Raka And we have sent down unto thee (also) the Message: that thou mayest explain
clearly:to men what is sent for them....” (16:44) 7
While the Quran gives the Muslims a primey rule of life, there are many — matters where guidance for
practical living is necessary, but about which the Quran says nothing. In such cases the obvious thing was
to follow the Sunnah of the Prophet™*, For who else could a better guide than the Prophet himself who
provided an oral and practical interpretation and commentary as an aid to _ the correct understanding of
the meaning of the Quran. The structure of the Shariah is thus, based on the Quran and the words and
actions of the Holy Prophet”,
In the Quran, we are ce to pray and pay Zakat, but there is no explanation of prayers or the number of
raka’ats in each prayer. Neither is there an explanation given as to the amount on which the duty of Zakat
applies or the percentage which has to be paid. All these details were learnt either from the Prophet’s™
deeds or words or from both. The Holy Quran commands that we should be good to our neighbour; a
number of hadis further stress this duty. The same applies to many other situations; hence the vital
connection’ between the Quran and the practice and sayings of the Prophet”™".
Many verses of the Holy Quran deal .with questions of law but not all the injunctions of the Shariah are
clearly stated in it. There are many statements which needed further explanations before they could
become guides for human actions. This explanation and clarification was provided by the Holy Prophet’.
When the Islamic commonwealth was founded in Madinah in 622 A.D., the Prophet was not only the
spiritual leader but also the supreme judge of the Islamic community. Cases would be referred by his
followers to the Pre ophet?™ for his judgement. The underlying principle applied was the word of Allah
from the Quran; but if the Quran was silent, or needed interpretation, the Prophet», as the messenger of
Allah would be the authority for reaching a decision. —
The Holy Quran itself commands that the Prophet’s*™" teachings should be obeyed. Whenever the ee
commands its followers to obey Allah, it a=
164

164
commands them to obey the Prophet", It declares that obedience to the Prophet" j is obedience to Allah
Himself. The ie ne says: “He who a the Messenger obeys Allah.” (4: 80) | _ The Quran frequently
commands:
_ “Obey Allah and obey the Messenger.” (5: 92, 64:12) The Prophet’s?™" Sunnah and Hadis along with
the Se. are the fountain- : head of all pias law and ara
Types of Hadis kadis c can be classified into:
1) Authentic or Sahih Hadis
A hadis is said to be Sahih if it is not contrary to the other ahadis that bave already been accepted by the
authorities on the subject as authentic or reliable; - nor should it contradict the text of the Quran, the
consensus of the community — — Ijma, or the basic principles of Islam. It should not be against the
dictates of
- reason or common sense, or the laws of nature. It should not level accusation `
against the family of the Prophet™ or his companions, or praise a particular person oF tribe, should not
be opposed to recognized historical facts. It should not mention any incident which, if it had happened
would have been known and reported by other people while that incident was not reported by anyone _
except the particular reporter. It should not lay down punishments for minor offences or promise high
rewards for insignificant Bo0d deeds or if the narrator _ himself confessed that he had fabricated the
report. — = The Sanad must be full and unbroken and each narrator ean in it
- must be known for his knowledge, piety,memory and trustworthiness. The

narrators pe have met each other and the chain of information must go back to the Holy Prophet”**. The
best Sanad consists of those narrators who met the
‘persons relating a Hadis and the person to whom they related it. The chain of |
transmission should be unbroken. The narrators should be at an age at which they could understand the
importance of what they had heard. The report of a child or an insane person could not be accepted. The
narrator must be a Muslim. — The higher the qualification of a narrator, the greater the authority of a
tradition reported by him.
2) Approved or Hasan Hadis
_ This hadis is similar to an authentic hadis except that its nárrators or some of its narrators have been
found defective in memory in SAR with the narrators of authentic ahadis. ;

165
165

3) Weak or . Zae’ef Hadis

A Hadis is considered to be weak if anyone of its narrators was known to be a liar or known to have bad
memory. If he had not met the person he was — supposed to be narrating from or there was a weakness
in the text or the Sanad then the hadis was said to be a weak or Zae’ef Hadis.
4) Fabricated Hadis _ ; ‘When a saying or action was attributed to the Prophet?*"* which he had at said or
done, then the hadis ` was said to be fabricated.
Structure of Hadis
1) Each hadis consists of two parts: . | Isnad — chain of its transmitters and the matn, its text. Fach of
these parts is of equal importance to the traditionists, who treat and consider traditions with one and the
same isnad and different texts as well as traditions with identical texts and different isnads as entirely
independent traditions.
2) The first part of the Hadis consists of a chain of names. These are the series of authorities who are
called narrators or transmitters of hadis or Muhaddisin. This is called Sanad (plural Isnad) which means
support because it is the authority for the genuineness of hadis. These authorities can be as few as one,
two, three or even four, five and six depending on
“how far the compiler’s time was from the Holy Prophet?™*. Imam Malik, for example, in some ahadis
related from his teacher Nafi, who related from his teacher Abdullah bin Umar, who heard it from the Holy
Prophet®™". The traditionists attached great importance to isnad and considered it an
_ indispensable part of every tradition. In order to’ ascertain the value of the various isnad, they even
produced a vast literature on the pone of the transmitters. |
) To check the isnad, it is essential to know the life and career as well as the character and scholarship of
all the individuals named.
) In order to reduce the risk of forgery, every teacher on every book
- of hadis, gave his students the names of the teachers through whom he had received it from the original
author, each of them stating that he had read the whole or a: part of it which had to be ‘specified with his
own teacher.
The second part of the hadis consists of the words of the Prophet?™ himself. This is called matn or the
text of the hadis, for example: “Pray as you see me offering prayers” is called the matn of the hadis. x .
The matn, as the report of an act or statement of the Prophet, helps to
build up a picture of his Cnr and thus a basis for Muslim beliefs and — . rites.
a
$
166

166
aay COMPILATION OF AHADIS EN
Transmission and Poeser during the Prophet’s ™ Life- The Holy Quran elaborates upon major issues but
often deals with subjects briefly also, leaving the details to be explained by the Holy Prophet™, It says: ..
And We have sent down unto thee (also) the Message; that thou mayest
aplan clearly to men what is sent for them......” (16: 44) The Quran frequently commands the believers to
pray and pay Zakat, but no details are supplied. “Keep up prayer” is the Quranic injunction, The Prophet",
provided the details of the prayer. “Pay Zakat” is also mentioned.
in the Quran. The Prophet?" gave the rules and pic crt for its collection
-and payment. Similarly, many verses of the Quran deal with questions of law = not all the injunctions are
clearly stated in it. Also, there are many statements in the
Quran which needed explanation and clarification. This was provided by the
Holy Prophet?™,
These are just a few examples and since Islam covers the whole of human activity, many issues had to
be explained by the Prophet*** either by action or — by word. Therefore, the need for Ahadis and its
iasan from one person to another became necessary even during the lifetime of the Prophet™, In fact, the
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 occasion of the Farewell Pilgrimage, the Prophet’ said:
“He who is present here should carry this message to him who is absent.” (Bukhari). |
The companions, therefore, 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 and were especially
entrusted with the teaching sf reign wr ulti eide Wisin. Pion le geek Win a set's Hurairah, Who would remn
i the Propheta company at all times and store
ything that the Prophet said or did. His efforts were, _ from the very beginning, directed towards the
preservation of Ahadis.
ti is related from Abu Hurairah that once one of the companions told the Prophet?" is inability to
remember what he heard from him. His reply was (hat he choüld seak help of bis ight hand kes write it
down. (Tirmizi) When Abdullah bin Amr, who was keenly devoted to learning, heard this, he began to
write down whatever he heard from the Holy Prophet”, Some accounts
‘suggest that his collections contained around 10,000 ahadis. (The Emergence

167
of ies Muhammad Hamidullah) | a Abdullah bin Amr, himself said: “I used to write psn. that I heard
- from the Prophet?" intending to commit it to memory. I spoke about it to the
Prophet” who said: “Write down, for I only speak the truth.” (Abu Daud)
Yet, another report is from 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.” (Bukhari)
- Hazrat Ali used to write down ahadis mainly concerned with the orders and instructions issued from time
to time by the Holy Prophet".
Hazrat Aisha, the Prophet’s’™" wife had an excellent memory, by. virtue of which she sought to preserve
the sayings of the Prophet ™*. She refused to accept anything until she was fully satisfied as to its
meaning.
Abdullah bin Umar and Abdullah bin Abbas are two other companions who were especially engaged in
preserving and transmitting the Ahadis. The com- pilation of Abdullah bin Umar was known as Sadiga.
Hazrat Umar who resided about three miles from Madinah, had made arrangements with a neighbour
from Madinah so that each remained in the- company. of the Prophet?" on alternate days, in order to i to
the other | _ what had happened in his absence. . | In addition to this, every companion did his utmost to”
preserve the = and deeds of the Prophet*™” as came to his knowledge. The process of collection of
ahadis had started during the life of the Prophet” and special importance was attached from the very
beginning to his sayings and teed which were looked upon as a source of guidance by his followers.
Collection and Compilation after the Prophet’s?™*" Death © Soon after the death of the Prophet™®, the
need for some authoritative
guidance in Quranic interpretation was felt. Thé need was felt all the more
because of religious and. political divisions; also because the expansion of Islam from a small community
in central Arabia to a mighty empire created all — kinds of political, economic, legal and social irae =e
unknown during the days of the Prophet??™".
When Islam had spread widely, new converts wanted to hear about the Prophet °"" from his close.
companions and associates. These people were the best authority for a knowledge of Ahadis and Sunnah
as they had listened to the Prophet” and witnessed his actions. They became a source of knowledge for
later converts and since the ineidents were fresh in their memory, they could be conveyed with fair
accuracy to the new generation. Everyone of them who had the slightest knowledge of any incident
relating to the Prophet's" life deemed it his duty to deliver it to another. Individuals like Abu Hurairah,
Abdullah bin Abbas, Abdullah bin Umar, Anas bin Malik and
many others became the centres to whom pe sople resorted from different parts | | l 168

168
of the 1 Bime é empire to gain Enoiledge about the Prophet
The Prophet’s™h wives were also looked upon as vital custodians of Ahadis and were approached for
instruction by other companions. The names of Hazrat Aisha, Hazrat Hafsa, Hazrat Umm-e-Habibah,
Hazrat Maimunah and Hazrat . Umm-e-Salamah are among the earliest and most distinguished
transmitters. In particular, Hazrat Aisha is one of the most important figures in the history of hadis
literature, not only as one of the earliest reporters of the largest number of Ahadis, but also as one of the
most careful interpreters of hadis.
Some of the companions settled in different towns in the various provinces where they were surrounded
by a large number of Muslims who were eager to hear reports of the Prophet’s*" words and deeds. It is
reported that such a large crowd of them collected round a companion when he related a hadis that. he
would climb the roof of a nearby house so that he could be heard.
With the passing away of the conipanions, there were no more reports to be investigated from different
persons and the Ahadis became the property of teachers who en at various centres. They” were e known
as the ‘successors of the companions.’
At this stage, the writing of Ahadis became more common. The Umayyad Khalifa, Umar II, who ruled
towards the close of the first century of Hijra, was the first person to issue instructions to the effect that
written collections should be made.
After the death of the successors, the Muslims had to rely on the communication of the next ee known as
me: successors of the ~ successors’. i
In those days, to recite and memorize > the hadis was considered to be a great privilege. Since they were
preserved in writing as well, in due course of time, a great amount of Ahadis literature was collected. i
The most authoritative and the first collection of Ahadis was Al-Muwatta compiled by Imam Malik bin Anas
(94 A.H.) |
Another important and exhaustive work is that of Imam Ahmed bisa Hanbal (164 A.H) founder of the
Hanbali school of law.
‘Upto the beginning of the third century of Islam, compilations of Ahadis did not discriminate between
authentic Ahadis and other less than authentic, so the Ahadis were mixed up.
Imam Muhammad ibn Ismail Al-Bukhari (194 - 256 A.H.) wae the Best to conceive the idea of compiling
the authentic ahadis. On account of the strict © conditions he laid down for accepting a hadis; he called
his z€ on Sahih that is, the authentic compilation. It is said that he used to seek aid in prayer before
recording any hadis. He devoted about sixteen years of his life to the compilation of his Sahih, which is
generally comatose by the Muslims as an
authority second only to the Quran.
From a very young age, Imam Bukhari immersed himself in the study of
169

169
hadis and within six years, he had mastered all the traditions of Bukhara as well as everything contained
in the books which were available to him. _ He then travelled to Makkah from where he started a series of
journeys in search of Muslims who could recite ahadis to him in all the important centres — of Islamic
learning. He is said to have questioned more than thousand masters of ahadis who lived in far off places.,
He was recognized as the greatest traditionist of his time by all the regor authorities with whom he came
into
— contact.
Imam Bukhari sifted through all the traditions known to him, selected about 7397 out of some 6,00,000
ahadis and arranged them according to their subject matter under separate headings, most of which are
taken from the Quran and, in some cases, from the traditions themselves. The Ahadis in the Sahih are
compiled into 97 books according to the teachings they contain. The first book is called “The Start of
Revelation to the Messenger of Allah.’ ©
The last Book is called ‘Tauhid’ Divine Unity. There are books devoted to ablution, the various kinds of
prayer, Zakat, pilgrimage, books on agriculture, business. transactions, types of dress, medicine and
many more matters. There are teachings about the practices that the Prophet” had witnessed in the
markets of Makkah and Madinah, the practice of selling -goods at an inflated price and the curse of usury.
Each book prorides a clear and easy source of guidance.
Imam Bukhari’s main ee was to collect together the sound traditions only. By these, he meant such
traditions as were handed down to him from the
Prophet™* through a Condeucus chain of reliable narrators who had actually met each other, known for
their integrity, Possessed of a. good memory and firm faith, on the condition that their narrations were not
contrary to what was related by other reliable authorities and were free from defects: i
Sahih of Imam Muslim l Almost simultaneously with the Sahih Bukhari, another Sahih was being
compiled. This was the Sahih of Imam Muslim (202 — 261 A. H.) In his Sahih,
he examined a third of a million ahadis of which he selected only about 12000 ‘a
which the expert scholars unanimously regard as sound.
Like Bukhari, Muslim regarded a hadis as Sahih only when it had = handed down to him through a
continuous isnad of known and reliable authorities, was compatible with other saung: ahadis and was free
from defects.
The Sahih of Imam. Musia has been scones as the most authentic collection of Ahadis after that of Imam
Bukhari which taken together are known as the “Two Sahihs’ encompassing all topics of significance.
They are AA of as second oniy to the Holy Quran, in terms Bed authority.
170

170

~ Sunan of Abu Daud _ Abu Daud is said to have compiled his Sunde after examining 500,000 ahadis,
out of which he selected 4800, a labour which occupied him for twenty years. He made a series of
journeys to meet most of the foremost traditionists of his time and acquired from them the most reliable
ahadis quoting the sources through which it had reached him. Since the author collected ahadis“which no
one had ever assembled together, his Sunan has been accepted’ as standard work by scholars. from
many parts of the Islamic world.
Jami of Tirmizi
The principles with regard to the criticism of Aa which had been adopted
by Abu Daud were further improved upon and followed by his pupil Tirmizi in his collection known as
Jami. He travelled a great deal in search of ahadis, — visiting the great centres of Islamic learning, where
he was able to associate with eminent traditionists such as Bukhari , Muslim and others. His work
contains the bulk of traditions, which have been accepted by the jurists as the basis of Islamic law. The
Jami not only arranges reports according to their subject matter but is also of a more critical nature.
Perhaps the most important feature of the Jami is the category, that Tirmizi | terms as Hasan Hadis which
he defines as one that has been related by narrators =- who are not accused of falsehood, has been
handed down by more than one chain of authorities and is not ey to what has been related by other
reliable
He travelled widely in search of ahadis and was recognized as the leading - traditionist of his day. He peor
his Sunn, which he claimed, contained only reliable ahadis. |
Sunan of Ibn Majah
_ Another compilation was Sunan of Ibn Majah. He visited important centres of learning and studied under
great traditionists of his day. His Sunan contains 4000 traditions.
The four Sunan works, together with mE two Sahihs are known as Sihah-e- Sitta or the six correct and
reliable collections.
At a later period, many scholars compiled new collections. In these works, contents were taken from the
Six Books and arranged in different ways. One expert brought together Ahadis from Bukhari and Muslim
on the same topic in ‘Masabih al-Sunnah — the Lamps of the ame i This was revised about two hundred
yeas later into the ‘Mishkat al-Masabih’ — ‘The Niche of the Lamps’,
-I

171
a E source PoE reliable ahadis.
About the end of the fourth century of Islam, all ahadis circulating oa had been put to writing. Ahadis
literature became exceedingly rich and we are very fortunate to have for our benefit such great religious
wealth from which guidance can be derived. .
Hadis Collections: Musnad and Musannaf
The collection of ahadis became an important part of theological activities in the early centuries of Islam.
Two techniques were mainly adopted resulting in two types of collections. One was by means of sound
links, traced back without interruption to one of the companions; in that case, it is called Musnad derived
from Sanad meaning authority. The contents and the matter of the ahadis are not taken into consideration
in establishing the order, the decisive point being merely the name of the companion, the first transmitter
from Prophet Muhammad’. So the book begins with the companions who were closest to the Holy
Prophet®™", the four Khalifas and other blessed companions, wives of the Prophet", other leading
Muslim men, people of Madinah and other towns. Under each individual or group there are different
number of ahadis.
Such collections are called ‘Musnad’ because every single hadis can be traced back to a companion who,
in turn, can refer back to the Prophet?*, Therefore the titles of the chapters are Musnad of Abu Bakr,
Musnad of Abu Hurairah, Musnad of Aisha ete.
The most important and exhaustive of all the available musnad works is that- of Imam Ahmad.bin Hanbal,
founder of the Hanbali school of law. His ~ profound and vast knowledge of ahadis, his pious and selfless
life and his strong character established his reputation as an Imam and one of the greatest - authorities on
hadis in the Islamic world.
To assemble his musnad he collected over 30,000 ahadis out of some 750,000 narrated by around nine
hundred companions relating to widely varied subjects. It occupies an important place in Hadis literature
and preserves a great many traditions which are not to be found elsewhere.
_ A Musnad is valuable for those interested in the views or pronouncements attributed to a specific
person, but is of little value when the object is to discover ready answers to specific questions on a single
topic. This need explains the rearrangement of the contents of the musnad, in a „iter generation,
according S, ee ee ters 3 |
pilgrimage, marriage ae so on. Such a collection i is called a Musannaf which means ‘divided up’,
because it divides the ahadis according to their theme. The best known work of this type is al-Muwatta
which contains 1720 ahadis, compiled by Imam Malik bin Anas, founder of the Maliki school of law.
Another compilation in this category is al-Musannaf of Imam Abdul Razzaq 172

172

_ al-Sanani which contains 11,033 ahadis. | To this category, also belongs the most important of all
ahadis collections i.e., the Sahih of Bukhari and Muslim, the Sunan works of al-Nasai, Abu Daud, Ibn
Majah and Jami of Tirmizi. Many other authors also compiled musnad or musannaf works as extensive —
as those mentioned above but they did not achieve the general recognition.

‘Shia compilation of Ahadis. Shia Muslims also accept hadis as a source of teaching that skis to explain
the Quran and gives guidance for every day living. They, however, consider only those ahadis as reliable
which are based on the authority of Hazrat Ali and his twelve male descendants through Hazrat Fatima,
the daughter of the Holy Prophet?", They are considered as inspired teachers and as transmitters of
teachings from the Holy Prophet?™”. They have, therefore, their own works on this subject and hold ‘the
tollsving four works in high esteem: 1) Al — Kafi fi ilm al-din- ‘The Sufficient in the Science of Ree by
Muhammad bin Yaqub al-Kulini. (died 328 A.H.)
Er Man la Yahduruhu al- faqih — ‘He has no Legal Expert Present’ by Muhammad Babuya (died 381
A.H).
3) Tahzib al-ahkam — ‘The Revision of Judgements’ and al-Istibsar — “The Perspective’ by Muhammad
al — Tusi (died 460 A.H.) |

_ Significance of Hadis in Thought and Action in Islam The Holy Prophet™* was not merely a Messenger
of Allah in that he had no _ further function after delivering the Message. He was also a guide and
teacher. _ It was his duty and function to explain the law of Allah by his words and deeds and to make
people understand its true purpose and object. The Quranic verse lends support to this fact: “ \..... And
We have sent down unto thee (also) | the Message; that thou mayest explain leary to men what is sent for
them, and that they may give thought.” (263 44) If the Quran had dinkorsted the whole of the religious
rites or the acts of ` worship down to their smallest details, the Book would have been many times its
present size. Allah established general principles in the Quran and left their explanation and application in
different circumstances to the Holy Prophet”. The Messenger of Allah’s revelation to mankind is the best
interpreter of the | Book of Allah. Both sources are indispensable, one cannot practice Islam _ without
consulting both of them. During the twenty-three years of the Prophet’s™* mission, there had arisen in the
day to day affairs of the community, problems on which the Muslims

173

173

=- had consulted their Prophet™, Some of these difficulties had been resolved
by revelations of a Divine ruling on the matter. Other difficulties had been —
settled by the Prophet"™" acting either upon the basis of his inspired judgement, or even his own
initiative. After the Prophet" passed away, solutions were sought from those who had been close to the
Prophet?" — one of his widows or one of his most faithful and close companion best acquainted with his
daily behaviour and most suitable to Meena 2: how he had acted in similar circumstances.
From the records of all these questions and answers there had grown, alongside the Book of Allah, a
parallel documentation of practice of Hazrat Muhammad’™". These included his observance and
performance of religious rites, the conduct of daily secular affairs and relations with fellow members of the
community or in the privacy of his home with his immediate household.
Verses 4:59 and 8: 46 emphasize the importance of oe: the Prophet’:
“O you who believe! Obey Allah and obey the Messenger.....” (4: 59)
“And obey Allah and His Messenger....." (8: 46)
Muslims can live according to the teachings of the Quran by putting the Quran into practice, and following
the Prophets™" Sunnah. Allah's Messenger established the way which Muslims must follow. From this
point of view, the Sunnah is more comprehensive than the Quran.
Again, at numerous places, the Quran commands the Muslims to obey the
Prophet?™", It says: “Say: ‘If you do love Allah, follow me.....’” (3: 31)
“And obey Allah and the Messenger.....” (3: 132) i
“He who obeys the Messenger, obeys Allah TE ” (4: 80)
di
whick he withholds from you.....” (59: 7)
Abu Hurairah reported the. Holy Prophet" as saying: “When I command you to do anything, obey it as far
as possible for you and when I forbid you to do anything, abstain from it.” (Bukhari and Muslim)
It was not only in matters relating to important institutions of communal life and social conduct that the
standard of Sunnah was applied. Even in regard to _ the most trivial circumstances and usages of private
life, Muslims sought the S Sunnah. For it was an indication of the way of the Prophet?". For example, in
deciding whether it was permissible to wear a gold signet ring, the:sole criterion was to find out whether
the Prophet?" wore such jewellery. Even questions of good behaviour and social behaviour were settled
by reference to the Sunnah. It regulated the forms of greeting and good wishes; if someone wanted to
know what to say to a person who sneezes, he would find rules in the Sunnah. — ‘The chapters ‘Adab’
(good) manners and ‘Libas’ (dress) in the various collec- tions of traditions afford a good number of
examples on this point. :
The transmission of the practice and sayings of the Prophet™ from one person to another became
necessary even a the Prophet’ s™* lifetime. In

ves SO take what the Messenger assigns to you and ee yourselves that

174

- fact, the Prophet?™ himself emphasized the status of hadis and ised to give instructions about the
transmission of what he taught. Once, when a deputation — from a tribe came to him, in the early days of
Madinah, his parting words.to them were: “Remember this and report it to those whom you have left
behind.”
| (Mishkat)
Similar instructions were given to other people: “Go back to your people and teach them these things.”
(Bukhari) During the Farewell Pilgrimage, he
told the Muslims: “He who is present here should carry this message to him who is absent.” (Bukhari)
Whenever a people embraced Islam, they would request for teachers who could teach them the Quran
and the Sunnah.
The Quran, contains the principles of religion. It is complete and detailed in certain matters, but in others,
it is either silent or brief. It generally deals with ` major issues and broad principles or essentials of
religion, going. into details in — rare cases. x
f The details were supplied by the Prophet” himself, either by showing in
|| his practice how an injunction was to be carried out, or by giving an explanation in words. For instance,
the two most important religious institutions of miri
are Salat and Zakat. Yet, the Quran provides no details. “Keep up prayer”
the Quranic injunction but no method or the number of Raka’ats in each on is given. The Holy Prophet”
fixed the time and the conditions of prayer and the obligatory and commendable acts of prayer either
through words or actions. “Pay the Zakat” is again an injunction frequently mentioned in the Quran, but.
there is no explanation given as to the amount on which the duty of Zakat applies or the percentage which
is to be paid. The Prophet" gave the rules and regulations for its collection and payment. The Quran
mentions the obligation of Hajj, but does not explain the method of its performance nor does it clarify how
often it is to be performed. Through the Holy Prophet" we have come to know that it is to be performed
once in a ‘lifetime and the.
~ method of its performance. |
The Quran mentions that Allah loves purity. It TARE the iiai to purify themselves before Salat, but no
detailed method of purification is given. The Holy Prophet explained the ceremonial impurities and the
methods of purification. _ The Quran tells us that the life of the Prophet™ i is a ‘perfect example, every
aspect of which gives us guidance. It says: “ ship have indeed in the Messenger. of Allah a beautiful
pattern (of. conduct). set! (33: 21) pe
After the Quran the Prophet’s™* Ahadis and Sunnah are the most precious sources of NEE which
Muslims possess and alongwith the Quran, they
|. are the fountainhead of all action and thought.
Use of Hadis in Legal Thinking nates The Ahadis and Sunnah = the sayings and practice of the Holy
-rophet™" `- 175

175
are the second source of Islamic jurisprudence from which the teachings of Islam are drawn. The legal
importance of Hadis and Sunnah as the second source of Islamic law, after the Holy Quran, is recognized
by all leading Sunni jurists.
_ Like the Quran, the Sunnah is also a form of legislation. It enjoins and prohibits, it sets the principles to
establish religious obligations and determines the lawful and the unlawful. In addition, the Sunnah
interprets the Quran and expands what is brief in it.
A hadis or Sunnah, therefore, either describes a verse of the Quran or adds something to its
commandment. In the first category, it has a secondary position to the Quran as it will be based on the
Quran itself; whereas in the’ second situation, if there is no mention of the commandment in the Holy
Quran, it will - stand on its own force and is the sole basis for legislation.
In the original Islamic community, the Quran was the only source of law. But this source proved
inadequate to the rapidly expanding Muslim empire. In the countries of South-West Asia, Central Asia and
North Africa which the Arabs conquered, they encountered a society which was complex economically,
socially and culturally. As a result, they were faced with questions posed by
the new environment for which the Quran had no answer and answers to all _ |
these questions had to be found based on some religious authority.
In order to solve. the new problems faced by the expansion of the Muslim community, enquiries were
made into the practices of the Prophet’™*. The followers were questioned regarding | his actions and
sayings. This explains the _ rise of the Traditions — Ahadis — giving to the biography of the Holy
Prophet?" a legislative quality to serve as a basis of juridical science. In cases where no fixed law existed
people looked to the evidence of the way in which the Holy Prophet*™* judged such circumstances. If any
such evidence could be produced, . it became possible to establish the Sunnah in respect to the case in
doubt. —
This policy of using knowledge of Ahadis was followed by the Prophet’ gPbuh immediate successors. For
example, whenever any legal case came before Hazrat Abu Bakr, he looked into the Quran and decided
the case on its basis. -If he found no applicable judgement in the Quran, he referred to the usage of the
Prophet®™*, If he failed to find it there, he asked the other companions-and if they informed him of any
decision of the Holy Prophet?" i in the matter, he - decided the case accordingly. Similarly, in the time of
the Umayyad Khalifa, Umar II, the age at which a person attained majority had not been decided. A hadis
was found from which it was evident that the Holy Prophet’ had refused the right of majority to a youth of
fourteen, but accorded it to him a year-later when he had attained the age of fifteen. Khalifa Umar II,
thereupon said: “This, then, is the age limit between majority and minority”. Only by such a documentation
could a legal opinion acquire the force of law in the eyes of the. Muslims.
176

176
The companions of the Holy Prophet’™" knew that his actions and practices were to be. followed should
no clear instructions be found in the Quran. It is related that’ Mu’az bin Jabal, on being appointed as
governor of Yemen, was asked how he would judge. His reply was: “By the Book of Allah.” Asked what he
would do if he did not find a direction in the Book of Allah, he replied: _ “By the Sunnah of the Prophet.”
(Abu Daud, Tirmizi)
The need for Ahadis and Sunnah was recognized even in the lifetime of the Holy Prophet’ for providing
guidance. As the Muslim community spread to new lands and discovered new cultures,
need was felt to supplement the Quran by the Sunnah, the main area being” _ juridical. Public law,
criminal law, property law and family. law had to be given’ _ their norms. Legal injunctions, rules of ritual
purity, decrees as to food, standard: _ of morality and behaviour in every day affairs — all these-were
derived from ° Ahadis.
The Holy Prophet? was the first legislator of Islam. He interpreted the law of the Quran, and commented
on it and its manner of application to the practical. problems a various situations of life. :
177
= -Rightly Guided Khalifas Chapter 1 am i
Rightly Guided Khalifas
The Arabic word ‘Khalifa’ is short for ‘Khalifat-ur-Rasul Allah’ which means _ successor to the “Messenger
of Allah.’ Hazrat Abu Bakr, who was elected head of the Muslim community after me death of the Holy
Prophet™*, first used this title.
As successor to the Holy Prophet™, the Khalifa was the Head of the Muslim community and his main
responsibility was to continue in the path of the Hoy ' Prophet™™",
- The Khalifas who truly followed the path of the Holy Prophet?™ are called the ‘Rightly Guided Khalifas.
SAEY are the first four Khalifas of Islam:
Hazrat Abu Bakr
Hazrat Umar
Hazrat Usman |
Hazrat Ali
Hazrat Abu Bakr
. (632 — 634 A.D.)
Life Before Khilafat Hazrat Abu Bakr was born in a noble and respectable Quraish family of Makkah. He
was f ears a ee months’ younger than the Holy Prophet?" - His father was WSinz Abu. Qahafa and his
mother was Salma, surnamed ‘UmmwuleKhaiee T The > Holy Prophet?! and Hazrat Abu Bakr had a
common ancestor —-#Murra He was a very close friend of the Holy Prophet™. _ In fact, they were friends
from their, childhood and remained friends t throughout
their lives.
As a very young child, Hazrat Abu Bakr was taken to the Ka’ abah, dedicated to the gods and named
Abdul*Ka*abalt: In his early years, he played with the young ones of the camels which earned him the
name of Abu Bakr i.e., ‘the
He did not receive any formal education, Even before accepting Islam, he led à pious and chaste life and
never? wine nor sambled At the age
; 178

178

of he PE the E of a t Which was his family business. Eventually he became one of the. 15 REREAD Ope |
Makkah. a |
When the Holy Prophet" invited people to accept Islam, Hazrat Abu Bakr was the f i im. After conversion
to Islam, the Holy Prophet" changed his name to “Abdullah. He accompanied the Prophet” in his migration
to Madinah. He aes stood by the side of the Prophet™ and was his
Hazrat Abu Bakr was present at the battles of Bade Uhad, Ditch and Hunain
as well as the Treaty of Hudaibiya. He was appointed as | Jajj to lead a delegation of three
hundredeMuslims to perform Hajj according to the Islamic way. He was appointed aseman» to lead the
congregational prayers during the Holy Prophet’s?>* last illness. . When the Holy dy the entire Muslim
community was thrown. into confusion, but Hazrat ~ Bakr exercised remarkable self control and resolved
the crisis. He declared: “He who worshipped Muhammad, let him know that Muhammad being a mortal is
dead; he who worships the Allan of Muhammad, let him know that He lives for ever.”
Hazrat Abu Bakr helped avert a sis regarding the successor to the Holy Prophet, by ee the Ansar to nee
Khilafat in favour of the Quraish. | |
Hazrat Abu Bakr iaig te question as to wi ne Holy P pe | be-buried. He i is one of the ten fortunate
companions to whom the Holy P one gave the i , in their lifetime. In his last address at Masjid-e- Nabawi,
the Holy Prophet™™ ordered that all doors opening into the mosque should be closed except the door ae
to the house of Hazrat Abu Bakr.
Election as Khalifa Immediately after the death of the Holy Prophet™", the question as to who -was to be
the leader of the Muslims after the Holy Prophet?" came as a big threat to the solidarity of the Muslim
community. The Ansar insisted that in view of their services to islam, the office should go to them, The
Holy Prophet” was a Quraish, and according to Arab custom, the Quraish insisted that the office should
go to them. The Ansar then proposed that they might have wwowleadersy one from the Ansar and
another from Quraish. But, Hazrat Umar emphasized that in the interest of the solidarity of islam, there
could not be more than 6if@WAm¥eer: He then took hold of Abu Bakr’s hand and swore allegiance to
him. Thereafter, the Ansars came forward i in batches to pay homage to Abu Bakr. Thus, the Muhajirin
and the Ansar unanimously elected Abu Bakr as the first Khalifa of Islam. There are many ahadis, which
how that the Holy Prophet” held Hazrat _ Abu Bakr in the highest esteem among his companions. He was
fully aware of crak ee 7 179 | _ OUTE E N O
179

his eminent qualities and considered him to be the most suitable person to be elected Khalifa after him.
For example, Abdullah bin Masud reported him as saying: “Jf 1 were to take anyone as my best friend, I
Hoe take Abu Bakr, but he is my brother and successor.’ (Bukhari) —
Witertheelection was over, Abu Bakr rose and said:
“I have been elected your Ameer, although I am not better than you. Help me, if I am in the right; set me
right if I am in the wrong; obey me as long as I obey Allah and His Prophet: when I disobey. Him and His
Prophet, then obey me not,”
This inaugural speech of Hazrat Kee Bakr contains the principles of a democratic government, It points
out that the Khalifa must govern the country according to the laws of the Shariat and be responsible to the
people for all his actions.
Expedition to ore :
After assuming the Khilafat the first issue that Hazrat Abu Bakr had to decide was whether or not the
expedition to Syria, should be sent. The Holy Prophet had directed to send this expedition under the
command of . Usamah. The circumstances had changed following the death of the Be
Prophetr™=*, x
At that critical stage in TDA most of the tribes iad. apostatized from Islam, that is, they had abandoned
their belief in Islam. Madinah was surrounded by hostile tribes. It was suggested to Hazrat Abu Bakr that it
was . ‘not advisable to send the army outside the country. Hazrat Abu Bakr said that according to the wish
of the Holy Oe the army should be sent
to Syria. He said:
“Who am I to withhold the army that the Holy Prophet™ had ordered to proceed? Come what may, let
Madinah stand or fall; the Khilafat live or pen the command of the Holy Prophet" shall be carried out.”
Abu Bakr then directed the army to depart on its mission. He bade farewell. to the army and addressed
them in the following terms:
“Do not kill children, women or old men. Do not cut down any trees wherein there is food for men and
beasts. Do not molest the monks in the churches.”
Towards the close of June 632 A.D., the army of Usamah left. After ten days march, the Muslim army
attacked the border tribes. The Byzantine forces avoided this confrontation, as they were no match for the
Muslims. They were defeated and offered allegiance to the authorities at Madinah. The expedition. proved
to be a great success. It secured the safety of the frontier with the Byzantines and averted the threat of
any attack from them. It made the hostile - tribes realise that the Muslims were strong enough to meet any
auae Victorious, Usamah’s army romaine to Madinah:
180

180

Problems faced by Abu Bakr after becoming the Khalifa

Hazrat Abu Bakr was confronted with many problems when he assumed the office of the Khalifa. The
newly established Muslim state faced many serious ‘challenges. For instance, people refused to pay
Zakat and the apostasy movement, i.e. the curse of the abandonment of Islam followed by the
‘appearance of false prophets.
Sir William Muir says: “But for him (Abu Bakr) Islam would have melted away in compromises or might
have perished in the throes of its birth. Not in propagation, but in permanence lies the monumental
service of Abu Bakr to the cause of Islam.” (The Caliphate, its Rise, Decline and Fall) ;
Hazrat Abu Bakr showed extraordinary firmness, determination and courage © in fighting and defeating
them all: Islam owes a great ant to Abu Bakr for these achievements.
Refusal to pay Zakat
At that time, many tribes such as Banu Asad, Banu Ghatafan, Banu Abbas, Banu Murrah and others
surrounded Madinah. After the conquest of Makkah © when other tribes in Arabia accepted Islam, these
tribes also offered allegiance to Islam. This allegiance was based on diplomacy rather than on faith and
conviction of heart. They regarded Islam as a matter of personal eens to the Holy Prophet™ which ended
with his death.
These tribes sent a deputation to Hazrat Abu Bakr with the proposal that with the passing away of the
Holy Prophet", their agreement with Islam had ended and it was necessary that the authorities at Madinah
should make a fresh agreement with them. They said that they would remain on friendly terms with the
authorities at Madinah pee mey were relieved of the obligation to pay Zakat.
Abu Bakr was ven strict on this point. He argued that Zakat being a fundamental injunction of Islam, had
to be paid. Aare SHINS the ate he said:
“If with reference to Zakat, you withhold even as much as a string to tie a camel, as the khalifa of the Holy
Prophet™®, it will be my duty to fight for it, whatever the consequences.”
When Hazrat Abu Bakr rejected the demand of the tribes to exempt them from the payment of Zakat they
decided to forego Islam rather than yield to the authority at Madinah. They decided to launch an attack on
Madinah when the main Muslim army was away in Syria.
One night in 632 A.D., as the tribal force advanced to attack the Muslims, the’ army led by Hazrat Abu
Bakr took them = surprise. Many tribesmen died; the rest fled in confusion. -
This victory was the first significant event of the Khilafat of Hazrat Abu
181

181

- Bakr. After i this battle many tribes sent their Re to Madinah, offered allegiance and paid Zakat.
Apostasy Movement
The short Khilafat of Abu Bakr was mostly occupied with the so-called Ridda (Apostasy) Wars. After the
death of the Prophet” some people rebelled against the authorities at Madina and renounced or
apostasised Islam.
Abu Bakr faced the situation calmly. Without any delay, he launched’a campaign against this movement.
He collected the troops at Madinah and divided them into eleven battalions. He placed each of the
battalion under the command of an experienced commander and sent each into eleven different parts of
Arabia to fight against the false prophets and the tribes that were helping them in these wars against the
Muslims.

He instructed the commanders, first to invite the AN Gus to Islam. |

-But if they failed to comply, they were to be attacked. Some of the tribes | submitted to Islam without
fighting, while others remained adamant. So wars were waged against them. Within a year, the control of
Islam was ke toremnioked
cabs? the peninsula. Nofjad o yere.
F alse prophets
Towards the end of the Holy Prophet's?" life several false prophets arose in different parts of the country.
The news of the Prophet’ s?"" nis re-kindled the revolt started by these false prophets. They were:
Aswad Ansi Of these false prophets, Aswad Ansi was the first t to rise in Semen. He was an ugly man
who kept his face veiled to hide his ugliness. That is why he was _ nicknamed the veiled-prophet. He was
the leader of the Ansi tribe. He collected a large army in co-operation with the neighbouring chiefs and
stood in open revolt against Islam. He. was defeated and killed by the Muslims.
-Tulayha ?
The second false prophet, Tulayha, belonged to the Banu Asad tribe in Northem Arabia. He was a
wealthy chief and a great warrior. He had claimed prophethood and Divine Revelation ‘during the lifetime
of the Holy Prophet™*, But the Holy Prophet’ died before he could send out an army against Tulayha.
Many tribes. _ acknowledged Tulayha as the prophet which made him sufficiently strong and powerful to
lead a confederacy of numerous tribes against the Muslims.
Khalid bin Walid was sent to punish him. Both the armies met at Buzaka. The army of Tulayha was
defeated and the Muslims won a significant victory. . Many of the rebellious tribes surrendered and
accepted Islam.

182

Tulayha comet from Buzaka and wos refuge in Syria. When Syria was captured by the Muslims, Tulayha
accepted Islam. Later, he joined the Muslim army and took part in the battles of Qadisiya and Nehawand.
These battles were fought during the Khilafat of Hazrat Umar.
Musailma |
Of all the imposters and false prophets, who rose in Arabia after the death of —
the Holy Prophet", the most dangerous one was Musailma who belonged to
the Banu Hanifa tribe of Central Arabia. He had visited Madinah during the
life of the Holy Prophet™ and enjoyed the privilege of his company for sometime. On return from
Madinah; Musailma, however, laid claim to divine -
mission and founded a new creed. He reduced the number of daily prayers
and relieved his followers from the obligations of fasting and Zakat. He legalised
| drinking and adultery. He composed sentences and: gave them out as having
__. being revealed by Allah. He succeeded in winning a considerable number of
| followers. He sent a letter to the Holy Prophet?" demanding the division of
the Arabian peninsula into two halves, one part to be reserved for the Muslims.
and the other for Musailma and his followers. The Holy Prophet? addressed
him as Musailma, the liar, and said that all land belonged to Allah and He gave
-its control to such person as He willed.
_ With the death of the Holy Prophet?’*, Musailma gained more strength. The people argued that the Holy
Prophet™ was dead while Musailma was alive and a living prophet was to be preferred to a dead one.
Many tribes who were hostile to Islam joined him.
Hazrat Abu Bakr originally entrusted the operations against Musailma to
- Ikramah, son of Abu Jahl. Shurabhil bin Hasnah was to advance with another column to assist him.
Hazrat Abu Bakr issued orders that action against Musailma was to be taken only when the two armies
met.
. Ikramah was the first to reach the Yamama valley where Musailma was lodged. Without waiting for
Shurabhil, Ikramah attacked Musailma, with the result that the Muslims were defeated with considerable
losses. When Shurabhil reached the valley of Yamama, he attacked the army of Musailma. He, too, was
defeated and suffered heavy losses. 7 It was at this critical stage that Hazrat Abu Bakr sent Khalid bin
Walid to
_ fight against Musailma. A hot contest followed in which the Muslims were ——
victorious. Musailma retreated to a fortified garden. The Muslim, army followed - him. Many men of Banu
Hanifa, including Musailma were killed. So bloody = was this battle that it came to be known as the Battle
of the Garden of Death.

Sajjah ) Among the false prophets who rose in Arabia as a result of the apostasy movement was a
Christian woman called Sajjah who, claimed to be a
183

NS aes She beloneed t to the Bani” Tamin tribe. After the death of the Holy Prophet, she declared herself
a prophetess. Soon she succeeded iñ mustering`a large following from anong the tribe of her mother.
Musailma another false prophet, invited Sajjah to visit Yamama as his guest. Sajjah accepted the
invitation and proceeded to ‘Yamama. They decided to - join forces and overpower Muslims by their
united action. Musailma, ultimately won her over through matrimonial alliance. After a stay of three days,
Sajjah returned to her people in Iraq with which ended her adventure of prophethood. She lived in
obscurity for the rest of her life. When Muslims oe Iraq, -© she became a Muslim along with other
members of her tribe.

Campaign i in Bahrain .-
Hazrat Abu Bakr decided to undertake a campaign against the people of Bahrain who had supported
Musailma in the war against the Muslims. The Holy Prophet” had sent a mission to Bahrain and invited its
ruler to Islam.
: He had responded to the call and become a Muslim. Under his influence, most of the people of Bahrain
accepted Islam. The ruler of Bahrain died soon after the death of the Holy Prophet’. His death led to
anarchy and chaos, and like the people of other regions in Arabia, most of the people of Bahrain also
apostatized. They received help from the Persians and were fully prepared for a confrontation with the
Muslims. In the battle that took place, Muslims were victorious and thus the: rebeltiog in Bahrain was
completely crushed.

Campaign in Oman and Mania. During the lifetime: of the Holy Prophet’, Oman which was on the border
of the Persian Gulf was under the Persian rule. When the Holy Prophet?" invited various contemporary
rulers to embrace Islam, a letter was also sent to- the ruler of Oman. He responded favourably to the
invitation of the Holy Prophet". He said that he was inclined to accept Islam, but the difficulty was that his
people were not likely to agree to the payment of Zakat to Madinah. The Holy Prophet" assured him that if
he and his people became Muslims, the amount collected from Zakat could be distributed amongst the
poor and needy of Oman. Thereupon the ruler of Oman became a Muslim. Under his influence most of
the people also embraced Islam. After the death of the Holy _ Prophet”™®, like other parts of Arabia,
Oman also fell a prey to chaos and anarchy and most of the people apostatized from Islam. Hazrat Abu
Bakr despatched forces to undertake operations in ‘Oman: The - - Muslim army was successful and the
rebellious forces of Oman laid down their arms. | Like other parts of Arabia, the people of Mahrah also
apostatized after the

184

death ‘of the Holy Prophet Hazrat ‘Abu Bakr sent EN to fight them. After a tough fight, Muslims were able
to subdue the rebels. The efvatcd people embraced Islam and they were granted amnesty.
_ Campaign in Yemen During the time of Holy Prophet’™", Yemen was under the sovereignty of the
Persian Empire. The Holy Prophet™* had sent an invitation to Khusro Parvez, the King of Iran to accept
Islam. When Khusro Parvez got the letter, he was infuriated. He tore the letter to pieces and instructed the
Governor of Yemen, | a Persian noble, to summon the Holy Prophet” to his court. Fang: When the Holy
Prophet” was informed of this, he prophesied. that the re: kingdom of Khusro would soon be broken up.
This is exactly what happened. | -< Khusro Parvez was murdered and his son became the king. The new
ruler sent instructions to the Governor of Yemen that his father’s order summoning the Holy Prophet?*" to
his court was not to be enforced. Subsequently. the Governor and a large number of people of Yemen
accepted Islam. Sometime later, Aswad Ansi, the false prophet, rose in Yemen. He succeeded in winning
a considerable number of followers. Within a short time, he became | _ powerful enough to challenge the
new Governor of Yemen. Hazrat Abu Bakr ordered an army to proceed to Yemen. The fis charged with
great fury. In the battle that followed, the enemy was completely destroyed. They laid down their arms.
Those who. accepted Islam were granted amnesty. In this way, the province of Yemen was brought under
Muslim rule.
Campaign in Hadramaut In 633 A.D., the Kindi tribe in Hadramaut broke into revolt. ‘They apostatised
from Islam and refused to pay taxes. Hazrat Abu Bakr directed the Muslim army to march to Hadramaut.
A battle took place in which the apostates were - killed. The few who survived laid down their arms.
Campaign in Eastern Iraq |
In the apostasy campaign in Bahrain, the Persians had helped the rebels. So, __
action had to be taken against the Persians from whom trouble for the Muslim -states could be expected
at any time. There was considerable disarray in the
affairs of Persia and the Arab tribes in the Persian territory were dissatisfied with the Persian rule.
Muslims felt that this position could be exploited to their
advantage and the Arab tribes could be liberated from the Persian yoke.
‘In 633 A.D., Hazrat Abu Bakr ordered Khalid bin Walid to proceed to the border of the Persian empire.
Four other columns, each under different — commanders, were also directed to proceed to reinforce the
main Muslim army under the promt of Khalid bin Walid.

185
Khalid bin re sent a eae to Hurmuz, ihe cae of Ae Persian army inviting him either to accept Islam or to
pay Jizya, after which he and his people would be under Muslim protection. If he did not agree, he should
be ready for a war. Hurmuz accepted the third alternative. He gathered his forces and set out from Uballa,
the main port of Iraq, to meet the Muslim forces at Kazima.
As the Muslim army was ready for battle, the Persians were forced to go into action immediately. The
Persian forces were linked in chains and it was because of this that the Battle of Kazima is also known as
Battle of Chains.
- Due to the heavy attack of the Muslims, Persians were forced to fall back.
They found their chains to be a death trap and as they retreated bound together in chains, they. were
killed in large numbers. Before sunset, the Muslims had won the battle and the Persians suffered a
humiliating defeat. Thousands of- them, s aaecin Hurmuz were killed and thousands were taken captives.
—
Battle of Mazar — |
After winning the Battle of Kazima, Khalid and his army advanced fotther _ into Iraq. The Persian army
crossed the river Tigris at Mazar and here they learnt of the defeat of the Persians at Kazima. They halted
at Mazar and the remaining army of Hurmuz that had escaped from Kazima joined them.
As soon as Khalid reached Mazar, he came to know of the Persian concentration. Both the armies met in
battle. The Persian army could not withstand the attack of the Muslims and headed for the river. The
Muslim ` soldiers overtook and killed them i in large numbers. The Muslims won a second victory against
the Persians. Supssairndy, the inhabitants offered submission
and agreed to pay Jizya.
Battle of Walaja
After the defeat of the Persians at R the Persian Emperor sent two more armies to fight thè Muslims. After
crossing river Euphrates, they established their camp at Walaja.
The battle began when Khalid reached Walaja. Soon the battlefield turned into a slaughterhouse for the
Persians and the bulk of the Persian army was annihilated. This was the third consecutive victory of the
Muslims over Persians which’ sie Sa the superiority of the Muslim ae |
Battle of Ulleis |
After the defeat at Walaja, the Persians joined forces with the Christian Arabs, In an attempt to drive the
Muslims from Iraq, they gathered at Ulleis, ten miles from Walaja.
In the battle that followed AR the Muslims, the Persian resistance broke. down. A great part of the Persian
and Christian Arab army was killed. The —
186

186
MESNE, TA secured a eio against the Persians for the aias time.
Conquest of Hira 7
. After the Battle of Ulleis, Khalid and his army EPER to Hira. The Persian Governor of Hira abandoned
the city and fled with his forces to Madain. Under
the circumstances, Muslims occupied the city of Hira without any resistance. `
After the conquest of Hira, nice whole of Central Iraq came under the rule of the ~
Muslims.
Campaign in Western Iraq
Towards the end of June 633 A.D., Khalid bin Walid nace with his army from Hira to Anbar, an important
town and a commercial centre to which - caravans came from Persia and Syria. The‘ town was protected
by walls and a
large, deep moat. i Khalid selected a point where the moat was the narrowest. The old and weak camels
of the army were slaughtered and their carcasses dumped into the moat. As the pile of carcasses rose, it
formed a bridge over which the Muslim army crossed the moat and attacked the fort at Anbar.
Finding his position insecure, the governor made an offer to surrender. provided the Persian army was
allowed to withdraw in safety. Khalid agreed to. this offer. The Persian soldiers and their families
evacuated the fort. Thereafter. Muslims occupied the town of Anbar. -
Battle of En-at-Tamr
Khalid next marched to En-at-Tamr, a large fortified t town surrounded by date palms, and laid siege to
the fort at En-at-Tamr. After a few days, the resistance of the enemy broke down and they surrendered.
With the completion of these operations, the entire region, from Uballa to Anbar came under the complete
domination of the Muslims.
Campaign in Syria
In February 634 A.D., Hazrat Abu Bakr issued a call for Jihad on the Syrian front. By March, a large force
had assembled at Madinah ready to march to Syria. Hazrat Abu Bakr organized it into four corps, each
comprising 7,000 men. The corps were given under the command of Amr bin Aas, Yazeed bin Abu
Sufyan, Shurabhil bin Hassan and Abu Ubaidah bin Jarrah. In order to _ strengthen the front at Syria,
Hazrat Abu Bakr directed Khalid bin a Wane to march to Syria and lead the operations there.
In 634 A.D., Khalid marched from Hira with nine thousand men. On the way to Damascus, some. eee r
took place in which the Muslims were successful.

187
Battle of Sieve
Instead of advancing towards Damascus. Khalid set out for Basra, when he came to know that a Muslim
detachment of four thousand warriors under the command of Shurabhil was fighting at Basra. He also
sent a a to Abu Ubaidah to meet him in Basra. .
The two armies of the Muslims and the Byzantines faced each iler Before fighting, Khalid offered Islam to
Romanus, the commander of the Byzantine army. He, after asking a few questions about Islam, became
a Muslim ig joined the Muslim army.
The conversion of their commander to Islam unnerved the Byzantine forces. Instead of fighting, they
withdrew to the city and shut the gates against the | Muslims, That night, a Muslim detachment, guided by
Romanus, entered the- city through an underground passage. The Byzantines were killed in large
numbers and the survivors laid down their arms. |
' The conquest of Basra was the first important victory gained by the Muslims in Syria.
Battle of Aden.
After the defeat at Basra, the Bicintine Enoti Heraclius vowed vengeance and ordered a large
concentration of forces at Ajnadein, west of Jerusalem.
Khalid bin Walid accordingly decided to deal with the Byzantine forces at Ajnadein. Upto this time, various
Muslim forces in Syria were onerding. iA different sectors. Khalid directed the integration of all the Muslim
forces and ordered the entire Muslim army to assemble at Ajnadein. The Muslim army which numbered
forty thousand camped. at some distance from the gigantic camp of the Byzantines. When the battle
began, the Muslims struck violently and drove deep. wedges into the Byzantine army. After the death of
their commander, the Byzantine army lost heart and fled from the battlefield. They. were pursued and
killed i in large numbers. |
Siege of Sinaia:
After the Battle of Ajnadein, the Muslims set out for Damascus. When os were at a distance of a few miles
from the city, their route was barred by a Byzantine force. In the battle that followed, many. Byzantine.
soldiers were killed. The survivors withdrew to Damascus.
The Muslim army laid. siege to Damascus on the 21st of August. On the 23rd of August, 634 A.D., they
were informed of the death of Hazrat Abu Bakr. Thus, this campaign was left incomplete. It was during the
khilafat of Hazrat Umar that Damascus was CPEneES by the Muslims.
188

188
Death of the First t Khalifa
_ Hazrat Abu Bakr died in Madinah in 13 A.H./634 74 D., and was buried by the side of the Holy
Prophet™™. At the time of his death, he was sixty-three. His Khilafat lasted for two years and four
months. Before his death, he nominated Hazrat Umar as the successor to the Khilafat. His Spoke was
accepted by all the ane
Character
Hazrat Abu Bakr was exuemely simple in his habits. Tender hearted, he was easily moved. But at the
same time he was firm, determined and courageous. He had a very sympathetic heart for the poor and
the needy. He would go out at night to help the distressed and the destitute. For sometime after his
election, he continued to maintain himself from his private income. But finding that in looking after his
property and business, he was not able to pay sufficient attention to affairs of the state, he agreed to
receive six thousand dirhams annually from the Bait-ul-Maal. On his death-bed, however, he was so
disturbed -at having taken public money that he directed one of his properties to be: sold
in order to refund to the State the sum he had received. |
He was generous and humble, truthful and faithful. He was very intelligent and blessed with an
extraordinary memory. noms his Judgement, Shah - Waliullah has observed:
“He was just like other scholars among the companions in his knowledge of the Quran and the Sunnah. In
what he excelled over others was that whenever - he was faced with a difficult problem, he would exercise
his judgement and deeply ponder over it.” | = According to Imam Ahmed, Hazrat Ali hid said that Abu Bakr
was the best person after the Holy Prophet", The Holy Prophet™* himself said that if all the virtues were
catalogued, they would be sixty-three in number and Abu Bakr possessed all the sixty-three virtues. He is
also reported to have said:
“Verily, Abu Bakr is the best of human beings except the prophets.”
About the greatness of Hazrat Abu Bakr the Prophet” said: ! “Never has the sun risen or set on a person,
esaapt a prophet, greater than Abu Bakr.” .
- Some of the Western writers have also paid glowing tributes to Hazrat Abu Bakr. In the Encyclopaedia of
Islam, it is said:
“His was a gentle character. During recitation of the Quran he hed tears, a thing that made great
impression on many, but especially on the women, and
as his daughter related, he wept with joy at the news that he would accompany Muhammad as
companion on*emigration, no sacrifice was too great in his | eyes for the sake of the new faith. Thus, it
came about that of his considerable O- fortune estimated at 40,000 dirhams, he brought to Madinah the
small sum of
189

189
3 000 dirhams.”
About the qualities of Hazrat Abu Bakr, Andre Servier has observed this in his book, ‘Islam and the
Psychology of the Musalmans’:
“He was a man of simple manners and in spite of his unexpected elevation lived in poverty. When he
died, he left behind a worn out garment, a slave and a camel. A true patriarch, after Madinah’s own heart,
he had one great quality— energy, and he possessed what had given victory to Muhammad", and what
was lacking in his enemies - an unshakable conviction. He was the right man in the right place.”
‘Adniiutaivation
Hazrat Abu Bakr laid the foundations of a truly democratic state. He used to consult eminent companions
in all important matters. For the purpose of administration, Arabia was divided into provinces each under a
governor who was required to lead the prayers, superintend the army, collect taxes, administer . justice,
and maintain law and order. He was aided by an Amil who collected revenues and a Qazi who
administered justice.
He established military cantonments and maintained a reserve force. He also gave proper shape to the
public treasury, the Bait-ul-Maal. He despatched expeditionary forces to Iran, Syria and Palestine. As a
result, vast territories were added to the Muslim Empire. He safeguarded and protected the rights of the
non-Muslim subjects who were granted religious and cultural freedom. They were allowed to manage their
affairs themselves. _ ;
Services to Islam | | Hazrat Abu Bakr took the office of Khilafat at the most critical and the crucial moment
of Islamic history. Disunity among the Muslims, rise of the false prophets and rebellions in the peninsula
threatened the existence of the young Islamic state. Hazrat Abu Bakr brought unity among the Muslims,
crushed the power of the false prophets and put an end to rebellions at home and abroad. He laid the
foundation of Islam on firm grounds. In consideration of the difficulties arising out of the death of the
Prophet’™" and the services rendered by him to the cause of Islam at that critical moment, Hazrat Abu
Bakr may rightly be called the Saviour of Islam. He did not merely save Islam in Arabia, he made Islam a
world force which successfully confronted the might of the Persian and Byzantine Empires. Abu Huraira,
an eminent companion of the Holy Prophet*", had declared that but for Hazrat Abu Bakr, Islam would `
have disintegrated. His calm judgement and sagacity with a gentle and compassionate heart were of
immense service to the faith of Islam. His contribution towards preserving the Holy Quran is also very
great. When. a large number of reciters of the Holy Quran were killed in the Battle of Yamama,
, 190

190

SECTION | SEVEN Rightly Guided lifer LONER r EA Chapter 2 2 E ESD

‘Hazrat Umar (634 — 644 A. D. 5
Life Before Khilafat Hazrat Umar, somo Khattab, was -born in Makkah twelve or thirteen years ; after the
birth of the Holy Prophet™", The Holy Prophe™ and Umar had a in Ka'ab. Umar was taught reading and
writing oo his father who was an educated and well-to-do merchant of Makkah. Umar was very learned,
intelligent and studious. He was a poet and a very good orator. He was strong and powerful and was fond
of archery, horse-riding and wrestling. He was also a successful trader and had visited many countries in
connection with his business. He was an idol-worshipper. When Hazrat Muhammad" declared that he was
the Prophet of Allah, Hazrat Umar and his father became efitmiessof the Holy.
Among he Quraish of Makkah, Umar was a very powerful and influential ; person. In the 6th year of
Prophethood. the Holy Prophet" prayed to Allah to ee Islam by giving him Umar. One day Umar set out
from his house
the Holy Prophet*”. On the way, he was informed that = Sister and her husband had . Infuriated, Umar
changed his course and went to the house of his sister, who was reading the Holy Quran loudly. This
enraged Umar so much that he attacked hit -and her husband. On Umar’s insistence, his sistersrecitéd
some verses from Sura "Paha. The _ words of the Holy Quran softened his heart and tears began to fall
from his eyes. He then proceeded to the house where the Holy Prophet” was engaged in religious
discourse with his followers. He recited the Kalima and ume - The Holy Prophet” embraced Umar, who
was now an entirely feed person. From being an enemy and persecutor of the Holy Prophet”, ie became
one of his most devoted followers. After his conversion, he was given the by the Holy. Prophet", His
conversion was of immense value to Islam. From that day, the small number of the people who had
embraced Islam became bold enough to pray openly at Makkah. |
After his conversion, Hazrat Umar too, became the target of enmity and persecution -of the pagans. He
emigrated to Madinah shortly before the Holy Prophet’s’™”. own Hijrat. He took part in thé Battles of Badr,
Uhad, Ditch, Khyber and iai, He was present at the ara of Hudaibiya. He was not
192

192

willing to accept this treaty as it seemed a nitniliating one for the Muslims, but submitted to the will of the
Holy Prophet”, In the 8th year of Hijrat he took part in the march on Makkah. He placed half of his wealth
at the disposal of the Prophet" for the Tabuk Expedition. He was constantly in attendance on the Holy
Prophet™* and was one of his most trusted companions and advisers. He is fe Of those ten persons to
whom the Holy Prophet™" gave the tidings _ of Paradise in their lifetime.
| After the demise of the Holy Prophet”, he accompanied Hazrat Abu Bakr - ~ to the council hall where the
people of Madinah had assembled to elect their leader. He was the first to swear allegiance to Hazrat Abu
Bakr and throughout
his Khilafat Temane his friend and adviser. É

Noaiioion as ; Khalifa |
Hazrat Umar became the’second Khalifa of Islam after the death of Hazrat
_ Abu Bakr in accordance with his Will. All the eminent companions of the Holy
Prophet™™", pledged allegiance to him. On assuming the Khilafat, he came to be known as
Ameer-ul-Momineen.

Wars with the Persians |

There were several causes that brought the Muslims into conflict with the Persians and ultimately led
them to the conquest of Persia,
When the Holy Prophet" s@aitean! envoy to the court of Persia, the King, Khusro- Parvez, aisulted the
envoy and thus brought about the displeasure of the Muslims. The enmity of the Persians was further
revealed in the rebellion
- of Bahrain when they helpedethevenemy of the Muslims. Thus, the Persians proved dangerous to the
State and the Muslims had to remain cautious about their intentions. |
Geographically, Iraq, a province of the then Persian Empire, formed a natural part of Arabia. Hence, it
was essential to the Arabs. Besides, the Arab tribes who lived on the border of Iraq, ‘helped their relatives
in Arabia to riše against Islam. So, for the safety and defence of Islam, Muslims were compelled to fight
against the border tribes.
Iraq is a land of immense wealth ae to the flow of Euphrates and Tigris through it. Being a barren land,
Arabia depended on the province of Iraq for- -her trade. But the Persians di@"notvallow Islamic Arabia to
carry on trade: with them. So, the economic necessity drove the Muslims to come into conflict with the
Persians. | ,
Battle of Naouri ra z During the Khilafat of Hazrat Abu Bakr, Muslims under Musana and Khalid ‘bin Walid
conquered the kingdom of Hira which was a part of Persia. At the

193
loss of Hira, the Persians pacai, furious and tried to recover it from the Muslims. The Persian King sent
Rustam, a famous general, with a large army to fight the Muslims. Khalid bin Walid had already left for
Syria and so Musana was left , alone on the Persian front. Hazrat Umar sent an army under Abu Ubaid to
reinforce the army of Musana. A battle was fought at Namarraq in which the Persians were defeated.
- Battle of Jasr `
After the defeat of the Persians in the Battle of Namarraq, ies a again met the Muslims under the
command of Bahman. The Euphrates lay between the two armies. Leaders of the Muslim army wanted to
stay on the bank of the river where they were encamped. But, against the advice of the Muslim leaders,
their commander Abu Ubaid, decided to fight across the river. — |
A bridge of boats was built across the river and the Muslims crossed it. But then, they found themselves
at a disadvantage. The ground was uneven and the army could not move freely. A thick wall of war
elephants shielded the Persians. Each elephant carried a howdah in which sat soldiers armed with bows
and arrows. The Arab horses, who had never seen elephants before, got frightened and went out of
control. This led to confusion and the Muslim cavalry got disorganised. |
At that stage, Abu Ubaid ordered the cavalry to dismount and attack on foot. Abu Ubaid, himself led the
attack. The Muslim soldiers cut the ropes of the howdahs, brought down the riders and killed them. The
elephants started trampling the soldiers to death. In the scuffle that followed, a white elephant, who was
the leader of the herd, knocked down Abu Ubaid and trampled him. His brother picked up the standard
and led the fight. After sometime, he too fell fighting and the command was taken over by the son of Abu
Ubaid.
The battle went on, and one after another, the Muslim comanies were martyred. This made the Muslim
army lose heart and they rushed for the bridge. But a man of Banu Saqif had broken it so that the Muslim
army might not be able to run away.
_ Musana, who was now the commander of the Muslim army, ordered he re- building of the bridge. In the
meantime, he held back the enemy with a small force asking others to cross the river. He himself was the
last to cross.
The Muslims suffered heavy losses. Out of a total strength of nine thousand, only three thousand could be
saved. Some two thousand men fell fighting, two thousand were drowned in the river and two thousand
fled away to Madinah and elsewhere.
This Battle is also known the Battle of Bridge.
194

F = = = re) mrt
Battle of Buwaib 7 -. After the disaster at Jasr, Hazrat Umar sent messengers to all parts of Arabia inviting
the Arabs to participate in the war against the Persians. In response to this call, many Muslims and
Christians gathered round the standard of Islam.
The Persians sent a strong force against the Muslims under the command of Mehran, who was regarded
as an expert in the Arabian way of war. The Persian army marched.to Euphrates and camped on the east
bank of the Euphrates River.
Mehran sent a messenger to Musana to inquire if the Muslims would like the Persians to cróss over to
their side. The Muslims had a bitter experience - of crossing the river in the Battle of Bridge. So they
asked the Persian army to cross over.
The following day, the Persian army crossed over and the two armies met at ~ Buwaib. The Persians
were several times more in number, but the Muslims — fought desperately. A young warrior of the Taghlib
tribe killed Mehran. With his death, the tide of the battle was turned and the Persians began to flee in
disorder. Musana, at once, captured the bridge; this prevented the Persians from crossing the river.
Finding no other way to flee, thousands of them were drowned while others died in large numbers on the
battlefield. In this battle, the majority of the Persian army was destroyed. |
Battle of Qadisiya - The Persians could not forget the crushing defeat inflicted on Bein in the Battle of
Buwaib. So they again began to prepare themselves against the
Muslims. Hazrat Umar declared Jihad all over the land. Sa’ad bin Abi Waqqas
was chosen to lead the Muslim army. He was sent with instructions to camp at Qadisiya on the west bank
of the Ateeq, a branch of the Euphrates and to send envoys to the court of Persia with the message of
Islam. The Persian King, Yazdgard, insulted the envoys and turned them out of the court. This
ill-treatment from the Persian king hastened the war. Persian soldiers were sent against the
Muslims under the command of their greatest hero, Rustam who was asked at
the beginning to accept Islam and conclude a treaty with the Muslims. Rustam . _ refused to comply with
this reject and boasted that he would crush the whole of Arabia.
The following day, the Persian army ivan. Sa’ad being unwell, directed the operations from his sick bed.
The battle that followed was fiercely fought. It lasted for three days. Though the Persians fought gallantly,
eventually they were defeated. Their famous general, Rustam was killed while he was running away from
the battlefield. The Persian troops retreated after his death.
This battle was a decisive one in the history of Islam as it ‘completely broke down the strength of the
Persians.
195

195
Cida of Metais
After a few months, Sa'ad with the permission of the Khalifa marched against Madain and occupied it. All
the territory, from the Euphrates to the r TRN, then came under the possession of 16 Muslims.
Battle of Jalula
The Persian King took refuge in Hulwan, about a hundred miles to the north of Madain. He once more
ordered Persian forces to advance. As a result a part ` of his army occupied Jalula, which was situated in
the neighbourhood of Madain.
The Persian forces at Jalula made great preparations for a battle against the Muslims. The entire town
was converted into a fortress and a deep ditch was dug round the city; provisions were stored in large
quantities in the town. It seemed as if the Persians had prepared themselves for a long siege.
Sa’ad with the Khalifa’s permission, sent a strong army under Qaka to meet the Persians. He established
his camp and laid siege to Jalula. The siege dragged —
on for seven months. There were occasional skirmishes but these led nowhere. _ Then the Persians
decided to launch an offensive and drive away the Muslims. This suited the Muslims. The Muslim
commander pulled back his army so that the entire Persian army might be brought into the field.
The action began with a heavy attack by the Persians all along the front and the fight continued fiercely.
Late in the afternoon, a severe storm: ‘began to blow in the faces of the Persians and helped the Muslims
rush forward. In these hostile circumstances, Persian resistance broke down and they dispersed in all
directions. Muslims pursued and killed them in large numbers. They — occupied Jalula and the residents
wishin on = usual terms of j pey
Battle of Niati
After the Battle of Jalula, peace was concluded wih the pean: and there
was no fighting for a few months. But the Persians soon broke the Boy and Muslims were compelled to
fight them again. ‘The Persian Emperor led an army of sixty thousand while the Muslims -were 30,000 in
number. The two armies met at Nahawand. For two days, they fought without a clear gain to either side.
On the third day, Persians took refuge in their forts. The Muslims did not want to prolong the fighting; so
by a clever strategy, the enemy was forced to come out into the open. Hand to hand fighting took place.
Persians were defeated and their power -= was completely shattered. Yazdgard, the Persian King, fled to
Isfahan, then to Kirman and from there to Balkh where he was killed during the | Khilafat of Hazrat
Usman.
This battle was one of the decisive wars of history that sealed the fate of the — Persian Empire and
paved aie way tot the Muslims to rise as a world power. Ran
l 96

196

eset lo bie a gateway to bead This was the last great battle fought between. the Persians and the
Muslims. |
Wars with the Byzantines- :
The Eastern Roman Empire consistiñg of Syria, Jerusalem and Egypt was - called the Byzantine Empire.
Relations between the Muslims and the Byzantines were very cordial at the beginning of Islam. When the
Holy Prophet” sent his envoy to the court of the Roman ‘Emperor Heraclius, he was received with — great
honour. But afterwards the relations began to deteriorate. The Christian Prince of Syria murdered the
envoy of the Holy Prophet at Muta while he was going to the Prince of Basra. The Syrian expedition was
undertaken in order to avenge the murder of the Muslim envoy. The hostility between the Muslims and the
Byzantines began to increase.
_ During the Khilafat of Hazrat Abu Bakr, the Emperor incurred the displeasure ; of the Khalifa by
instigating Bedouin tribes against the Muslims. The result. was the Battle of Ajnadein,
After the demise of the Holy Prophet", the tribes who ied on the border - of Syria and Palestine would help
their kinsmen in Arabia to raid the Muslim territory. These incursions brought misery to the people of
Arabia. As a result, relations between the Muslims and Byzantines became further strained.
There were also other causes that adversely affected their relations. The position of Byzantine Empire
was such that the Muslims had to turn their _ attention to the Empire to ensure their safety and to defend
Islam. All these measures prota the Muslims into conflict with the Byzantine Empire.
Battle of Yarmuk | |
When Hazrat Abu Bakr was on his deathbed the Muslims. had defeated the Romans on the — frontier,
During the Khilafat of Hazrat Umar, Khalid bin Walid added | Damascus, Jordan and Ermessa, one after-
another to the. Muslim Empire.
After the loss of these three important cities: the Roman Emperor sent a vast army consisting of two
hundred and sixty thousand men against the Muslims. The Byzantine army reached the valley of Yarmuk
and encamped there. The Muslim army comprising forty thousand men rallied at Yarmuk under the
leadership of Abu Ubaidah bin Jarrah. |
For some time, there were negotiations between the two armies. The Byzantines offered to pay the
Muslims a large amount of money if they left Syria and returned to Arabia. Muslims turned down the offer.
In return Muslims offered the Byzantines the usual three alternatives - Islam, jizya or to be ready ` to fight.
The Byzantines chose the third alternative. _ The battle which followed lasted for six days. By the
afternoon of the sixth

197
day, ony one third of the Hecate army TERY in iie panienëid thie rest had either been killed or had fled
away. ~ To make matters worse for the Byzantines a storm broke out. In the eontdaion that followed, the
Byzantines began to flee and the pursuing Muslims completely routed the enemy. 7 The Battle of Yarmuk
ended in a great victory for the Muslims. This was the greatest battle that the Muslims had fought so far.
With this battle, > Byzantine lost Syria and the Muslim rule was ushered in.
Fall of Jerusalem | dot
After the Battle of Yarmuk, Muslim forces spread i in all avecdoae 4 in Jordan and Palestine. They
captured many towns, one after another that cleared the way to Jerusalem. The city of Jerusalem, sacred
to the Jews and the Christians = was strongly fortified. It was protected on every side by deep valleys.
The Muslim army advanced and laid siege to Jerusalem. It was the winter season and the severity of the
winter added to the difficulties of the besieging Muslim force. The siege dragged o on and the Byzantines
offered very stiff resistance. Amr bin Aas, the Muslim commander wrote to ea Ubaidah for
reinforcements. When the citizens of Jerusalem came to know that the besieging Muslim forces had been
reinforced, they lost heart. They offered to surrender on the condition that the Khalifa should himself come
to sign the treaty. Hazrat Umar, after consultation with some prominent companions responded to their
request. Leaving Hazrat Ali as his deputy in Madinah, he proceeded to Jerusalem. He was accompanied
by one slave only. Between these two persons, they had one camel which they rode by turns. A
deputation from Jerusalem waited on Hazrat Umar and a treaty was drawn up. According to the treaty,
security of life and property were guaranteed to all citizens of Jerusalem. The safety of churches and
other religious buildings was provided for. The citizens were required to pay aera Those wbo refused to
comply were asked to leave the city. l
When the Patriarch of Jerusalem saw re simplicity of the Khalifa of Islam, he said: |
“Verily, Islam has excelled all other soliton
The Patriarch of Jerusalem handed over the keys of the city of Jerusalem to Hazrat Umar. Then the
Khalifa expressed his desire to be led to some place where he could offer thanksgiving prayer. He was
led to a church. He refused to pray there on the ground that he would set an example for the Muslims of
the following generations to forcibly convert churches into mosques. He was then led to a place where
Prophet David used to pray.
Hazrat Umar stayed in Jerusalem for a few days. He reorganised the administration and founded a neem
which came to be known as Umar’s mosque.
=

198

Giai of an Towards the close of 18 A.H./639 A.D., Amr bin Aas with permission of the Khalifa set out from
Jerusalem for Egypt. He entered Egypt with four thousand men by the route of Wadi al-Arish. After
attacking some small towns, he laid siege to Fustat. The siege lasted for seven months after which the
Muslims conquered the fort.
At the fall of Fustat, the King of Egypt became furious and sent a vast army to Alexandria, the capital of
Egypt. The Muslims army upon arriving in Alexandria found that it was heavily fortified. The Byzantine
force within the city numbered fifty thousand while the strength of the Muslim army was only twelve
thousand. Moreover the city had direct access to the. sea, through which help from Constantinople in the
form of men and material could come at-any time.
The Muslims accordingly decided to lay siege to the city. The Byzantines had mounted contraptions on
the walls of the city with which they hit the Muslims with boulders whenever they tried to get close to the
city. Later, when the Byzantines came out of the fort, they were beaten back by the Muslims.
In the meantime Heraclius, the Byzantine Emperor died. The Muslims realized that no reinforcements
were likely to come to Alexandria, and intensified their attacks. After a fierce battle, Alexandria was
conquered by the Muslims. With the fall of Alexandria, Muslims became the masters of Beye.
Martyrdom
_ After the Battle of Nahawand, many Persian men, women and children were taken as captives by
Muslims. The captives were sold as slaves. One of these slaves was Abu Lulu, also known as Firoz. He
was ee by the Governor of Basra.
In Zil Hajj 23 A.H., while Hazrat Umar was leading the morning prayers, Firoz attacked him with a dagger
and inflicted several wounds. The Khalifa fell on the prayer mat. However he survived for some days.
During this period he nominated a panel of six people, Hazrat Ali, Hazrat Usman, Zubair bin Awwam,
Abdur Rahman bin Auf, Talha and Sa’ad bin Abi Waqqas to hold ~ -mutual consultations and select his
successor from amongst themselves.
Hazrat Umar asked his son Abdullah to seek the permission of Hazrat Aisha, for being buried by the side
of the Holy Prophet". This permission was granted. Three days later, he succumbed to his wounds and
was buried by the side of the oar Prophet™",

199

an administrator, he remained a model for all great rulers who followed him. Justice Syed Ameer Ali says
in his famous book ‘History of. Saracens’, “During the thirty years that the Republic lasted, the policy
derived its character chiefly from Umar both during his lifetime and after his death.”
Before becoming the Khalifa, Hazrat Umar had spent ten years in Madinah with the Holy Prophet". Hazrat
Muhammad? had started the practice of consulting his companions on all matters. The first Khalifa,
Hazrat Abu Bakr continued this practice of mutual consultation. Following their example, Hazrat Umar
framed the constitution of the State on the basis of democracy. He established a Majjlis-e-Shura
consisting of prominent companions of the Holy Prophet*™ from both Muhajirin and Ansars. Hazrat Umar
consulted this body on all matters. He also constituted a larger body called the Majlis-e-Aam, consisting of
Muhajirin and Ansar and representatives of various tribes. This was called into session on special
occasions.
‘Hazrat Umar made new laws, rules and regulations in accordance with the ‘Holy Quran and the Sunnah.
He took steps to give the Islamic state a clean and efficient administration. The state was divided into
provinces and each province was placed under an efficient governor called the Wali or Ameer. The Wali
was not only the ruler of the province but also the military and religious head. The provinces were further
divided into districts and placed under Amils. All _ the governors and Amils were called to Makkah on the
occasion of Hajj where the Khalifa would hear and decide complaints received against any of his officer
irrespective of his status. Ail appointments were made in consultation with the Majlis-e-Shura. The
appointee was given a regular order of appointment - ` setting out his duties and emoluments. The person
appointed to a high post was required to give a written undertaking to lead a simple Islamic life. He had to
submit particulars of his property and assets, so that on his retirement, it may be seen whether he had
amassed wealth by illegal means. Hazrat Umar | kept a very strict watch on the activities of his officers.
He used to receive secret reports from officers specially appointed for this purpose. ;
Hazrat Umar entrusted the Qazis with judicial functions. They ensured that _ the judiciary was just and
impartial. Te nen was bomipletely independent of the provincial governor.
Hazrat Umar established new depant and institutions such as the military department, department of
education, jails, police, ete. He also established a department of finance under the name of Dewan, which
was incharge of the - revenue of the centre as well as the provinces. The function of this department was
to regulate the receipt and disbursement of the revenue of the empire. The main sources of revenue were
the Jizya (poll-tax), Zakat (poor tax), Kharaj (spoils of war), and Fay (income from crown lands). Besides
these, Hazrat Umar instituted new taxes namely Ushr (one-tenth of the produce taken from — andone) a
commercial tax imposed on non-Muslim merchants and Zakat-

200

on the: ownership of S:
After meeting the expenditure of the State, the PIENE money used to be distributed among the Muslims
on the basis of three principles: relationship -with the Prophet", priority of conversion to Islam and military
service to Islam. In this way, all Muslim men, women, slaves and children hed. shares i in the Bait-ul-Maal
or the Public Treasury.
_ Hazrat Umar maintained a well-ditciplined a army which was divided into cavalry and infantry. He was
particularly concerned about the welfare of his _ soldiers. But in case of neglect of duty, he would inflict
severe panishment on them. He did not allow them to buy land in the conquered territories because of the
fact that it would harm the military strength of the Arab soldiers. He also forbade them to live with the
settled people i in. cities ang ordered them to live in
cantonments.
` Hazrat Umar took special care of the welfare of the farmers. After the’ conquest of Iraq, Iran and Syria,
he made it a law that no Arab should acquire land in the conquered territories and that the actual tillers of
the: soil should be allowed to retain possession of their land.
He also devoted attention to town planning and had jaca cities for example, Kufa and Basra built
according to properly drawn up plans.
He paid particular attention to the wellbeing of naniastin subjects. ‘He | himself patrolled the streets at
night to keep himself informed of the conditions -
of his people. He introduced the’ Muslim era of Hijra, the system of old age pension and census of the
population of the Muslim State. He took steps to check hoarding, profiteering and appointed officers to
chéck weights and measures.
Hazrat Umar also. devoted a great deal of his time to religious matters.
Teachers were sent to the villages to teach the Holy Quran to the villagers. - Army officers, too, had to
learn the Holy Quran.
Hazrat Umar stands unparalleled, in every aspect of administration: in the |
history of Islam.
Services to Islam During the ten-years of his Khilafat, from 634 to 644 A: D., he had to fight against the
Persians and the Romans who wanted to destroy the State of Islam.
It was due to his ability and wisdom that Muslims overpowered the Berane i
Empire in the West and the mighty Persian Empire in the East. -He not only consolidated the conquered
territories but also gave the Empire an efficient system of administration, His enforcement of the Shariat
Law, organisation of census and the Muslim era of Hijra, construction of forts on the frontier,
establishment of the depat in the fields of agriculture and in the life of the farmers, patronage of female

education ete., testify to the services that Hazrat Umar rendered to the cause of 5
201
201
ment of finance, improvements introduced ` |

Beir per ee i> i — 33 SE te 4 2 ih i Hh ar ete r f z v P ] b a - ! 1

all these services, he

o Islam. 4 j : | ol = Character RHR H i Hazrat Umar is one of the greatest men of all times and an excellent
examplé |
i of an ideal character. He is immortal in world history as a great conqueror, a
benevolent ruler and the founder of the Muslim State. He lived like an ordinary Muslim and led a truly
Islamic life. Simplicity was |
i the main feature of his character. His coarse clothes often had patches on | | Ea them. He was often
seen lying on the bare ground with a brick for a pillow. = Once he was late for Friday prayers. The
explanation he offered was that he hi had his clothes washed, and they took some time to dry which
delayed his
| A departure for the mosque. When the envoy of the Byzantine Emperor came to
l4 Madinah, he found the Khalifa sitting in the mosque in the company of ordinary people. IS be
| Hazrat Umar was kind and sympathetic to the poor and the needy. He would > | roam the streets at night
to see the condition of his people, and often helped |i f
| | | them with food and money. During the days of famine, he carried sacks of =
| | corn on his back to distribute among the poor. He would also run errands for
||
aa
that if there were to be any Prophet after him it would have been Hazrat Umar.
© (Tirmizi) ieee) | |
gi In his book ‘History of the Arabs’, Professor P. K. Hitti has said: !
ee “In fact, Umar, whose name according to Muslim tradition is the greatest in i early Islam after that of
Muhammad has been idolised by Muslim writers for his piety, justice and patriarchal simplicity and treated
as the personification of ~ all the virtues a Caliph ought to possess.” | i
| widows and poor women; he would often draw water for them and milk their | tie E goats. | 7 ie g- He
was a man of great knowledge and learning. He was a good judge of (ere : men and could discern truth
from falsehood. He was the ruler of a vast empire | a a: but denied himself all the privileges of rulership.
The allowance that he drew | | D E from the State Treasury was just enough for a person of average
means. When | : k some people insisted that his allowance should be raised, he refused to accept | TR)
any increase. When he died, he willed that after the sale of his property, the eae ~- entire amount of the
allowance that he had drawn should be refunded to the | | | he treasury. _ | 1 y There is no other ruler in
world history that led so simple a life and yet i ij s bi inspired awe and terror among his people and his
enemies alike. The awe and. | Ei fear that Hazrat Umar commanded was because of his high moral
character. In | lj fact, Hazrat Umar was an embodiment of the virtues of Islam. His greatness | | i has been
acknowledged by the Holy Prophet’™" of Islam who had once said | | | a i | E iia ba

a Le, ak ee SL ra! O boo fs Se 2 a a re eS SS ; — i = Se hoes ee. p h : ó re ete ai r se Sy ed O . "J "a ae

(2a ie 2.21 a FF Sha ae, See, = — a a
, eo ' : ep aes ed re We | a7, haan See iy ag ee bey aS : | Ma ce od a. Co eee! Se eee ee I
202

s Khalifas
T a i - — — = — Ta e a 7 a
s Taa = A = — — —
Rightly Guided
-e
SECTION SEVEN

Hazrat Usma (644 — 656 A.D)

Life before Khilafat | | The third Khalifa, Hazrat Usman, son of Affan, was born in Makkah. He was five
years younger than the Holy Prophet™ He belonged to the Umayyad tribe. The Holy Prophet®" and
Hazrat Usman Ind a common ancestor in Abd Munaf. eae $ f Wer: Hazrat Usman’s father was a merchant
and >ne of the richest men among the Quraish. Hazrat Usman was one of the fev young men in Makkah
who could read and write. As he advanced in yeais, he became a very learned person. Even before
accepting Islam, he led a very chaste life: he did not drink wine, did not gamble nor worship idols. Béfore
he embraced Islam, he was Known by the name Abu Annr. ares l He was first among the Umayyads to
become a Muslim. He spent most of his time in the company of the Holy Prophet™, He is one of the ten
companions to whom the Holy Prophet?" gave the tidings of Paradise in their life time, The Holy
Prophet?” gave his second daughter, Ruqayya, in marriage to Hazrat Usman. After her death the Holy
Prophet™ gave his third daughter, Kulsum, in marriage to Hazrat Usman. Thus, he came to be known as
Zun Nurain, the possessor of two lights> The Holy Prophet” was so pleased with him that after the death
of Kulsum, he would say that had he any other daughter, he would have given her in martiage to Hazrat
Usman. (Tirmizi) -Hazrat Usman migrated first to Abyssinia and then to Madinah. After migrating to
Madinah he worked as a trader. His business flourished and he soon became a rich merchant. He earned
the title of Ghani for spending his wealth in the service of Islam. Hazrat Usman took part in all the
important battles except the battle of Badr. ae 2k ek ed When Hazrat Abu Bakr was elected as the
Khalifa, Hazrat Usman was the _ first person after Hazrat. Umar to offer allegiance to him. He served in
the — army that was sent by Hazrat Abu Bakr to Syria under the command of Usamah. During the
apostasy wars, he ‘remained at Madinah to act as Hazrat Abu Bakr’s adviser. During the Khilafat of
Hazrat Umar, a severe famine broke out in the country and there was a shortage of food. At that time, a
caravan belonging to Hazrat Usman carrying large supplies of food arrived
in Madinah for sale. Hazrat Usman distributed the entire stock of food grains

204
among the poor. - r
The first two Khalifas had very high cme for Hazrat Usman and used to seek his advice in all matters.
Hewas regarded as an authority on the Muslim law of inheritance. He was included in the panel of six
men nominated by Hazrat Umar before his death for successor as Khalifa.
Election as Khalifa sta
On his death-bed, Hazrat Umar nominated a committee of six persons to hold consultation and select his
successor from amongst metsclves within three days:
1. Hazrat Ali | 2. Hazrat Usman
3. Zubair bin Awwam > . 4, Abdur Rahman bin Auf
5.: Falha ~ - 6. Sa’ad bin Abi Waqqas
All these persons were among the most eminent companions of the Holy Prophet", whom he had given
tidings of paradise in their lifetime.
During his life Hazrat Umar’s choice was fixed’on Abu Ubaidah bin Jarrah for his distinctive qualities but
he had passed away. The next choice was Abdur - Rahman bin Auf who was not willing to shoulder the
great responsibility. Of the remaining five nominees, Talha was not present at Madinah; therefore, the -
choice was now restricted to the remaining four members. It was decided that as Abdur Rahman bin Auf
had retired from the contest, he might choose the Khalifa out of the remaining four members. He
consulted each one individually as to his opinion. Sa’ad supported Hazrat Usman, while Zubair mentioned
both Hazrat Usman and Hazrat Ali, Hazrat Usman voted for Hazrat Ali and Hazrat Ali voted for Hazrat
Usman. Abdur Rahman asked the opinion of other ’ prominent men as well and arrived at the conclusion
that the majority of the people favoured the succession of Hazrat Usman and, thus, he was declared as
the elected Khalifa. Abdur Rahman bin Auf was the first to take the Bayyat or pledge and he was followed
by Hazrat Ali and other companions and then there was a general Bayyat. Hazrat Usman became the
third Khalifa of Islam on the 4th of Muharram 24 A.H. ‘ . |
Conquests in the East and the West
= During the Khilafat of Hazrat Umar, Muslim dominions had expanded considerably in the east and the
west. Hazrat Umar was a strong man. But = Hazrat Usman who succeeded him, was known for his
kind-heartedness.
Foreign powers felt that with Hazrat Usman as the Khalifa it would be easier ‘for them to wrest those
territories from the Muslims that had been conquered during the Khilafat of Hazrat Umar. In pursuance of
this programme to drive away Muslims; there were uprisings in several territories, notably in Persia in the
East and the Byzantines in the West. Hazrat Usman proved to be a
205

205

- great army commander. He tackled the situation with sagacity and firmness. _ He organised military
campaigns with great skill. Within the first year of his Khilafat, he was able to crush these revolts. Not only
did Hazrat Usman make his grip over these territories firmer, it was in his time that Muslims conquered
the whole of North Africa. It included countries now known as = Libya, Tunisia, Algeria and Morocco. The
island of Cyprus was conquered during his Khilafat. The first seven or eight years of Hazrat Usman’s
Khilafat were a reminder — of the glorious rule of Hazrat Umar. During this time Hazrat Usman ruled with
- a good reputation and “he was more beloved by the Quraish than Umar,” says Zuhri. Several victories
were won and the Islamic Empire expenied from Morocco to Kabul.
Causes of the Revolt against Hazrat Usman ’ The last four years of Hazrat Usman’s Khilafat were full of
ieies, conspiracies and revolts. The Muslim State under his rule was inhabited by _ many tribes and
nationalities. They had either beeh subjugated by Islam or. been absorbed in Islam. But most of them had
not yet imbibed the true spirit of Islam. Moreover, the Jews who had lost their religious and social
importance and had been expelled, first from Madinah and then from Khyber for their conspiracies, were
nursing grievances against Muslims., They were wag for
an opportunity to destroy Islam.
Hazrat Usman expelled some of these conspirators from Kufa and Basra. This did not improve matters. It
only worsened the situation because these conspirators spread the sphere of their activities to other
areas, specially Egypt, where a number of Jews had become Muslims but were in reality the worst
enemies of Islam. Their plan was to divide the Muslim nation into sects so that they may fight amongst
themselves. The leader of this conspiracy was Abdullah » bin Saba, a Jew of Yemen. He posed as a
Muslim, but his object was to destroy Islam. He used the name of Hazrat Ali to instigate people against
Hazrat Usman and create two parties of the followers of Hazrat Usman and Hazrat Ali. After Madinah, he
went to Basra, Kufa, Damascus and Egypt. It was because of his propaganda that Muslims began to
differ in religious matters.
The rivalry and jealousy among the Quraish themselves i.e., between the Hashimites and the Umayyads
weakened the power of Khalifa Usman. It constituted one of the main causes of his failure. Under the
peaceful reign of- Hazrat Usman, the tribal jealousies began to raise their head. The simple and kind
character of Hazrat Usman was also responsible for the many problems which the then world of Islam
faced. His leniency encouraged hizi enemies and the conspirators to carr out their evil intentions.

206
= Charges agosti Hari Usman |
The people who had once spoken highiy of Hazrat Usman, brought several allegations against him
afterwards. One of the main allegations against Hazrat Usman was that he had appointed his inefficient
relatives as governors. This allegation was incorrect. There were twelve provinces in the country. Hazrat
Usman appointed his relatives in four provinces, namely Egypt, Syria, Kufa and Basra. He appointed
them not because he wanted to bestow high offices on his family members, but because of the
importance these provinces had. They demanded that there should be governors who were loyal to him
and enjoyed his confidence as the Khalifa. Hazrat Usman had absolute right to appoint governors and
there was no legal bar to the appointment of relatives to high posts.
All the governors appointed by Hazrat Shinar were people of great calibre. Muawiya, a relative of Hazrat
Usman was appointed by Hazrat Umar as the Governor of Syria and Hazrat Usman let him continue in
office. Muawiya was an able ruler and administrator of outstanding capabilities. Abdullah bin Sa’ad, a
foster brother of Hazrat Usman, was also appointed as the Governor of Egypt by Hazrat Umar. He
continued to hold the office under Hazrat Usman. He was successful as governor. Under his rule, the
whole of North Africa was conquered. In Kufa, Khalifa Usman appointed Sa’ad bin Abi Waqqas as the
Governor. When he was not able to control the situation, he was deposed and his step- brother, Walid bin
Uqba was appointed in his place. Walid justified this selection
and during the first five years of his rule, he served the people of Kufa to the -
best of his ability. He conducted successful campaigns in Azerbaijan and Armenia. Later, there was
agitation in Kufa and Hazrat Usman deposed him in public interest. In Basra, Abu Musa Ashari was
deposed at the demand of the people of Basra and Abdullah bin Amir, a cousin of Hazrat Usman was
appointed according to the wishes of the people of Basra. He proved very successful. He reconquered
the whole of Fars, Seestan and Khurasan. Thus none of the governors appointed by Hazrat Usman
proved a failure. : It is also alleged that Hazrat Usman was weak and that he did not exercise contro! on
his governors who acted according to their own wishes and did not carry out the orders of their Khalifa,
The true position is that these governors enjoyed the confidence of Hazrat Usman, who allowed them a
great deal of independence and did not interfere in their day to day affairs. Hazrat Umar had imposed
some restrictions on his governors. Hazrat Usman did not consider such restrictions necessary. So he
allowed them greater liberty and freedom. The greatest allegation against the Khalifa was the burning of
the Holy Quran. There were no standardized copies of the Quran. Hazrat Usman thought it desirable to
standardize the text of Holy Quran. In order to carry out this plan, a committee was appointed. Under its
supervision, some fresh copies were — made and all the unauthentic copies were burnt. At first, this
action of the
207

Khalifa received great admiration, but afterwards, the rebels raised a hue and cry that the Khalifa had
caused the sacred volumes to be burnt.
Hazrat Usman gave a convincing reply to each of the charges in the presence ? of the Holy Prophet’ spit
Companions. In this connection Hazrat Ali and some companions were satisfied and accepted Hazrat
Usman’s explanation. The rebels however, stuck to one point — their demand to depose the Khalifa. To
— achieve this end, a large number of the rebels from Egypt, Kufa and Basra marched on Madinah and
encamped outside the capital. Hazrat Ali tried to argue with them and succeeded in persuading them to
go back after Hazrat Usman had agreed to two of their conditions i.e., the removal of the governor of
Egypt, Abdullah bin Sa’ad and the Appopumeni of Muhammad bin Abu Bakr in his. place.

Martyrdom of Hazrat Usman _ The rebels returned to Madinah. after four days shouting for revenge. The
reason was that they had intercepted an order of the Khalifa to the Governor of
Egypt to kill Muhammad bin Abu Bakr and his companions on their arrival. Hazrat .Usman swore that he
had not passed any such order. But the rebels insisted that Hazrat Usman should abdicate or he should
be deposed. Hazrat _ Usman refused to abdicate after which the rebels besieged the Khalifa in his _
house. They did not allow food and water to reach him. Hazrat Ali deputed his sons, Hassan and Hussain,
and Zubair sent his son Abdullah to protect Hazrat Usman. Some companions who were successful in
reaching Hazrat Usman during the siege, wanted to help him and fight the rebels or sénd for troops to
fight them. But Hazrat Usman refused and said that he did not want to ser Muslim blood. The siege lasted
for fifty days when some of the rebels jumped into Hazrat Usman’s house. They mercilessly killed him
while he-was bade the Holy Quran. As prophesied by the Holy Prophet”, the first drops of his blood fell on
verse 137 of Surah Baqarah which reads: ?
“But Allah will suffice thee as against them; and He is All-Hearing, All- Knowing.” The Khalifa’s wife, Naila,
tried to save her husband, but was pushed away and her fingers were cut off. This tragic event took place
on Friday, the 18th-of Zil Hajj, 35 A.H. He was buried in Jannat-ul-Bagi in Madinah.
_ The assassination of Hazrat Usman had far reaching consequences for the Muslim Empire. The unity of
the Islamic world which was maintained by the — first two Khalifas was lost. Serious differences arose
among the Muslims who were divided into two parties — the Hashimites and the Umayyads. The
Umayyads under the leadership of Muawiya fought for a long time with Hazrat Ali for the blood of Hazrat
Usman and ultimately established the Umayyad, . dynasty. The authority of Madinah ceased to exist and
that eereaicas began
to increase.

208
Administration -As the Khalifa, Hazrat Usman followed the sunnah of the Holy Prophet’"" -and the practice
followed by the first and the second Khalifas. He continued the administrative arrangements made by
Hazrat Umar, though he regrouped some of the provinces and created new provinces for the newly
conquered territories. The Majlis-e-Shoora or council of consultation was maintained and all affairs of the
State were settled by this Council. He started the practice of holding periodic conferences of the district
authorities in order to keep himself informed of the conditions in the country. Hazrat Usman: also used to
hear public complaints after Friday prayers. - | Hazrat Usman relaxed most of the restrictions that had
been imposed on the | people by Hazrat Umar. He allowed the Arabs to acquire agricultural lands in
the conquered territories, The Arabs purchased these lands and exchanged
them with lands in Arabia. Hazrat Usman made extensions to the Holy Prophet’s*™" mosque in Madinah
and had new mosques constructed at various places. He also ordered the construction of inns, border
outposts and guest houses. He made arrangements for the supply of drinking water to travellers by
getting wells sunk by the sides of highways and roads. A dam was also built to protect Madinah from
floods. During his Khilafat for the first time a _ fleet of nearly five hundred ships was built to fight with the
Greeks on the Mediterranean Sea, More land was set apart as grazing ground for horses.
Hazrat Usman raised the salaries of the officers and the armed forces. He also | increased the allowances
paid to the people by 25%. He took steps for the propagation of Islam and is said to have sent schigionet
teachers to’ India to spread Islam. — f
7 Services
Hazrat Usman’s greatest service to Islam is the transcription and the circulation of official copies of the
Holy Quran. One of his commanders ‘reported to him that in the newly conquered territories, those
Muslims whose mother tongue was not Arabic were reading the Quran in different ways. He _ feared that
if this was not checked, differences might arise. Hazrat Usman, therefore sent for the: copy of the Holy
Quran that had been prepared in the © time of Hazrat Abu Bakr and which was in the custody of Hafsa.
He then ordered Zaid bin Sabit, Abdullah bin Zubair, Sa'ad bin Aas and Abdul Rahman bin Haris to make
a number of copies from the original. These originals were sent to all parts of the Muslim Empire and the
incorrect copies were collected and burnt. _ Hazrat Usman’s love for Muslims and the solidarity of Islam
was so great that he sacrificed his life rather than take up the sword against his bas ual
© brothers.

209

D Oars Character | | | Hazrat Usman was well- known for his strong moral character. He was an
embodiment of modesty, humility, chastity and dignity. K. Ali has observed in his book, “A Study of Islamic
History’: — | < “Usman was upright, dutiful and generous. In chastity and integrity, he was as firm as a
mountain. Modesty was the salient feature of his character.” _ S. A. Salik in his book, ‘The Early Heroes
of Islam’, calls him: “One of the most generous, pious, pure and heroic souls of early Islam. As a private
individual, his character was simply adorable.” , He was very particular not to offend anyone by his
behaviour. On account _ Of his endearing qualities, he enjoyed a. great deal of popularity among the _
people of Makkah. The Prophet?" himself was so pleased with him that after the death of his two
daughters, who had been married to Hazrat Usman one after ‘the other he said that had there been any
other daughter, he would have — given her in marriage to Usman. veh Sis inet se See _ Even before
embracing Islam, he led a chaste life, never drank wine nor gambled, nor did he worship idols. In spite of
his wealth, he was a man of simple habits, and did not indulge in a luxurious way of life. He was very -
generous and for his generosity, he was rightly known as Ghani. He spent the greater part of his wealth in
helping the distressed. He supported many poor | families, widows and orphans. S. A. Salik in his book
‘Early Heroes of Islam’ observes: TIe : E l “In spite of his opulence, he led a simple life; but with a
magnificent liberality, he spent his money in charity.” | EN Hazrat Usman was soft spoken and
kind-hearted and a man of great wisdom and foresight. He was known for the firmness and steadfastness
of his faith. In short, he was an embodiment of all the q irtues d M should have.
e

alities and virtues that a good Muslim

210
“SECTION SEVEN -< > pjghaly Guided Khalifa POETS hopoi ETN
Heo Ali “ (656 — 661 A.D.) Life before Khilafat
The fourth Khalifa, Hazrat Ali was a first cousin of the Holy Prophet", and the son of Abu Talib, who was
an uncle of the Holy Prophet"; Hazrat Ali was
~ born in Makkah. His name was suggested by the Holy Prophet’ who took him
under his own care and protection at a very early age.
Hazrat Ali often accompanied the Holy Prophet™™* on trade journeys to Syria. He was ten years old
when prophethood was conferred upon Hazrat . Muhammad?™", He was the second person to become a
Muslim. Hazrat Ali learnt reading and writing while still a boy and in course of time, he became a very
learned person. He would memorize the revelations received by the Holy Prophet™"*, He would also
keep a written record of what he heard from the” Holy Prophet. He is one of the ten companions to whom
the Holy Prophet*” gave the tidings of Paradise in their lifetime.
In 622 AD when the Holy Prophet™ migrated from Makkah to Madinah, he handed over to Ali all the
valuables that the people of Makkah had entrusted to him for safe custody. The Holy Prophet?" directed
him to return them to their owners before leaving Makkah for Madinah. At night, when the enemies had
surrounded his house, he asked Ali to lie down on his bed while he escaped unnoticed and unhurt. After
successfully accomplishing his mission, Hazrat Ali joined the Holy Prophet™™ at Quba. He was with him
when the Holy Prophet entered Madinah. At the time of Muwakhat i.e., declaring the emigrants and
helpers as brothers, the Holy Prophet" declared Hazrat Ali to be his brother. Then he married his
youngest daughter, Fatima, to him.
Ali was present at the time of the passing away of the Holy Prophet". He washed the dead body and was
one of those who lowered it into the grave. _
“The Holy Prophet’ gave Hazrat Ali the title of ‘Abu Turab’ i.e., ‘father of dust’. For his bravery he was
known as Asadullah i.e., Lion of God. `
- Hazrat Ali was a commentator of the Holy Quran and in the preservation of ahadis, he had a unique
position. He was called the Gate of Knowledge.
The first three Khalifas held Hazrat Ali in high esteem and consulted him on all important religious and
administrative matters. They made him their deputy ~ on various occasions. Hazrat Ali, on his part, ER
with them and gave them the best advice.
211

211

= mae | SESE O During the Khilafat of Hazrat Abu Bakr, when some false prophets arose in Arabia, he
took part in the defence of the capital. He held the office of chief _ justice and was a member of
Majlis-e-Shura during the Khilafat of the first three Khalifas. He was among the panel of six persons who
were nominated | by Hazrat Umar for selection as Khalifa after his death.
Hazrat Ali had voted in favour of Hazrat Usman as the Khalifa and he ordered _ his sons to protect Hazrat
Usman when the rebels surrounded the house ‘of the Khalifa. |
w7 = — a = ` (=! pà = r =" ¥ ae o z= _ SA Pen a = oS SP

Election as Khalifa | i Be
After the assassination of Hazrat Usman, in the absence of any government, — a state of confusion and
anarchy prevailed in Madinah. After four days, when the rebels decided to return to their homes, they felt
that it was necessary that the new Khalifa should be chosen before they left Madinah. In this connection,
there were differences among the rebels. One group favoured the election of Hazrat Ali, another favouréd
the election of Talha, while the third wanted Zubair. | eS:
The Egyptians and some prominent companions of the Holy Prophet» requested Hazrat Ali to accept the
office of the Khalifa. But he declined the offer. The rebels then offered the Khilafat to Talha and Zubair but
they too __ refused. The rebels next requested the Ansars to choose a Khalifa from amongst ||. .
themselves. They: also declined the offer, saying that in the presence of Hazrat
_ Ali, no one else deserved to be elected as the Khalifa. There was now a complete deadlock in the
matter of election. The rebels, thereupon, gave the ultimatum that unless the Khalifa was chosen within
the next twenty-four hours, they - would be forced to take some drastic action. .
In order to resolve the issue, all the Muslims assembled in the Prophet’s?™* mosque. The leader of the
Egyptians said that the person who was to be elected as Khalifa should be learned, brave, pious and
should have been close to the Holy Prophet". He observed that Hazrat Ali was the only person who
fulfilled — all these qualities. Thereafter, the people of Madinah persuaded Hazrat Ali to — accept the
Khilafat. Talha, Zubair and some others performed the Bayyat at Hazrat Ali's hand. On the 25th of Zil Hajj,
there was a general Bayyat at the Prophet's?" mosque and Hazrat Ali became the fourth Khalifa of Islam.
Change of Governors | l On becoming the Khalifa, 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 Hazrat Usman and appoint new governors in their place. Many of his friends
advised him not to _ take such a step before establishing himself as. the Khalifa. With regard to

“J

212
Muawiya, the Governor of Syria, they particularly asked him not to interfere - because the appointment of
Muawiya was not made by Hazrat Usman but by Hazrat Umar. Against the advice of his friends, Hazrat
Ali decided to replace Muawiya also along with others. i
He appointed Suhail bin Hanif as the Governor of Syria, Sa’ ad bin Ubaidah as the Governor of Egypt,
Ummara bin Shahab as the Governor of Kufa, Usman bin Hanif as the Governor of Basra and Abdullah
bin Abbas as the Governor of Yemen. Then he sent them to take charge of their respective, provinces.
The governors appointed in provinces of Basra, Egypt and Yemen were able to | take charge of their
provinces without any resistance. But Ummara bin Shabah had to return to Madinah after having failed to
assume the charge of his office. Similarly, when Suhail bin Hanif reached Tabuk on the border of Syria,
he was met by a Syrian army who told him to go back as they did not acknowledge Hazrat Ali as the
Khalifa, Thus at the very beginning of his Khilafat, Hazrat Ali had to face administrative crisis in the
country. The failure of his nominees to assume office as the govermors of Syria and Kufa thus emerged
as a pront challenge to him. é |
Battle of Camel (Jamal)
After Hazrat Ali had assumed office, the rebels left for their home towns. But even then there was no
peace in the city of Madinah. The Umayyads who had become quite powerful in Syria. raised the cry of
revenge for the blood of Hazrat Usman. The blood-stained clothes of Hazrat Usman and the fingers of his
wife which had been cut while she defended her husband were exhibited in _ the mosque at Damascus.
Many people in Makkah and Madinah also joined in this bia for revenge. They requested the new Khalifa
to peso the Sesan of
was not the work of a son individuals who could be kia Gilid k wie keeping in view the political situation in
the country, refused to comply with their request. He told: them that he would take necessary steps
against these assassins aftér restoring peace in the Islamic world. This provided an opportunity to the
mischief-mongers and the hypocrites to create trouble and instigate people against Hazrat Ali.
In.the meantime, when Talha and Zubair, who were the first to acknowledge: Hazrat Ali as the Khalifa,
saw that he was taking no positive steps to apprehend Hazrat Usman’s assassins and punish them,
became enraged. They a ch
- Hazrat Aisha who was herself deeply grieved at Hazrat Usman’s ider They i prevailed upon her to join
them in demanding revenge for the late Khalifa’s murder. They raised an army and persuaded Hazrat
Aisha to accompany them. . Hazrat Ali sent his son Hassan to Kufa, from where he was successful in
raising
an army of ten thousand men. The two armies met near Basra. Hazrat Ali, who had a very high regard for
Hazrat Aisha did not wish to nes and sent one of

213
Hazrat Aisha was riding was wounded and brought down. Thereafter there was reconciliation between
Hazrat Ali and Hazrat Aisha: He treated her with respect and honour and sent her to Madinah escorted by
her brother, ~ Muhammad bin Abu Bakr. Back in Madinah, she led a retired life and never took part in
politics again. is ABs _ As a result of the victory at Basra, Hazrat Ali’s Khilafat came to be acknowledged
by the entire Muslim world except Syria. This battle was the first civil war between Muslims. Unfortunately,
it set an example for the Muslims to fight among themselves over secular matters.
Battle of Siffin | | Ss.
After his election as Khalifa, Hazrat Ali deposed Muawiya from the governorship of Syria. Muawiya,
however, refused to vacate the office. Under his influence, no one in Syria took the oath of allegiance to
the new Khalifa. In order to undermine the authority of Hazrat Ali, Muawiya started a campaign to instigate
the people against him. He raised a cry for revenge for the blood of Hazrat Usman and displayed the
blood-stained clothes of Hazrat Usman and the fingers of Hazrat Usman’s wife in the mosque at
Damascus. He went so far as to accuse Hazrat Ali of being an accomplice in the murder of Hazrat
Usman. He said that the election of Hazrat Ali was illegal as it was held under the pressure of rebels who
had assassinated Hazrat Usman. When Talha and Zubair were killed at Basra, Muawiya presented them
as martyrs who had laid down their lives in seeking revenge for the blood of Hazrat Usman. He also
criticised Hazrat Ali for the ill-treatment of Hazrat Aisha. As a result, not only Syria, but Iraq and Iran also
were won over by this propaganda. After the election of
_ Hazrat Ali, within a year, Muawiya gained enough strength to take up offensive -| |
against the Khalifa. Hazrat Ali did not wish that Muslims should fight among
themselves. So he wrote to Muawiya that since the people who had elected |
Hazrat Abu Bakr, Umar and Usman had accepted him as Khalifa, Muawiya and his followers must also
accept him as such. Otherwise they should be ready to face the consequences, meaning a war.
Muawiya’s reply was that | j 214 TR :

214
TEEF w ar
a} T ot
— -m | a
A
Ti
2 j nA
a7
T. eis oe we ~ Pik

aie i = e e U e E See SS
Hazrat Ali must first Gad over SAMEA S assassins to him before further
negotiations. o When war between Hazrat Ali and Ameer Muawiya became inevitable, oy % preparations
for a battle were made by both the sides. The Khalifa managed to a raise an army of eighty to ninety
thousand. Muawiya also with a large army
proceeded against him. Both the armies met at Siffin.
The two armies that camped at Siffin were the largest armies so far assembled in the history of Islam. For
several months, the rival soldiers remained facing a each other. Except occasional skirmishes, no
decisive battle took place. ve | Hazrat Ali did not want to shed Muslim blood in vain. So he sent
messengers ~ to Muawiya asking him to submit in the interest of the unity of Islam. Muawiya ey $ in reply
demanded that the assassins of Hazrat Usman should be punished p | first. Thereafter, all negotiations for
peace broke down and both the sides got | | ready for war. | | | The main battle began on the 8th of Safar
37 A.H. On the fourth day, the = | position of Muawiya’s army began worsening. In order to avoid a
crushing w i defeat, Muawiya on the advice of Amr bin Aas, ordered the soldiers in the = -front ranks’to
fasten the Quran to their lances as a sign that war should cease | | now. Hazrat Ali warned his men not to
fall into this trap, but to fight till the i Pies - end. But his exhortations had no effect and many officers of his
army refused © -= | to fight. Some even said that if war was not stopped immediately, they would = fight
against Hazrat Ali's army. The Khalifa was compelled to recall his forces. iE Thereafter fighting stopped.
| After the cessation of hostilities, it was decided that the matter be referred to E arbitration. Abu Musa
Ashari was appointed arbitrator on behalf of Hazrat Ali PE
H _ and Amr bin Aas on behalf of Muawiya. They were to settle the dispute in | | a Š accordance with the
Holy Quran and Sunnah and announce their decision by oe aj the month of Ramazan. In the meantime,
all hostilities were to cease. After the =
signing of this agreement Hazrat Ali left Siffin-for Kufa. |
Hazrat Ali left the battlefield of Siffin with a heavy heart. There were heavy casualties on both the sides
and he mourned the death of so many Muslims. He | had lost some of his best supporters. He felt
distressed that only one generation = = after the death of the Holy Prophet™*, the Muslim nation had lost
its unity and —— — its Islamic charatter. pi
The Battle of Siffin led to the birth of the first sect among the Muslims that | came to be known as the
Kharijites. I faces
l
J CE A a . | | i : 4 Pe Kharijites | i tas
The term, Kharijites literally means separatists or outgoers. These people —
had taken part in the revolt against Hazrat Usman and were involved in his i murder. When Muawiya
raised the cry for revenge for the blood of Hazrat o; Usman, they allied themselves with Hazrat Ali and
fought on his side in the ` ms
) RSME a lo Bi Te a

E =f
215
Battles of Camel and Siffin. When the troops of Muawiya asked for cease-fire, ` they responded to the call
and forced Hazrat Ali to suspend hostilities, although | victory for his forces was near. In order to support
their stand, they: maintained that they stood for the | establishment of the Kingdom of Allah on earth.
They: held that they alone were true believers and they. had the right to kill unbelievers. They considered
Hazrat Abu Bakr and Hazrat Umar as the only lawful Khalifas and declared
others as usyrpers.
On the way to Kufa, they insisted that Hazrat Ali should attack the Syrians. — The Khalifa, however,
replied that he could not break the agreement signed by him. When they arrived near Kufa, twelve
thousand 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. That is why they are gore as om Ses |
si Arbitration
In accordance with the arbitration agreement aai between Hazrat Ali
and Muawiya, Abu Musa Ashari and Amr bin Aas met at Dumat-ul-Jandal, a
place between Kufa and Damascus. When the time for making the announcement came, Abu Musa
announced that after consulting Amr, they had decided that both Hazrat Ali and Muawiyą should be
deposed and the people be given the right to elect anyone they liked as their Khalifa. Amr announced that
he agreed with Abu Musa in the joint decision to depose Hazrat
Ali, but he, himself. had decided to retain Muawiya on his post. This decision - was in favour of Muawiya
and against Hazrat Ali who was shocked by it. - According to the terms of the agreement, Hazrat Ali had
to accept the decision -
and resign from the Khilafat. But as the decision was one-sided, it was not accepted and the only oprol
left with Hazrat Ali was to fight nee Muawiya once eg eat $
Battle of Nalicawan BE While Hazrat Ali made preparations to attack Muawiya, the Kharijites from all over
the country collected at Nahrawan and began to create problems. Hazrat Ali,
therefore, marched with his forces to Nahrawan. The Kharijites fought desperately
but were outnumbered by the forces of Khalifa. Hazrat Ali inflicted a crushing defeat on them. Out of four
thousand Kharijites only a few dozen managed to escape; the rest were killed. Those who escaped
vowed to take revenge. l
Hazrat Ali won a decisive battle at Nahrawan: But it proved to be a hollow victory because it diverted the
attention of Hazrat Ali from his main struggle against Muawiya. It also paved the way to the assassination
of Hazrat Ali: Two years later, he was assassinated by a Kharijite. | i

216

Fall of £ Egypt
From Nahrawan, Hazrat Ali wey to move against Muawiya. But his troops disobeyed his orders and
deserted him. Muawiya took full advantage of this disobedience and cowardice. He ordered Amr bin Aas
to invade Egypt. The Governor of Egypt was defeated by Amr. and Egypt came under the sway of
_ Muawiya. The loss of Egypt was a severe blow to the Khilafat of Hazrat Ali.
After this, rebellions broke out all over the land and the Khalifa, considering the situation serious, agreed
to conclude a treaty with Muawiya. It was decided — that Muawiya should rule over Syria and Egypt and
the rest of the Islamic Empire should remain under Hazrat Ali. Thus, the conflict between Hazrat Ali and
Muawiya came to an end. The compromise between the two dealt a death blow to mischief-makers and
they now tried to get rid of the Khalifa.
Martyrdom ; geo
After the Battle of Nahrawan, the Kharijites had Become bitter enemies of Hazrat Ali. Those who survived
the disaster at Nahrawan wanted to take revenge for their friends who were killed in the battle.
In 40 A.H. some of the Kharijites assembled in Makkah and decided to kill Hazrat Ali, Muawiya and Amr
bin Aas simultaneously. Abdur Rehman bin Muljim, was selected to assassinate Hazrat Ali. On the 18th of
Ramazan, 40 A.H., while Hazrat Ali was leading the morning prayers in the mosque at Kufa,
1" - _ Ibn Muljim attacked- him with a poisonous sword. The wounds proved fatal
and the fourth Khalifa of Islam died on the 21st of Ramazan. His son, Hassan, killed Ibn Muljim the next
day in accordance with Hazrat Ali’s will. There are different versions as to the place of Hazrat Ali’s burial.
The majority of the people hold that he was buried in Najaf. Hazrat Ali did not name anyone as his
successor,
‘Administration
_ The whole period of Hazrat Ali’s Khilafat passed in civil wars, so he had no — time or chance to pay
proper attention to administration. or conquests. He _ however deserves credit for whatever he was able
to achieve during his short
Khilafat.
Hazrat Ali administered the state on the lines laid down by the previous khalifas without making any
amendments to the rules and regulations. For example, when the Jews who had been banished from
Hijaz to Najran by Hazrat Umar wanted to came back, he did not allow uy and said: “Whose decision can-
be better than: that of Umar?” R
The division of the provinces remained the same as during the time of Hazrat Umar, with few exceptions.
First, the capital was changed from Madinah to Kufah. Secondly, the officers and governors were
changed. |

Hazrat Ali paid special attention to army requirements. Many cantonments and fortresses were built
during his Khilafat. He was. very strict in safeguarding the state treasury.
Hazrat Ali kept a strict watch on his officers who sdmninisianed justice. He would check the goods to be
sold and their prices in the market. He was very particular in taking care of non-Muslims.
Character
Hazrat Ali was an embodiment of Islamic values. He was well kaos for his piety and religious devotion. He
had memorized the. Holy Quran and he could quote verses to suit every occasion. He was truthful and
honest, humble and simple in habits, generous and liberal in giving charity. Even as Khalifa, he lived in an
ordinary house. He was a brave warrior and an able general. He fought many battles in his lifetime and in
all encounters his rivals- were killed. For his unusual bravey, he won the titles of Asadullah, the lion of
God and Haider-e-Karrar, the warrior whom nobody could match,
Hazrat Ali was chivalrous and forgiving. Justice Syed Ameer Ali in a his book, ‘The History of Saracens’,
says about Hazrat Ali: ; |
“With his dying breath he inculcated lessons of charity, love, humility and self abnegation to his sons. He
expressly ordered them that no harshness should be shown towards his murderer who should be
executed with one blow.” = Hazrat Ali was a great scholar and philosopher with great depth in his —
thoughts. He was known for his wisdom and learning. The Holy Prophet™ had once said:
“If i am the city of knowledge, verily, Ali is its gate.” /
Hazrat Ali's knowledge extended to many disciplines such as mathematics, . physics, astronomy. He was
an orator and poet and a skilful administrator. —
The greatness of Hazrat Ali’s character has been testified by many Muslim and non-Muslim writers.
Professor Hitti in his book ‘History of the Arabs," says:
“Valiant in battle, wise in- counsel: eloquent in speech, true to his friends, magnanimous to his foes, Ali
became both the paragon of Muslim nobility: and chivalry.”
In his book, 'A Literary History of the Arabs,’ Nicholson says:
“Ali was a gallant warrior, a true friend and a generous foe.”
Shah Waliullah has observed: |
“Chivalry and strength of character, humanity and sincerity which are attributes of great men were
represented in abundance by Hazrat Ali”.
And Syed Ameer Ali says in his book ‘History of the Saracens’:
“His bravery won him the title of Lion of God and his learning that of Gate of Knowledge.” |

218

To sum up, sada Hazrat Ali is one of the greatest Muslims Islam has produced after the Holy Prophet, He
richly. deserves the titles “Lion of Allah” for his bravery and “Gate a Knowledge” for his learning.
Relations with Other Nations pron the Khilafat of Rightly Khalifan
~ Political relations with other nations began in the period of the Prophet™* and continued during the
Khilafat of the first four Khalifas.
The Holy Prophet" had entered into a treaty with the Christians of Najran, according to which no church
was to be demolished and their priests would not be exiled. The last words of this treaty are: “This treaty
includes the safety of their property, life, land, religion, present or absent people, in short, everything
which is in their possession.”
Hazrat Abu Bakr renewed this treaty during his Khilafat. Another treaty, was signed with the Christians of
Hira by Khalid bin Walid. These and many other treaties were maintained by Hazrat Umar, Hazrat Usman
and Hazrat Ali. —
Many treaties were signed during the Khilafat of Hazrat Umar, the most comprehensive among them was
executed by Abu Ubaidah with the Spi of Syria.
All treaties entered into with Zimmis were fulfilled by the Khalifas. The charter which Hazrat Umar sent to
Abu Ubaidah contained these words: “Stop the Muslims from doing injustice and harm, from eating their
properties
| - unlawfully and fulfil the rights which you have given to them.”
At the time of his death, Hazrat Umar made, a will regarding the Zimmis in _ these words: “I bequeath my
successor with the liability of Allah and His — Prophet™" regarding the treaties made with ioe, support
them and do not unduly burden them.”
The rights of life, honour id property of the Muslims and ths Zidiniis were considered to be the same.
During the Khilafat of Hazrat Ali, a Muslim killed a Zimmi. Hazrat Ali ordered the Muslim to be killed, but
the brothers of the murdered person pardoned him. Hazrat Abu Bakr and Hazrat Umar fixed the blood
money of a Zimmi equal to that of a Muslim. |
The religious freedom which these people enjoyed can be judged from an event that took place during the
Khilafat of Hazrat Umar who invited his slave to accept Islam and quoted the Quranic verse: “Let there be
no compulsion in religion.” (2: 256)
The poor and disabled Zimmis were not only exempt from paying Jizya (a tax taken from non-Muslims
living in a Muslim state) but a stipend was fixed for them from the state treasury. During the Khilafat of
Hazrat Abu Bakr, - Khalid bin Walid had entered into a treaty with the Christians of Hira which
219

219

Seiten Eight “Articles of F aith

Introduction The fundamental beliefs, which serve as the foundation of a religion, are
called its doctrines or articles of faith. All the prophets of Allah, in their attempts -
to reform mankind, concentrated mainly on transferring their beliefs to their followers. The Holy
Prophet’™*, too, began propagating his message by _ focusing attention on these beliefs. — These
beliefs are stated in Iman-e-Mufassal which. says: i “I believe in Allah, in His angels, in His books, in His
messengers, in the ‘Last Day and in the fact that petites good or bad, is decided by Aiks, the Almighty,
and in life after Death.” ` The Holy Quran says: vong | “O you who believe! Believe in Allah and His
messenger and the scripture which He hath sent to His messenger and the scripture which He sent to
those before (him). Any who denieth Allah, His angels, His books, His messengers 3 _and the Day of
Judgement hath gone far, far astray. ” (4:136) . E And also: “... It is righteousness to believe in Allah and
the Last Day and Dea -=e angels and e book and the messengers ...... f2: ie Al l _ The fundamental
beliefs or wie of faith are: ie
Unity or Oneness of Allah angels srr | . Revealed books |
Prophets 7
Life after death
Pre-destination and decree-

221

- SECTION EIGHT — Six Articles of Faith SEER i | a

ens or Oneness of Allah
Belief in the Unity and Oneness of Allah — Tauhid is the first and main principle of the Islamic faith.
Itrmeans that Allah is the Supreme Being, the Creator, Sustainer and Master of the universe, the Highest
Authority and exclusively worthy of worship. The first Surah of the Holy Quran begins with the words:
“Praise be to Allah, the Cherisher and Sustainer of the worlds.” (1:2)
Tauhid is the belief in Allah with all His powers. Allah is All-knowihg, All- wise, and All-powerful. He is and
will always be. He has no beginning and no © end. He is the First and the Last. He has no parents or son.
He has no partners’ of any sort in His attributes, power, work and dominion. The Quran says: 3
No son has He begotten, : ‘nor has He a partner in His dominion...
"The Quran has laid the greatest emphasis on Allah’s absolute Unity and Oneness. The concept has
been summed up in Surah Ikhlas of the Holy Quran, which says: |
“Say He is Allah, the One and Only; Allah, the Eternal, the Absolute; He begetteth not, nor is He begotten.
And there is none like unto Him.” (112:1-4)
At another place, we are told:
“Allah! There is no god but He the Living, the Self-subsisting, Bernat (2:255)
And again: “There is nothing whatever like unto Him and He is the One that hears and sees (all things).”
(42:11)
Islam emphatically proclaims that Allah, the Creator is not bound by any of the limitations of human.
beings or of anything else He has created. He has no body, nor form, no physical attributes, nor
characteristics. He is the Ori ginator and Fashioner of the universe with its vast and perfect system, the
One Who sustains it and keeps it functioning according to His laws and plans.
Allah is beyond anything which the mind or senses of man can grasp or comprehend or imagine. He is
above having any similarity to any of His creations for He alone is the Creator and everything else is
created by Him. He - alone is Divine and no other human being or any other creature can share His
Divinity or His unique attributes. Allah is always concerned and involved with every single part of His
creation. All His creations exist and fulfill their functions
222

222
by His command and will. For ‘His concern is not only in creating, but also in sustaining and providing for
His creatures, in guiding, regulating and maintaining them. : | woah |
The vast universe with its flawless system clearly indicates that there is one Creator and one Controller.
The sun, the moon, the galaxy and the whole — universe obey the laws of the Supreme Authority. There
is complete harmony © and everything is set perfectly inthe system. There is no flaw and no need for
improvement in it. Had there been more than one creator and controller, there = would have been chaos
and confusion, the Quran says: 3
“If there were in the heavens and the earth other gods besides Allah, there would have been confusion in
both ......" (21 722) |
But there is no conflict and disorder in the universe. This perfect order and -combination is the proof of the
presence of one powerful Creator and Regulator.
Allah has created everything in the earth and heavens for the service of ‘mankind. When a person
surrenders himself to Allah’s commands, he gains superiority over all other creatures in the universe.
Tauhid shapes and regulates the entire course of a Muslim’s life. A believer in Tauhid is sure that Allah
knows and sees everything, so he is restrained from committing a sin even secretly in the darkness of the
night, because of his firm conviction that Allah sees everything all the time. 7 A person who truly and
whole heartedly believes that Allah alone is the Master of the universe, the sole Authority and Law-giver
and he himself is a humble servant before Him, will not obey or give his devotion or allegiance to other
deities besides Allah. He would reject them all and submit himself to Allah alone and strive with all his
might and energies against serving any deities other than Allah. . ys
Shirk
Associating partners with Allah is called Shirk. Shirk is tħe worship of idols, and offering prayers and
supplications to anyone, dead or living, believing that they hold the same attributes in a lesser degree
than Him. Thus, the belief that Allah is not Sovereign or Independent and Sole Dispenser of affairs of the
world and that other deities can intercede with Him is Shirk. To implore any other being besides Allah to
grant any wishes or answer prayers is also Shirk. The Quran considers Shirk to be an unpardonable sin. It
says: “Allah forgives not that partners should be set up with Him; but He forgives anything else to whom
He pleases; to set up partners with Allah is to devise a sin most heinous indeed.” (4: 48) ~
Man has been created as lord of creation and everything in nature has been placed under his control. By
worshipping other beings besides Allah man debases himself. The Quran says: ss
223
223

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.
The Holy Prophet’ said that angels have no share in Allah’s Divinity. To worship them and to ask for their
help is degrading and debasing for man. On
the very first day of Adam’s creation, Allah told the angels to prostrate before -
Adam and granted him greater knowledge than they possessed. Allah conveyed His revelations to
prophets including Hazrat Muhammad" through an angel, Hazrat Jibrael. In the Holy Qurat, angels are
"Spoken of as ‘messengers’. The Quran says:
“He doth send down His angels with inspiration of His command to such of - :
His servants as He pleaseth ....” ( 16:2)
Because of the importance of angels as messengers of Divine revelation to prophets, belief in them is a
fundamental article of faith in Islam.
Angels act as Allah’s agents and serve Him in many ways. They are created of light and unlike jinn and
men have not been endowed with a free will. They
are absolutely obedient to Allah’s commands and: are engaged in worship and
service to Him. They are sent to protect men, to administer Allah’s punishments, to carry His messages
and to perform various other functions. Angels are heavenly beings not visible to ordinary mortals and
belong to
the category of the unseen, unless they appear in human form. Angles brought
messages from Allah to Hazrat Zakaria and to Hazrat Maryam before whom they appeared in human
form. Angels also appeared in human form before Hazrat Ibrahim to give him the glad tidings of the birth
of a son. Hazrat Lut was also warned by angels in human form of the impending doom of his wicked
people and told tg leave the town that was going to be destroyed. Angels have been given the necessary
qualities and powers to carry out their duties by Allah. They are not His daughters nor are they objects of
worship. They have no knowledge except what Allah has taught them; they obey Allah and act on His
commands. They prostrated before Adam when Allah commanded
them to do so. Angels glorify and praise Allah. They never get tired. They do not
need sleep, nor do they require the things: needed by human beings.
Angels have various functions and duties. They act as Allah’s messengers
225
ni Pr ee i EP ei i d A Ty E. FaR i s í sill b AM ' d fed Poa * a. Me ad ry i 7 ° à í ‘ J oi a Wil ieee) AE ma
r ae ae
e Shrey NN 1A
ae E he eet ay Pr i Y
a
ly
UENIT Da de AEN, ANIT i trite TARA me |
ARA
0 Tr,
y
ANTS r yta PREA Fea
3s as e Sa
a i bj á = T PU e vile wre
A oe
Fi
fore
la ~

but do not descend except by Allah's command. They aenga the hearts of
the righteous believers and are their protectors: At the Battle of Badr, they helped and strengthened the
hearts of the believers and put terror into the- hearts of the unbelievers. They implore forgiveness for the
believers but they can offer no intercession for them. They send blessings on the Holy Prophet?" and the
believers.
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 incharge of Paradise i is Rizwan while
Malik rules over
Hell. `
Angels record man’s words and deeds. Two angels who record all his deeds upto the moment of his
death attend each human. This record will be presented to him on the Day of Tule. They are called the
‘respected recorders.’ The Quran: says:
“But verily, over you (are appointed angels) to protect you - kind and ah
honourable, writing down (your deeds).” (82:10-11)
The two angels, called Munkar and Nakir question the dead in their graves.
There are many angels, the prominent among them are:
1) Hazrat Jibrael: He is the chief among the angels. He is said to have revealed the Quran to the Holy
Prophet™* and also brought revelations to other prophets before him. He is also ie messenger through
whom Allah speaks to His prophets.
Hazrat Izrael, also called the angel of death | is ‘responsible tor taking our — souls upon death.
_ Hazrat Israfil who will blow he trumpet at the time of the end of the world, that is, on the Day of
Judgement. Hazrat Mikail: He is charged to look after the universe, movement of the stars, planets and
galaxies and the forces of nature. He is responsible for rain and providing provision to people at Allah’s
command.

226
SECTION EIGHT Six Articles of Faith ae air sag 3 SENEE
Revealed Books
Human beings are the servants of Allah and His agents on earth who need - guidance to carry out their
various duties and responsibilities. This guidance is — contained in the books of revelation sent to
mankind through prophets and messengers. Belief in the reality of Allah’s guidance to mankind in the form
of revealed books is an article of faith in Islam,
Allah, who has created for man all things that are on the earth and has made subservient to him all that is
in the heavens and on the earth, has provided „everything for man’s physical needs, has also provided
him with spiritual - guidance.
Revelation is the name given to the means of communication employed by Allah for conveying His
command and messages to prophets and apostles. Revelation is not due to the prophet’s own thoughts,
intelligence or knowledge. It is not acquired through study or learning nor is it earned through labour but >
it is a special gift from Allah.
= About the various methods employed by Allah for communicating His commandments to His apostles,
the Quran says: |
“It is not fitting for a man that Allah should speak to him scene by inspiration,
or from behind a veil or by the sending of a messenger to reveal with Allah's permission what. Allah wills:
....” (42:51) __ The guidance sent by Allah from time to time to His messengers was basically the same.
The principles of religion relating to the Unity of Allah, His Attributes, prayer, belief in prophethood, the
Day of Judgement and the concept of reward and punishment for one’s deeds in the life Hereafter are
common to all the | revealed books. However, as the needs of the people differed in different periods, the
details of the laws given in these books also varied.
Each of the previous apostles and prophets was sent to some particular nation, people or tribe and
therefore, the revelation sent to each was intended for the guidance of his people. It was not intended to
be universal because humanity had not yet reached the stage of readiness for such a comprehensive and
final
guidance from Allah. This is clear from what the Quran : states concerning the . |
messages given to various prophets. Moreover, by the time of the Holy Prophet", the books covalent upto
that time had either been totally lost, or their original message distorted. Allah

So EY, FTL = ‘ik a SEG tbeiefore sent a final and TER revelation in the form of the Holy TEAR The Holy
Quran is the only revealed scripture, which has been preserved to the present time in its exact, original
form and language. Although parts of the earlier revealed books still survive, they are so intermixed with
additions and alterations that it is very difficult to determine what part of them actually forms the original
message sent by Allah. The Holy Quran does not mention all the prophets nor all the revealed books. It
only mentions revelations sent to Hazrat Nuh, Hazrat Ibrahim, Hazrat Ismail, Hazrat Ishaq, Hazrat Daud,
Hazrat Musa,
Hazrat Isa and the Holy Prophet Muhammad’™*.
The revealed books mentioned by name in the Holy Quran are:
1) Sahifas revealed to Hazrat Adam, Hazrat Ibrahim and other prophets.
2) Zabur granted to Hazrat Daud. —
3) Taurat revealed to Hazrat Musa. About it, the Quran says:
“And before this was the book of Moses as a Pu and a mercy ayia”
; (46: 12)
Aien to the Holy Quran, the book tevealed to Hazrat Musa contained eitidaice. Allah’s commands and
warnings for the Bani Israel who failed to act according to its teachings. They distorted and perverted
Allah’s word. No copy: of the original Taurat is now available.
"AN Injeel, granted to Hazrat Isa. About this book, the Quran says:
“And in their footsteps We sent Jesus the son of Mary, confirming the law that had come before him: We
sent him the. gospel: therein was guidance and light, and confirmation of the law that had come before
him: a guidance and an adomonition to those who fear Allah.” (5:46)
The Injeel confirmed the Taurat and contained guidance and light for the Bani Israel. According to the
Holy Quran, Allah took a covenant from those who call themselves Christians, but they forgot the
message that was sent to them and failed to act according to its teachings. |
5) The Holy Quran is the last and the most comprehensive book revealed by Allah to His last messenger,
Hazrat Muhammad", through Hazrat Jibrael. It was not sent down by Allah all at once. Its revelation to the
Holy Prophet was spread over a period of twenty-three years. The Holy Quran confirms the previous
revelations, and points out and corrects some of the errors that had - crept into the earlier revealed books.
‘Thus, the Holy Quran perfects and completes Divine Revelation.
The Quran speaks of the attributes of Allah and His power, of man’s relationship and responsibility to Him,
of the certainty of the coming of the: Last Day and the life hereafter. It contains instructions about the
principles of Islam and the method of worship and guides mankind to the right path. It lays — down moral
and ethical principles to govern all aspects of human life, both individual and collective. It narrates the
stories of some of the earlier prophets and | nations as an example and encouragement to the Prophet?"
and his
| EA 228 | CF a EE OE EE ES O

228
community and as a warning to those who deny Allah. Its main bene: repeated again and again is the
reality of Allah’s Supreme Power and man’s position as- His slave and vicegerent who is accountable to
Him in everything.
About the Holy Quran Allah says:
“This is the Book; in it is guidance sure, without doubt, to those who fear- Allah; who believe in the
Unseen, are steadfast in prayer and spend out of _ what we have provided for them; and who believe in
the revelation sent to thee and sent before thy time, and (in their hearts) have the assurance of the
Hereafter; They are on ( true guidance) from their Lord, and it is these who will prosper.” (2:2-5) ` |
Quran is undoubtedly the only revealed book that remains in the same form today as it was fourteen
hundred years ago. This is because Allah Himself promised to safeguard it from corruption and change.
Allah says: .
“We have, without doubt, sent down the message and We will assuredly guard it (from corruption)” (15:9)
z
The Holy Quran is a book for reading, reciting and learning. In fact, prayers cannot be complete without
the recitation of some parts of the Quran.
The Holy Prophet™* laid great emphasis on memorizing the Holy Quran. There is authentic proof to show
that as soon as the Holy Prophet™ received a revelation, he would ask his scribes to write it down. The
Quran was committed to memory as well as written down during the lifetime of the Holy Prophet". The
Quran was complete with the same arrangement of chapters and verses that we have now, at the timé of
the death of the Holy Prophet". .
The Quran is not only a blessed book, but also a complete code of life. We must, therefore, study it with
the object of acting in all matters according to its teachings. We must mould our lives according to the
guidance contained in the Holy Quran and abstain from whatever is against its teachings. The success of
human beings on this earth and in the life after death depends on obedience to the Quranic teachings and
principles. These are as valid and binding today _ as when they were first revealed. Though the style and
mode of human life have changed, the ultimate realities, the nature of good and evil and man’s own
nature are unalterable SS Te ee a Ce pmo sis i eas in the world.

SECTION. EIGHE n i <s-<s, | Six Articles of Faith RRR ramon Capio | cer semmnammneranmez sms E
Prophets
Belief in Allah's messengers and prophets is an article of faith in Islam.
The word prophet — Nabi — denotes one who is very near to Allah through the total surrender of his
entire being to Him and who receives revelations from Him which serve as a source of guidance for men.
If the revelation is in the form of a scripture, the prophet is, in addition, a messenger — Rasul — as well.
Islam holds that a prophet possesses the following characteristics: he is absolutely truthful, he is free of all
sins, he delivers the messages from Allah without any omission or concealment and he has the highest
order of intelligence | and mental ability.
According to the Quran, all the apostles and prophets sent by Allah were _ men, had wives and children
and were mortal. All of them taught in the language of the people to whom they were sent. At the same
time, the Quran tells us that - they were good and truthful, Allah favoured them above all others, chose
them and guided them and conferred His grace upon them. He gave them the Book and prophethood and
sent them for the guidance of their people. The Holy Quran insists that the prophets were raised to be
obeyed and followed: they called their followers to profess and follow the Divine code of rules to regulate
their life. There are numerous verses in the Quran in which emphasis is laid on obedience to the prophets
and following their example.
It says:
“We sent not a messenger, but to be obeyed, in pOresie with the will of 7 Allah.” (4:64)
The unbelievers scoffed at them and ee them but they bore it patiently. Some of them were endowed with
more gifts than the others, but Muslims are asked to believe in al! of them, to respect them and to make
no distinction amongst them. The Quran says: |
„We make no distinction...... between one and another of His wiessengers. a (2: -285)
The Quran tells us that Allah always helped His apostles and prophets and punished and destroyed the
wicked non-believers. The apostles and prophets will be questioned on the Day of Judgement about the
response of their people to their mission.
Allah sent prophets to mankind from amongst themselves for their guidance
: 230

230
‘and reformation because a man can best serve as an example and a guide for — his own race. The
message could have been conveyed by the angels, but they belong to a different class of beings and
cannot serve as models for men. The Quran says:
| If there were settled on earth, angels walking about in peace and quiet, we should certainly have sent
them down from the heavens an angri for a messenger.” (17:95)
‘All the prophets who preceded Hazrat Muhammad™* were sent with a message of warning and
guidance to a particular people. None of their messages was intended to be universal, until the last
messenger, Hazrat Muhammad? was entrusted with the final and complete guidance for the whole of
humanity for all times to come.
The Quran says that Allah sent a warner and guide to every nation and it- mentions the names of many of
them. According to a tradition of the Holy Prophet", their number is said to be 1,24,000. (Islam Beliefs and
Teachings by Ghulam Sarwar) |
At the beginning of the line was Hazrat Adam, who was To the first human being. Allah bestowed
prophethood on him and gave him guidance for himself and his descendants. The first human beings on
earth were true believers in one Allah, and submitted to His guidance. But, gradually over a period of `
time, they became idolators, until Allah raised a new messenger from amongst them to recall them to the
truth. The Quran mentions Hazrat Nuh, who brought a message of warning to his people. They refused to
listen and were destroyed by the flood. The next major prophet whose history is narrated in the Quran is
Hazrat Ibrahim, Although he grew up among idolators, he surrendered himself -to Allah with such total
submission that Allah made him an example for people of all times. From Hazrat Ibrahim came a long line
of prophets through his two- sons — Hazrat Ismail and Hazrat Ishaq. From Hazrat Ishaq a number of
prophets _ came which include Hazrat Yaqoob, Hazrat Yusuf, Hazrat Musa, Hazrat Daud, Hazrat
Sulaiman, Hazrat Yahya and Hazrat Isa. Hazrat Ismail was the ancestor of the Arabs and Hazrat
Muhammad™ was among his descendants.
Many prophets came to this world. The last in the line of prophets is the Holy Prophet Muhammad who is
termed as “the seal of the prophets. ft ag
The Quran says that the appearance of the Holy Prophet®" was foretold by previous prophets. His
distinguishing feature was that he confirmed. the truth of all the prophets that preceded him. He not only
conveyed the message — ‘revealed to him, but also explained and acted upon it himself and after —
demonstration, urged the people to follow it for their own benefit.
The Prophethood of Hazrat Muhammad is distinguished in many ways:
1. It is universal, that means that the Holy Prophet"™" was not sent for any particular country or
community but for the whole world and the entire mankind. Allah says in the Holy Quran:
231

231

“We have not sent thee but as a universal ( Messenger) to men, giving them glad tidings and warning
them (against sin)... Pen (34: Dey = :
And the Holy Prophet” also confirmed chia:
“Every prophet who preceded me was sent especially to his own people but - I have been sent as a
Prophet for all mankind.”
2. The Prophethood of the Holy Prophet*™ is eternal. With bim, the chain of revelation and Prophethood
has come to an end. The Quran says:
“But he is the messenger of Allah and the Seal of the MERR ”(33:40)
-The Holy Prophet?™ said:
_ “Whenever a prophet perished, another prophet followed kön and surely there will be no prophet after
me.” (Bukhari)
3. The religion and the Divine law which the Holy Prophet™™* LERT i. perfect in all respects. This
distinction was not enjoyed by any athe religion. The Quran says:
- “This day have I perfected your religion T you, completed My favour upon you, and have chosen for you
Islam as your religion.” (5:3) i
Through the Holy Prophet™ a perfect law was given to suit the requirements of all ages and for all
countries and this law that is, the Holy Quran was guarded against all corruptions. The life of the Holy
Prophet" is an explanation of the Holy Quran as confirmed by his wife Hazrat Aisha:
“His morals are the Quran.”
It means that while the Holy Quran was the command, the Prope’ life was an example of the teachings of
the Qur
The Quran compares his personality to the iii, while the previous PENE were like lamps. Just as the light
of the sun cannot be substituted by any other — light and is universal, similarly, after the advent of the
Holy aoad no hecessity is felt of any other Hikes to follow him.

232

SECTION EIGHT we Six Articles of Faith MEE (lt E E

‘Life After Death
Beliet in life after death, which pertains to the Day of Judgement, bodily resurrection, Heaven and Hell, is
one of the articles of faith in Islam. The word, generally, used in the Quran to indicate the life after death is
Al-Akhirah.
The Holy Quran gives great importance to this belief, placing it next in importance to faith in Allah at many
places in the Holy Quran. It says *
Any who believe in Allah and the last Day and work Tighteonsness shall ‘ces ikeir reward with their
Lord......” (2:62).
A man’s life on this earth side with his death, after which econ life begins in the state of Barzakh, which is
an intermediate state in which the soul is placed after death till the 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 déeds. In this connection, a companion reported that the Holy Prophet’ said;
“When a man dies, his abode (in next life) is brought before him morning and evening, in Paradise if he is
one of the inmates of Paradise, and in sire if he is.
one of the inmates of Hell.” (Muslim) .. | The Quran describes the events of the last day in a very clear
and awe- inspiring language. It says that at a time known only to Allah this world will be brought to an end
with a deafening noise. The earth will split apart and become a level stretch, the mountains will crumble to
dust and will fly here and there ~ like wool. The sun will be folded up, the moon will be in darkness, the
stars - will become dim and fall, the oceans will boil over and burst forth. All landmarks - on this earth will
be lost, the world will cease to be in the form we see now. ‘There will be a new heaven and a new earth.
The Quran Says: “One day, the
-~ earth will be changed to a different earth and so will be the Heavens” (14:48)
_ All those who are alive on earth at that time will die. Then the bodies of the dead will be raised from their
graves and rejoined with their souls. All men will then stand before Allah to give an account of their
actions in this world. They
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 Quran says: “Then he who is given his record

233
in his right hand, soon will his account be taken by an easy SEER and he
will turn to his people, rejoicing! But he who is given his record behind his
back soon will he ery for perdition, and he will enter a blazing fire. $ (84: 7-12) No injustice will be done on
the Day of Judgement. People’s hands feet and tongues will bear witness against them. There will be no
bargaining, no friend- ship or intercession, Parents, children, spouses and relatives will be of no avail. The
Quran says: ‘At length, when there comes the deafening noise that Da y shall a man flee from his own
brother, and from his mother and his father, and from his wife and his children. Each one of them, that
Day, will have enough concern (of his own) to make him indifferent to the others: (80: 33-37) Those who
rejected Allah and ignored His guidance and the- warning _ conveyed through His Messengers and
Prophets will be thrown into Hell, a terrible and fearsome abode which the Quran describes as: “The fire
of (the - wrath of) Allah kindled (to a blaze) which doth mount (right) to the hearts.” (104: 6,7) These
people: ar with their companions, will és in a State of agony and
torment. For them, the Quran says: “ They are the conipanians of the fire, oF
they will abide therein” (10 : 27).
As for those people who believed in Allah, who obeyed and submitted to ‘Him and did righteous deeds,
the Quran says: “ They are the best of creatures. Their reward is with Allah: Gardens of eternity, beneath
which rivers flow, they will dwell therein forever: Allah well pleased with them and ey with Him... ” (98:7-8)
And dso 4 they are the nemponrens of the Gardeni ee will abide | therein.” (10: 26) . |
The two states‘of Heaven ond Hell are not spiritual. They will be experienced __
in physical forms by the new bodies with which Allah will raise men up.
Islam lays the greatest stress on the individual’s accounta lity to Allah. The human being’s life in this world
is a trial, an examination period, during which he prepares himself, either for reward or punishment, for
the next life which is ever lasting.
It is obvious that a person who has lived his life in submission to Allah is in an entirely different state from
the one who has lived all his life in rebellion and ingratitude to Allah. Those who do not believe in a future
life become immoral and irresponsible because, for them the short life on this earth is everything. On the
other hand, those who have a firm belief in life after death fear Allah, follow the straight = do good deeds
and sieges from all evil deeds. Stee

234
Allah’s Predestination and Decree
Another article of Islamic belief i is faith in destiny; its good and evil. The Arabic word for destiny, Qadr, =e
the measuring out of something or fixing a limit to it.
The word ‘Qadr’ has the same root as ‘Qadir’, one’ of Allah’s names, meaning `
‘All Powerful’. Everything in the universe is subject to the law of Allah. This universal law is explained in
the following verse of the Holy Quran: “Glorify the name of thy Guardian-Lord Most High, Who hath
created, and further, given order and proportion, Who hath ordained laws. And granted guidance.” (87:
1-3)
Here four things are sabatibaed regarding every object of creation including man, its growth, its
completion, its measure and its guidance to its goal which is brought about according to a law or measure
within which everything works by Divine Guidance. It is ony in this sense that a Muslim can be said to
have faith in Qadr,
The basic concept which the word Taqdir furnishes and which is substantiated by the Quran and the
Sunnah is that this universe and everything contained therein is the outcome of the planning and will of
the Creator. He has created and fashioned it with infinite wisdom and with a definite purpose; He is not
only supervising the universe but also directing it to its destined end. What
Islam really stresses is that the Lord is the Supreme Power of the universe and
- He creates and directs it with a rational will.
Allah’s knowledge encompasses all things, possible and A He is eternally and absolutely knowing of
everything; the Quran says: “....... the decree continues to descend among them, that you may know that
Allah has power over all things and that Allah indeed encompasses all things in Knowledge.” (65:12)
Allah created man with certain powers, which he could exercise under certain
__ limitations and it is the exercise of these powers that produce good or evil. For
instance, Allah has gifted man with the power of speech which he can use either to do good or evil to
humanity, either to tell a truth or to utter a falsehood. Similarly, Allah has endowed man with numerous
other powers that may be used either for good or for evil. He has given human beings freedom of choice
for their actions, but He has none made them responsible for what they do as

235
ee AN T jez 4th
Áe 3 E TEG T 22 ‘ee ee On te eat PS ted s
PEF:
Veya 2 if = Ki
aai ‘as: Hs
——— > win.
"es Bre

- He has shown them the difference ae right and wrong, The Quran says: “The truth is from your Lord; let
him who will, ‘believe, and let him who will, reject (it) (18: 29)
Allah’s Knowledge, Will and Power are Absolute and Gabdunded. DLE TSAA He knows the results of all
events before their occurence. A human being, however, does not have access to this knowledge and he
acts in accordance with a desire from within which makes him responsible for his deeds and he is
them happy or unhappy with the consequences. __
_ The Holy Prophet?" explained this belief in the following words: “f something befalls you, don’t say if
now I would have done such and such, rather say: Allah foreordained this, and whatever He wishes, He
does; for,
_ verily, the phrase “If only I would hares, makes way for the work tt: Satan” - (Muslim)
The Holy Prophet?" once asked one ok his companions: “Shall I not guide you to words that are a
treasure from the treasures of Paradise?” He said: “Of course! O Messenger of Allah.” The Prophet?"
said: “There is no. ability or power except through Allah” (Bukhar: and fies The eae: of these words
. is the crux of a full and proper understanding of Qai

236
3 Section Nine > Five Pillars of Islam
Meaning and Importance -The basis of the Islamic teaching and way of life are various obligatory acts of
worship, Ibadaat that are often referred to as the Five Pillars of Islam. These consist of: =. | | | _ L-
Shahadat: Declaration that none deserves to bë worshipped except Allah and Muhammad’ is His slave
and apostle.. ee | 2. Salat: The prescribed prayers, five times a day. 3. Saum: Fasting during the month of
Ramazan. | | 4. Zakat: Obligatory charity, helping the needy by giving alms: 5. Hajj: Pilgrimage to Makkah,
if and when circumstances permit. _ Just as the pillars bear the burden of a building, these principles,
according to the teachings of the Prophet” are the basis of piety and of a virtuous

worldly life. The Prophet™ has taught that the only difference between
-individuals is the extent of their piety and not their colour or the social status that they enjoy in this world.
| | g : The purpose of the Islamic worship is to strengthen the Muslim faith and sense of submission to
Allah, to discipline a Muslim for his role as Allah’s faithful servant and vicegerent on earth, and to reinforce
the ties of brotherhood _ and affection among Muslims. These acts of worship require the participation of
all aspects of man’s nature — his soul, his mind, his feelings, his body, his time, his energy and his
possessions. They demand the worship of Allah with all the faculties of an individual. For example, the
declaration of faith is to be always present in the mind and heart of the Muslim and is to be uttered again
and again with the tongue during his daily prayers. Prayers are to be performed ` five times daily,
everyday of a man’s life. Fasting is for a full month every year, while Zakat or poor-due is to be paid once
yearly and the pilgrimage is to be performed once in a lifetime, if possible. — | ‘These aspects of Islamic
worship and the total involvement of human beings make them extremely unique. They are a complete
expression of man’s dependence and submission to’Allah’s Will, his humility before His Creator and his
desire to serve and obey Him alone. aia In these religious institutions, there is punctuality, regularity,
orderliness,

uniformity and an exhibition*of complete equality.

237

OF = niied a <4 "2 e nigi E zee ee UE $ G

SECTION NINE Five Pillars of Islam

Chapter 1 Shahadat -
Declaration of Faith x
s ia - 2 + + s A ie + i giusy biie Ness Él ipil U os SY 6445 aU a Y &
i = dlu Ce — = v . p~ $ —*)
Translation |
“I bear witness that there is no god except Allah, who is One, Who has no partners, and I bear witness
that Muhammad is His servant and apostle.
This declaration is the foundation and essence of Islam. It is the expression of this belief which
differentiates a believer from a non-believer or an atheist. By bearing witness to the truth of these two
sentences a person enters the fold of Islam. | SSIS
The first part of the declaration is faith in the unity of Allah and a constant theme of the Holy Quran. It is
repeatedly mentioned as the basic principle of Islam and of all revealed religions. $ | . .
This declaration attests not only to the Oneness and Uniqueness of Allah, but it also signifies the
Oneness of Lordship, the Sovereignty and the Authority in the universe and in this world. As there is no
other Creator and Sustainer of the universe, there can likewise be no other Ruler, Law-giver and Supreme
Authority for mankind. Allah is the Lord of all creation; He creates what He pleases, giving each of His
creatures the nature, role and function which He desires for it; in this He is accountable to no one and all
things are under His absolute control. | |
The primary emphasis of the Quran is upon the doctrine of Tauhid. There are numerous verses in the
Quran which highlight the concept of Tauhid which is the cardinal principle of Islam. In the very opening
chapter of the Holy Quran, Surah Fatihah, it is said: f
“Thee do we worship and thine aid we seek.” (1:5) Similarly, in chapter 4, verse 36, it is said: F | “Serve
Allah, and join not any partners with Him.” (4:36) =: The most concise expression of this principle is to be
found in Surah Ikhlas. “Say: He is Allah, LF
The One and Only; | gi
Allah the Eternal, Absolute, 238
238

He begetteth not, Nor is He begotten; And there is none Like unto Him.” — (112:1-4) ‘True unity of Allah
means that Allah is: a) Unique in Person: This signifies that Allah is only One and there is no plurality of
gods. The Quran says: n Allah has said: . . | | | “Take not (for worship) two gods: for He is just one God.”
(1 6:5]) b) Unique in Attributes: This signifies that no other being can be equal to Allah in attributes. For
example, man may attain a degree of perfection in the attribute of kindness, but only Allah possesses the
perfection of the attribute of kindness. . ae . c) Unique in action: No one can do the works which Allah has
done or may do. ae . All the messengers of Allah have conveyed the message of His unity:

“u He said: O my people! Worship Allah! You have no other god but- Him.....” (7: 59, 73, 85) | |
The role of the Prophet of Islam was to bring about the acceptance of this principle of religion by entire
mankind. The. Quran says: Wael: | “Not a messenger did We send before thee without this inspiration
sent by Us to him: that there is no god but-I; therefore, worship and serve Me.” (21: 25) The second part
of the declaration “Muhammad is His slave and apostle” shows its inseparable relation to the first. The
Holy Prophet’s”™" name is the name most closely associated with that of Allah. This sentence is also a
constant theme of the Holy Quran. After acknowledging Allah as our Master and Sovereign, it is
necessary to know what are His commandments, what will please Him and what will incur His
displeasure. For this purpose, Allah -appointed Hazrat Muhammad?*"" as His messenger and sent the
Quran through him. ; . He is the model for every Muslim without whom we would have no idea of how to
conform to the truth laid down by the first part of the declaration. To believe in him as a Messenger of
Allah means to accept His authority as the - representative of the Supreme Ruler and to follow his
example. | He is the link between the Creator and the creatures, therefore, to deny the second part of the
declaration would be to cut off all connections with the first. The declaration that Prophet Muhammad?" is
Allah’s messenger is a proclamation of belief in the complete and final guidance that he brought for all
humanity. It is also a statement of intention to follow that guidance faithfully.

teachings and encourages them to follow his path. The Holy Prophet™ summed - up all the previous
revelations, therefore, to follow him is to follow the teachings
pO ES ST O
239

> Wat,

.
SECTION NINE — | Fac Me Chapter 2

Five Pillars of Islam

_ Salat-Prayer
Importance of Prayer Re at | a MRIS The importance of prayer in Islam is great as it is the foremost duty
of the Muslims; and the chief of the pillars on which the structure of Islam stands. It. . is the distinguishing
feature between a Muslim and a non-Muslim. The Holy Prophet?™ said: | a a “What stands between a
man and disbelief is the abandonment of salat.” PUSR (Muslim)
And again: | , Fi |
“The first thing which a person shall be called to account for on the Day of - Judgement is Salat.” (Tirmizi)
.
A unique service that the Prophet™* rendered to humanity was that he made prayer to Allah not only the
foundation stone of the indi vidual development of | a man but also the basis of a vast brotherhood of
humanity,
The first revelations were in the following order: |
To read and write; to warn the people and declare the Greatness of Allah;
-and to pray to Allah not only during the daytime but also during night.
The Quran says: s K ; ` “Establish regular prayers - at the Sun Ss decline till the darkness of the | night —
And pray in the small watches of the morning —” (17: 78-79)
The object of prayer is to remember Allah. It is, therefore, the chief reason why prayer was dearest to the
Prophet*™", He said: ig
“Prayer has been made a coolness for my eyes.”
He declared prayers to be the pillar of Islam and said:
“He who gives up prayer has indeed disbelieved.” (Tirmizi) `
The Quran mentions prayer many times and has laid the greatest emphasis’ on it; therefore, the sin of
giving up prayer is great as also praying carelessly or with an absent mind. The Quran says: —ă— sy 7
"So woe to the worshippers who are neglectful of their prayers.” (107: 4-5) Observance of prayer five
times a day is compulsory. Basically, it consists ~of recitations from the Holy Quran and glorification of
Allah accompanied by -= various bodily postures, such as standing, bowing, prostrating and sitting.
Through these postures, Muslims express submission, adoration and humility — -to Allah. The
self-discipline which is needed to perform Salat regularly and at
241

241

proper times, to pati the ablution which preces prayer and. to ‘carry on
in the e / morr 1s SO ra tive. dur ing the busy
daylight hours when one is preoccupied with work and other activities, and at
night when one is tired and wants to sleep reaffirms the human ey S total dependence on his-Creator and
his position as His slave.
The Holy Prophet’™" exhorted his followers to offer their prayers as if they were standing in front of Allah,
yg ata In prayer, the Divine presence is to be felt as a reality:
“You should worship Allah, as if you see Him; if you do not see Him, He surely sees you.” (Muslim)
_ Prayer is further meant to seek help as well as guidance from Allah. This seeking of help and guidance
is linked in the daily prayer of the Muslims: “Thee do we worship and thine aid we seek, Show us the
straight way.” | (1: 5-6)
In the Holy Quran, prayer is referred to as a sustenance for the human soul so that the man who does not
pray to Allah must be regarded as spiritually dead. Prayer protects one from sins and shameful deeds.
Prayer purifies him ` and brings him closer to Allah. The Quran says:
“Establish regular soni for prayer restrains from shameful and unjust deeds.” (29:45)
This continuous PATAT EIA IE A functioning in a proper manner. Without the regular performance of
prayer, it is likely to become inactive and easily corrupted. Prayer once a week or even once or twice a
day, does not fulfil this purpose and is only a partial and insufficient expression of - the human being’s
relationship with his Sustainér. -
The three conditions of the believers as given in the Holy Book are: ; “THOSE *....;. who believe in the
Unseen, are steadfast in prayer and spend out of what We have provided for them.” (2:3)
_ It will be seen that belief in Allah, the Great Unseen, i is ‘nntinedisiely followed
by the keeping up of prayer, thus showing that by means of prayer, belief is
turned into a certainty of the Divine existence. This is followed by spending out of what Allah has given to
man, for the benefit of others, in charity. Thus, -
~ faith in Allah is translated into practice by prayer, which in turn, leads to the
_ service of humanity. eS
The Holy Prophet" further explained what the Holy Quran taught. On one occasion, he said to his
companions:
“Tell me, if there is a stream at the door of one of you in which he washes himsel five. times a day, what
do you say, will it leave any dirt on him?”
And on receiving the reply that it would not, he added, '
sna is the likeness of the five prayers with which Allah washes away a faults.” (Bukhari, Muslim)
TA Muslim is required to pray at the prescribed times wherever he may be
| a og 5

242

~ : < T ° ` bD j n QNEN ET EEN O.

But it is preferable and meritorious to pray in congregation with his fellow Muslims if possible. This
gathering of all Muslims living in the same locality five times daily, is a step towards the establishment of
healthy social relations. O
In the daily service; these relations are limited to a narrow circle i.e., to mem
X of the same neighbourhood. The circle becomes wider in the weekly Feiday service which gathers
together all Muslim members of a particular locality, and still more extensive in the two annual gatherings
of Muslim festivals of
Eid. Thus, prayer promotes social relations between different sections of the ‘Muslim community. |
- Salat is the central point of the life of a Moslim without which he wouldnot be able to maintain a strong
and vital link with his Lord or continue his inner struggle against wrong doing or temptation. Because of all
these aspects, Salat is the principal means whereby the Muslim keeps in mind the limited and temporary
nature of worldly life and the certainty of death and life to come.
_ Thus, he is able to ee ee between the needs and claims of this world and the Hereafter. _

Cleanliness - Method and Conditions |

"A true Muslim must be pure and clean in mind, body and heart. Islam enjoins
strict cleanliness and purity on its followers. We are told in the Quran:
“ — He loves those who keep themselves pure and clean.” (2:222) = “Allah loveth those who make
themselves pure.” (9:108)
The Holy Prophet” is reported to have said:
“Purification is the key to prayer,” (Ahmad) i m E
-Also “Purification is one half of faith.” (Muslim) |
In the light of the Quranic verses and traditions, it becomes sigan that a person should be clean inwardly
as well as outwardly at all times, especially at the time of saying prayers. Inward purification is to rid the
mind of all corrupt ideas and evil thoughts. Outward purification is attained by taking a bath or performing
ablution. If a man cleans himself five times a day, he would
- undoubtedly be in a constant state of physical purity. —
i ite aad Codin SBunidens teigaddinis belied OF Do0, clothes, place of worship, etc. that have to be
fulfilled before n pooR can say his ee The Holy Prophet" said:
Cao Allah does not accept prayers italia purification.” (Muslim)
~ Filth nest Us ia sc Rie Tanne Wi tha todd sales sia dpe fiith, other impurities recognized by Islam are
semen, flowing blood, pus, swine and everything associated with it and alcohol. All these are included in
the definition of Najasat Ghaleezah. If even the smallest quantity of Najasat

243

243
Ghateezah falls in any article of food or drink, the whole of it is polluted and becomes unclean and unfit
for use by a Muslim. If some Najasat Ghaleezah falls on the clothes, they must be removed and washed
thrice, squeezing the cloth each time. l
Wuzu or I Eh Method and ERE
Ablution: or Wuzu in the prescribed manner is necessary for a person whic intends to say his prayers as
the Quran. Says:
“O you who believe! When you prepare for prayer, enh: your faces and your hands (and arms) to the
elbows, rub your heads (with water) and ed your feet to the ankles.” (5:6 )
Ablution consists of some practices that are obligatory or Farz i.e., those - specifically mentioned in the
Quranic verses; others that are traditional i.e., the Holy Prophet's?" practice or Sunnat, and others that
are termed desirable or Mustahab entitling a person to spiritual Ses ep Sa The le method of performing
Wuzu is as under:
Making the intention or niyat, of Wuzu, i.e. to say: ‘I intend to Sa the Wuzu for securing Allah’s good
pleasure and in compliance with His ` command,’ Then recite the following: -
piso! oaas all! pi “In the name of Allah, the Beneficent, EA
"O Allah! Forgive my sins.’
If possible, one should sit = the Qiblah. ane water to be weg for Wuzu - should be absolutely clean.
` First the right and then the left hand should be washed upto the wrists thrice. The wet fingers should be
passed in between each other. If there are any bangles on the wrists or rings on the fingers, as in the
case of females, they should be moved around so that the skin under them does not remain dry.
_ After this rinse the mouth thrice. Next, some water should be taken in the
| right hand and sniffed into the nostrils thrice and then blown out. The left
hand should be used’ for cleaning the nose. Then the whole face should be washed with both hands,
thrice from the forehead down to the lower portion. Aa of the chin and from the lobe of one ear to the
other. No portion of the face. should remain dry. For males, the wet fingers of the right hand should be
passed through the hair of the beard. Thereafter, first the right arm and then ~ the left arm upto the
elbows should be washed thrice. After washing the arms wipe the head with wet hands from front to back,
and pass the back
z 244

244

of wet are over the nape - the ‘eck. Clear the inner side of ears with forefingers and outer with thumbs.
Finally wash the ae: right and then left upto the ankles. |
-The Wuzu should be a continuous process, kach par being washed and cleaned in the prescribed order,
without any break or interval. No part should be allowed to dry up before the other is „washed. After the
_— the Kalima- -e-Shahadat should be recited:
R Sts thes Gf GAG d A Bi 655 ah dr gf Ag
ae ate witness that there is no god except Allah, who is One, Who has no partners, and I bear witness
that Muhammad is His servant and apostle.” And then the following prayer may be recited:
gialla Jsle È ùe EAR ‘y 4 sai ba ‘ila sé re SAISI a cals ape ‘=
“O Allah! Make me one of those who asa for their sins; and make me one | of those who keep themselves
pure; and make me one of Your oe | servants." |
~Wuzu may ` be E R before every prayer a the hecesi for it arises only when. a person has- passed urine,
stool or wind or rif he has oren fast asleep.
The items that are spe sifically mentioned in he: Holy Quran Le. Faraiz-e- Wuzu are four in number.
These are: 1. To wash the face Hie the top of the forehead to the chin and as far as
each ear.
2. To wash the hands and the arms upto the èlbow.
3. To wipe the head with wet hands. l
4. To wash the feet upto the ankles.
The items established on the ia of the Holy pröpligša; i.e., Sunan-e- Wuzu are fourteen in number. They
are
1. To make the intention of Wuzu.
2. To wash the hands upto the wrist. | | |
3. To say one of the names of God at the commencement of the Wuzu.
- 4. To brush the teeth. |
56

. To rinse the mouth three times.

6. To put water into the nostrils thrice.
Ry To do all the above items in proper order.
SSi To do all the above items without any delay between the various acts. 9. : $
ach part is to be washed thrice. 0. The space between the fingers of one hand must be rubbed AAA es ae
ee | 245 —
> = a Oen aa Se Se ee ee ee ee eee © ta = F f (a * =

245

——a = pea

—— © — — _— 2 a inne i oo ary >

11. The beard must be combed with the fingers. 12. The head must be wiped once. : | 13. The ears must
be washed with the water remaining on the fingers after wiping the head. ; | | 14. To rub between the toes
with the little finger of the left hand starting from the little toe of the right foot. There are five Mustahab or
desirable acts in Wuzu. They are: 1. To begin from the right to the left. | 7 _ 2. To rub the neck. 3 3. To
perform Wuzu without the’ help of another person. 4. To face the Qiblah while performing Wuzu. 5. To sit
on a high and clean place while performing Wuzu. There are four Makruhat or undesirable acts in Wuzu.
They are:— To perform. Wuzu in an impure place. To clean the nose with the right hand. To talk about
worldly affairs, while performing Wuzu. To perform against the rules and regulations laid down by the Holy
Prophet”™®, raat. | A person’s Wuzu becomes ineffectual on becoming subject to the state of
Hads-e-Asghar i.e., the state of impurity or uncleanliness which is brought - about by answering the call of
nature, by passing wind or by vomiting or Hads-e-Akbar i.e., the state of impurity or uncleanliness which is
caused by _ Marital relations, menstruation or the period of childbirth. In addition to these, _ the following
acts and circumstances also render the Wuzu void: Discharge of intestinal worms or stone. : Flowing of
any impurity from any part of the body. | Taking a nap, or going to sleep by resting the body against any
object. Laughing loudly during prayers. - Losing consciousness or fainting due to some illness. Becoming
insane or mad.
sO

Fen
Fy te
- Tayammum or Dry Ablution
Regarding Tayammum the Holy Quran says: l
ys If ye are ill or on a journey ..... And ye find no water, then take for yourselves clean sand or earth and
rub therewith your faces and hands. Allah doth not wish to place you in a difficulty, but to make you
clean,...” (5: 6)
It will be seen from the above verse of the Holy Quran that permission for resorting to Tayammum is
granted on the grounds of illness, | travelling and the non-availability of water. It can be performed instead
of — Wuzu (ablution) or Ghusl (bath). If one is suffering from a disease in which _ the use of water would
be injurious and there are chances that the use of water would aggravate the illness; or if one cannot find
water for Wuzu or Ghusl; or
| 246
oAO
246
& Py) fae.

performing ablution or taking a bath, then one can perform Payee instead of Wuzu or Ghusl. `
The approved, traditional method of Tayammum is as under:
First to recite ai yy ` and then to make the following niyat:
“I intend to make tayammum with the object of removing impurity and acquiring purity.”
_ After this, both hands should = struck on some clean and pure earth or | _ Sand, the excessive dust
blown off and both the hands rubbed on the face in’ i
such a way that no part of the face which has to be washed with water in Wuzu is left out. In the case of
males, it is desirable to pass the fingers through the beard. Again, both hands should be struck on the
clean earth or sand, the
~ excess dust blown off and first the right arm and then the left arm be rubbed
upto the elbows. This completes the Tayammum. A va stone free of dust, brick or an earthen pot may
also be used for the purpose.
As in the case of Wuzu, several prayers can be said with one Tayammum. The acts and circumstances
which nullify Wuzu also nullify Tayammum. If Tayammum is done because of the non-availability of water,
then it would become ineffectual as soon as water is available. Similarly, if Tayammum was done on
account of illness, then as soon as the disability to use water ceases, Tayammum will become void.
_ Bath — Method and Conditions The Holy Quran says:
“O you who believe! Do not approach prayers...... in a state of ceremonial.
_ impurity (except when travelling on the raadi until after washing your whole body. ” (4: 43) The Arabic
wied Tar bath la GIA d eio OO a to. vai
In religious terminology, it is the act of washing the whole body after Hads-e- |
Akbar or greater impurity which is caused by MALE relations, menstruation or the period of childbirth.
Other occasions for taking a bath founded on the _ practice of the Holy Prope aie ened! Whe adaon of a
convert to Islam; before Friday prayers and on festivals and after washing the dead. sis approved,
traditional method of Ghusl is as follows:
Make the niyat i.e., to say: RR Rn Ree ae sekin PLE EA Both hands including the wrists should b ‘Any
impurity that there may be on any part of the body should be removed.

Se

pdi a e ike a Geen aaa p |

eee r while gargling.
247
3 if one is- EER ina ae where there is no one.to EA where: water _ could be found; or if there is a danger
that the enemy might attack while one is .

Aer? «
UTS fa P
Pe `
Pej id or EN f
gè
£-
"hy m

ITF FAF + (OTe.

5 Trt. y Ad 7 ô “ eek -gf ay
*
ps rF T ar
‘ia ~ "S y
V a | ee +} > AE pi = mF ` RE T
a k < Ky

~§. Water should be ENER, thrice on the entire body from the hana’ to the | feet, first on the right-hand
side and men on the left, king care to rub the body well. No portion of the body should remain: an and
water dodid wae even the roots of the hair. In case'of females, care should be taken about | bangles and
rings. There are three faraiz in a bath. They are: | 1. Gargling. , | 2. Putting the-water into the nostrils. a 3.
Pouring of water over the entire body, at last once in sat a yay that not even a hair’s breadth of the body
remains dry. The acts in a bath established on the example of the: Holy Prophett* are: To wash both
hands upto the wrists. ` -To wash those parts of the body where impurity is found. To make the intention
of removing the impurity. To perform Wuzu. À ‘To wash thè whole body thrice with water. The Wuzu
performed while taling de a bath is sufficient for saying payers,

oen ng
Azan - Call to Prayers Every prayer with the exception of the two Eid prayers and funeral prayers is
preceded by an Azaan. The Muezzin i.e., the person who calls out the Azaan
-should be an adult Muslim male. It is preferred that he- should perform the
Wuzu before calling the Azaan and stand on a raised platform with his face
. towards the Qiblah. Inserting the tips of his forefingers in his ears, he should give the Azaan in a loud
and clear voice. pronouncing the words correctly and imi The words of the Azaan are as. ‘under:
À 3si ii Mih is Great, p sas nen)
2. tanya ¥ gf agai “I do bear witness that there is no o god i, Allah.” (Twice)
J * iit J gu echt Aged: yi “I do bear on ht Maa is the apostle oi Allah.” (Twice)
reas. z gL PE r m “Come to prayer.” Cime.. turning the m= to the right) S : oe lé 5S
Come to success.” (Twice; turning face to the lefi)
-248

248

i eee 4ll“Allah is Great.” (Twice)

j iir y 7. “auryrany nie “There is no god except Allah.” (Once)
In the Agee for the Fajr prayers, after saying + -Háji sta gee the following words are included: |
g. E. gill 53 a - eS 3 Lé all “Prayer is eds than sleep.” (Twice) Except when . 1. A person is saying his
prayers: 2. The Imam is delivering the Khutba; ` 3. A person is answering the call of nature; All those who
hear the Azaan should San in a low voice, the words of the Muezzin. When he hears
the listener easy) say: aU 353 f Ji
“The strength to shun evil and to do Sud deeds is only froi Allah.” When he hears
tajil 53.538 iLa ali he should say
eter F a
5j iia
“You have spoken the truth and said a good thing.” When the Azaan is over, the listener should pray in
the following words:—
Ahjal kee ol táji aLa uü 552 AI oie G5 ii Úi Gass gilig Loti aly dag iaia 255 ‘Moiailt malls Still Salás Yi aaaf
KG CEFIN
“O Allah! ard of this perfect call and the prayer to be offered presently, grant Muhammad the way of
approach unto Thee and also eminence and raise him unto the glorious station Thou hast promised him
and bestow his — intercession on us on the Day of Judgement. vee Thou never go back on Thy word.”
249

249

The words of the Azaan in the order in which they are pronounced have come down to us unchanged
from A.H. I., when the Azaan was said for the first time in the presence of the Holy Prophet?™. .
Importance of Azan _ The Azan is not only an announcement of the time of prayer, but also of the great
principles of the Islamic faith and of the significence underlying them. It is an announcement, made five
times daily, of the unity of Allah and of the Prophethood of Hazrat Muhammad’™, which are the two
fundamental _ principles of islam. - The announcement also carries the real significence of the unity of
Alah which is contained in the words ‘Allahu Akbar’ or ‘Allah is the Greatest’, so that man must bow only
before Him. The words ‘Come to Prayer’ followed by ‘Come to Success” signify that by coming to prayer
real success and self-development is attained.

Iqamat - Announcement for Congregational Gayle

When the congregational prayers are about to start, people stand up and form rows and the Muezzin
recites the Iqamat. The words of the Iqamat are . the same as those of Azan but with the difference that
they are recited only once and not repeated. The person reciting the Iqamat does not insert the tips of his
fore fingers in his ears nor caos he turn his face to the right or the left while g
Ai JI FPES
+ Sil | “ie After which he says
Higa! cust A | is s ie “Prayer has indeed begun.” (Twice) | Names and Times of Prayers
The names of the five obligatory prayers are: ie Sree | al a ig 7 a 3: maa
4. Maghrib
5. Isha

250

"m

1 Fije This ikivesiy: moming prayer. |

The time of this prayer commences after the break of dawn and dids just before sunrise. Itis makruh or
undesirable to say prayers when the sun is | rising. No nafl p is to be said all the sun has risen wer
2. Zuhr: (Early stated) ; :
The time of this prayer. commences when the sun e to decline and the shadows of things cease to
decrease. It ends when the shadow of everything becomes equal to twice the size of its shadow at noon
or mid-day. |
No prayer is to be said or the. Quran recited at the time of the decline of the sun. | ;
3. Asr: (Late afternoon) | The time of this prayer commences after the end of the time for Zuhr prayers
and ends before sunset.
4, Maghrib: (Evening) her Re
_ The time of this prayer commences immediately after sunset and ends on the fading of twilight: =~ Fy 2
No aye is to be as at t the time of the TRE of the sun.

5. Isha: ‘(Early sighs) seats | The time of this prayer commences after the fading of twilight and ends -
before dawn but it is desirable to say this prayer before gue ‘Number of Raka’at in the five daily prayers: _
The five daily prayers consist of: = (a) Farz or obligatory (b) Sunnat (traditional) i i.e., the Holy Prophet ™
practice:
(c) Wajib ; ES LAE: (d) Nafl | f ) 3 iz OS PE The Sunnat is divided into e Muakkadah and | Sunnat Ghair
Muakkadah. à By Sunnat Muakkadah is reant an act which: the. Holy P Prophet always did except for
some valid reason. The Raka'at which are Sunnat Muakkadah -must be offered. EOST z = By Sunnat
Ghair Muakkadah is meant an “act which the. Holy Prophet’ _ “did but which he sometimes did not. do
Pea, any valid reason. ‘The offering of Raka’at EA BP Sunnat Muakkadah entitles È spiritual reward. tor
da a

Dii: j Aa TE $ i
251

Pre-Farz Sunnat (Muakkadah) Farz - Raka’at

J- 2
TES 4 4
å2ia
|i44
cB > “3 Farz 2 eae is: 5 4 2 Va . 2 17
Pre-Farz Sunnat (Muakkadah) Farz
Post-Farz Sunnat (Muakkadah) Nafl
Raka’at —

_ Total= 3. Asr: Pre-Farz Sunnat (Ghair Muakkadah) Farz

Total =
4. Maghrib: | | |
Post-Farz Sunnat (Muakkadah) Nafl —
Total = Raka’at ;
Pre-Farz Sunnat (Ghair Muakkadah)
Farz
Post-Farz Sunnat (Muakkadah)
Nafl |
Witr -Wajib
Nafl £
Raka’at
5. Isha:
Total =
Components of Prayer _ Each Rakat consists of: a. Six items which are Farz: | (1) Takbir Tahrima, (2)
Qiyam, (3) Qirat, (4) Ruku, — (5) Sajdah, (6) Qa’adah Akhira. If any item is left out, the Salat shall have to
be repeated. b. Thirteen items which are Wajib. any iem eft ot then Sajdah Sahay (Prostation due to
forgetfulness becomes necessary and this shall remove the defect. | c. Twenty items which are Sunnat. A
Day Heat cessfied ss Soanat is lef out to este, no Sajdah Sahav i n necessary and the Salat does not
become void. d. Mustahab.

252

252

" Conditions of f Prayer

Before a person can say his regular prayers, the following conditions ak
be fulfilled; otherwise the prayers would be void:
a. The body of the person must be clean. ~ =
b. The clothes worn must be clean and free from all impurities. |
c. The place where the prayers are to be said must be clean and free from all impurities,
d. The ‘Satar’ (those parts of the kody which should be kept covered) must be properly covered. For a
male, the Satar consists of the portion ` of the body from the navel to the knees. For a female, her entire
body with the exception of her face, hands and feet is Satar. ;
e. It must be the time for the particular prayer to be offered.
The Qiblah must be faced while saying the Prayers.
g. Intention or niyat must be declared for saying the kind of prayer i.e., Farz, Sunnat etc., Ba teach pois
aus i.e., Tag Zuhr etc. that one is offering.
hs
Method of Prayer
The approved, traditional method of prayer is as follows:
Standing straight with the face towards the Ka’abah and hands hanging down the sides of the body, the
worshipper makes the niyat for the Faraz/ — Sunnat/Nafl prayer that is to be offered. He then raises his
hands to his ears and recites Takbir-e-Tahrima i.e., Allahu- Akbar- ‘Allah is Greatest’. The hands are
thereafter brought down and folded on the navel. In this standing position, which is known as Qiyam, the
Sana is to be recited: — |
* ae a f; Jig PET iLi ae ORERE Se s pb AEE
“Glory to Thee O Allah; and Thine“ is ‘the Praise and Blessed is Thy name and Exalted is i Majesty; and
there is no one worthy af worship gen (Thee). ”
Then the peeps recites first the Ta’awwuz
pelle cpl óa alll fst
-ag betake myself to Allah for refuge from the erdd Shaitan”,-is to ‘be recited.and then the Tasmiyah i.e.,
saig JASN gi
“In the name of Allah, the Beneficent, the Merciful” is to be recited. | beans
253
After Tasmiyäh, Surah Fatihah is to'be recited. Baas eta # 5 dle Opin graD dia An sie saii gah sales b iiil
bial G

“Praise be lo Allah, the Chie and yee ee of the are Most Gacian, Most Merciful. Master of the Day of
Judgement. Thee do we worship and Thine aid we seek. Show us the straight way. The way of those on
whom Thou hast bestowed Thy Grace, those whose (portion), is not wrath, and who go not astray.” ¥ |
Immediately after Surah Fatihah, some other Surah is recited. ‘This i is cae — Qirat.
The Qiyam i is followed by Ruku, which means bowing down. In this posture, the worshipper, while
standing, bows forward and places both hands on his knees. In this position, he recites Tasbih Ruku i.e..
—

Aftr ara aos and standing straight, the worshipper r recites first tħe Tasmi.
| sas fil tll Gace
“Allah listens to him who gives praise.” and then. the Tahmid:
ee ii ais
“O our r Lord! All praise is s due to Thee alone” is recited, after which he stands erect. for a short while.
This is called Qaumah. After thus standing up, the worshipper bends down for caidas -prostration, while
reciting Takbir. In the position of Sajdah; thet toes of both feet, both knees, both hands and the forehead
touch the ground. In this posture, the Tasbih Sajdah i €.,
dell gi otahi Sari
“Glory to my Lord, the Most High” is recited at least three times. | 254
254

After the Tasbih Sajdah, the worshipper raises first the forehead, then the nose and finally the hands and
recites Takbir. He than sits for a short while and recites the Takbir. This sitting is known as Jalsa, after
which the second Sajdah is performed in the same way as the first. He recites the Takbir while rising from
the Sajdah. The worshipper then stands to perform the second Raka’ at in the same way as the first
except that the Sana in the position of Qiyam is not to be recited. After the second Raka’at, the wontuer
assumes the sitting position known as Qa’adah. If the niyat was for two. Raka’ats, this will be called
Qa’adah Akhira, but if the niyat was for three or four Raka’ats, this sitting will be called Qa’adah Ula. - In
the Qa’ adah Ula, the worshipper recites first the Tahiyya:
1AA5 9 (alll gal dite Se Sahl biha ol Syl | bjalla allt slic les Uile à Stal GIS 535 -
“All prayers and worship rendered through words, actions and piatti are due to Allah alone. Peace be on
you, O Prophet, and the mercy of Allah and His blessings. Peace be on us and the righteous servants of
aN: $
- Then the Tashhaud:
Ra baie jijé Minas 51 ag sái; dh di Y gf aed aw +Í
“I bear witness that none deserves to be worshipped excepi Allah: and I - bear witness that Muhammad is
His servant and apostle.”
-After this, the worshipper rises for the third Raka’at..
The third and the fourth Raka’ats are to be completed in the same way as the second Raka’ at.
After the second Sajdah of the third or fourth Raka’at as the case may be, the worshipper performs
Qa’adah Akhira, in which after reciting ARNA and Tashhaud, he recites Durud: ;
ee -3 siali! dé < z. ne - US as E rar, sa gi led isi bk ad seis lé Je git LS ass J} déj 053 i nae iiai Sin RE
Sins dies 5il JI layin 5a | lé assy
“O Allah! Exalt n PAE ae an true followers of Miche nmad as Thou

exalted Ibrahim and the true followers of Ibrahim, for suely Thou art praised and magnified. O Allah! Bless
Muhammad and the true followers of Muhammad | as Thou blessed Ibrahim and the true followers of
Ibrahim, for surely Thou art praed and magnified”. S
255
After Durud, he recites the following prayer:
a ee * eS Jii U5? 333 ame i 55 bag 3, i per’ saad P Tage | ERR me sisis gi
“O my Lord! Make me one wka establishes. regular prayers and also among my progeny. O Our Lord!
Accept my prayer. O One Lord! Cover (me) with your forgiveness — me, my parents and believers on the
Day of sarah | |
After this, hë Tonpa ends the prayer with Taslim. For this, he turns his face to the right. Looking over the
et shoulder, he says;
di Sa Sila ilé Saa
“Peace be upon you and the mercy of Allah” Then, turning his face to. the left and looking over the left
eiie. he repeats the same words.
Postures of Prayer |
The different posmre of prayer are indicative of the humility of the body and the soul. _ Each Raka’at
consists of three parts. The first of these is the standing position called Qiyam with which the prayer is
started. The worshippers stand in rows with their arms folded in an attitude of humility. In this position, the
Divine Being is praised, prayers are addressed to Him and certain portions of the Quran are recited.
This is followed by Ruku in which the ace bow down in-even greater
humility before their Lord. This is followed by two prostrations, which are’ an —
indication of the utmost humility of the worshippers before their Lord.
At the end of two Raka’ats, the worshippers continue the glorification of Allah and their supplication in a
sitting position which is called a and is an indication of peace.
_ The prescribed prayer, glorification and supplicntion | is propriate to each posture. For example, during
prostration the worshipper glorifies Allah in these terms: ‘Glory to my Lord, the Most High’ whereby both
the body and the soul feel and acknowledge their own extreme humility and submission before Allah. It is
a state of surrender whereby a man by his act of devotion throws himself upon the Mercy of Allah and
states that He alone is great and he himself is an bs es humble servant before Him.
256
256

The believers are enjoined: to offer their prayers at the appointed times. Failing to do so is a sin
unless‘there is a reasonable excuse for delay. With the exception of prayers missed by women in
childbirth or menstruation and any Muslim who is insane or is unconscious for some time, every Muslim
must offer the delayed obligatory prayer. These prayers have to be offered as soon - as possible except
at times when prostration is forbidden. In the Niyat, the word Qaza should be added. | |
If several prayers have been missed in a day, then the Qaza should be offered
-in proper order. For example if prayers have been missed beginning from Fajr ` then Fajr Qaza should be
offered first, then Zuhr and Asr and so on. If the missed prayers are too numerous to remember or if the
time available is not enough for both missed and present prayers, then the present prayer should be
offered first. The missed prayer:should be offered later. `
Qaza can be offered for only the Farz and Witr prayers. Except for thẹ pre- Farz Sunnats of Fajr for which
Qaza may be offered before sunset the same day, no Qaza of other Sunnats is to be offered.
If Zuhr, Asr or Isha prayers become Qaza while travelling, one should, when he returns home, offer the
Qaza of these as if he was still a traveller that is, two Raka’at each. If however, the prayers become Qaza
before a journey —
and one offers the Qaza during the journey, he should offer the full four Raka’at - a
of the three prayers. — mo,
If a person is unable to offer his missed prayers before death, he should make a will to pay compensation
which is 1% kilo of wheat per prayer out of the property he leaves behind. The compensation for the
missed Farz of the
five daily prayer and the Witr of Isha comes to 10 % kilos per day.
Combining Prayer - Jama’ah Re |
The two afternoon prayers, Zuhr and Asr may be combined when one is on a journey and so may the two
night prayrs, Maghrib and Isha (Bukhari). Such a combination is also allowed in bad weather. According
to a hadis, this combination is allowed even when there is neither journey nor rain. A companion reported
that the Prophet combined the Zuhr and Asr prayers and the Maghrib and Isha prayers when there was
neither journey nor fear and, when asked why he did it, he answered, “so that my followers may not be in
difficulty” (Muslim). According to another report, this combination was effected. in Madina when there was
neither fear nor rain (Muslim). z
This combination is called Jama’ah bain as-Salatain or the combination of two prayers. Both prayers may
be said at the time of the earlier prayer which is _called Jama’ah Taqdim or an earlier combination or at
the time of the late prayer, which is called Jama’ah Takhir, or a late combination.

251

>
Shortened Prayer - Oasr
If one is on journey, daka ei tesa Tin lets seis “When ye
travel through the earth, there is no blame on you if ye shorten your prayers.” z (4: 101)
The Sunnahs are Semen with the exception of Fajr prayer and the number of four Farz Raka’ ats ee eee
ee two. The Witr of Isha prayers are retained.
In addition, the traveller is shana to combine the Zuhr.and Asr prayers and the Maghrib and Isha prayers.
If he acts as the Imam, he shortens the prayer, while his followers who are not travellers complete the
number of Raka’ ats; but if the Imam is not on a journey, while his tolowers ie are, the latter _ do not
shorten the prayer.
If a traveller stays in some place, then he may shorten his prayer as eae as he is there. If he intends to
stay in a place for a certain period of time, but keeps delaying it for some reason, he may shorten.his
prayers, even for years.
According to some jurists, prayers may be shortened if the journey is for fifteen days and according to
others, for nineteen days. A companion said: “The Prophet stayed, during some of his journeys for
nineteen days and he prayed only two raka'at. If we stayed in a place for nineteen days, we would — not
pray the complete Salat. However, if we stayed longer than that, we would
perform the whole Salat.” (Bukhari) — i ‘There’ is a difference of opinion to the distance after which a
traveller can shorten the prayer. According to some scholars, it is 48 miles.

Friday Prayer . Friday is a day of special importance for Muslims. The Kisii verses of — the Holy Quran
relate to congregational prayers on Friday:-
“O ye who believe! When the call is proclaimed to prayer on Friday (The day of assembly) hasten
earnestly to the remembrance of Allah, and leave off business (and traffic) that is best for you if ye but
knew! And when the prayer is finished, then may ye disperse Bpreugh the land and seek of the bounty of
“+ Allah,......:.." (62: 9,10)

Friday prayers take the place of she Zuhr prayers on that day, and may not be offered qaza, therefore
whoever misses it, cannot make up for it. Instead, he has to offer the Zuhr i Friday prayer must be otters
in congregation. — |
Friday prayer are obligatory on all adult males of sound iind, who: are healthy and are residents. Those
exempted from attending the mosque for Friday prayer are minors, slaves, the sick, travellers and women.
These people _ areto offer Zuhr prayers in their homes. All normal work is allowed on Friday.
_ The Muslims can carry on with their usual duties and activities provided they.
258. `

258

come to the congregational service on time. After the service is over, they may return to their business
and other worldly activities. It is traditional to take a bath on Friday and to wear clean clothes. -
Muslims are required to leave their business and go to the mosque as ae _ as they hear the Azaan for
Friday prayers. On reaching the mosque, one should first offer the Tahayyat-ul-Masjid prayers and then
the four pre-farz Sunnats. - The second Azaan is called before the Khutba. After the Azaan the Imam
stands up and facing the audience, delivers the Khutba or the sermon, which is — an essential part of the
Friday service. The Khutba is Farz and listening to it is Wajib. While the Khutba is being delivered, no
conversation is allowed. Even praying, reading the Quran or reciting durud is forbidden. Everyone should
be | seated and listen to the Khutba quietly till the end. The Khutba consists of two parts, each of which
begins with praising Allah and asking blessings for the Holy Prophet’. In the first part, some Quranic
passages are recited and explained. After this, the Imam sits down for a short rest and then stands up to
deliver the second part of the sermon. In this’ part especially, the imam prays for the general welfare of
the Muslims. |
After the Khutba, Iqamat is called and people arrange asiyan in rows. Two obligatory raka’at are offered
under the leadership of the Imam who _recites the Sana, Ta’awwuz and Tasmiya in the first raka'at in a
low voice. Then the Imam recites Surah Fatihah and some other passages from the. Quran in a loud
voice in both raka'at. The Muatadis should listen to the Imam’s recitation and say Ameen in a low. voice.
When this is done, the prayer is- complete.
The Mugtadis may now offer individually four Sunnat, followed by two more Sunnat and two Nafl.
| Eid Prayer | |
_ The two main festivals in Islam are Eid-ul-Fitr and Fid-ul-Azha. Eid means
recurring happiness or festival. Eid-ul-Fitr is celebrated on the Ist of Shawwal
which follows Ramazan or the month of Fasting. Eid-ul-Azha falls on the tenth day of Zil Hajj and follows
the completion of Hajj.
Eid is a day of thanksgiving during which Muslims assemble in a y and joyful atmosphere to offer their
thanks to Allah for helping them to fulfil their spiritual obligations. The Eid day starts with congregational
prayer in the _ morning. During the prayer, the Muslims remember and glorify Allah’s name, - and ask for
His forgiveness and for strength of faith. — :
The method of prayer for Eid-ul-Fitr and Eid-ul-Azha is the same. Eid prayers are Wajib on all those
persons on whom Friday prayers are obligatory. These are congregational prayers and cannot be said
individually. Eid prayers are not a substitute for the obligatory Fajr prayer and there is no Qaza for Eid
prayer. The time for Eid prayer is anytime after sunrise but before noon. Usually,
259

259

Eid-ul-Azha prayers are held a little earlier than the Eid-ul-Fitr prayers. No
_ Azaan or Iqamat is required. The prayer consists of two Raka’at with the Imam reciting in each, Surah
Fatihah and another passage from the Quran in an
audible voice. | ; T
The intention for prayer is in these. words: s
“I intend to offer two Raka’at Wajib of Eid-ul-Fitr / Eid-ul-Azha (as the case may be) with six additional
Takbirs, behind this Imam and I am facing the = Holy Ka’abah.” RAES
When the Imam recites Takbir-e-Tahrima, Allahu-Akbar in a loud voice, the Mugtadis should also say the
Takbir in a low voice, and fold their hands below their navel as in other prayers. Both the Imam and the
Mugtadis now recite the Sana in a low voice. After reciting Sana, the Imam raises both hands upto the
ears and says, the Takbir i.e., Allahu Akbar in a loud voice. The Muqtadis also raise their hands upto the
ears and say the Takbir in a low voice. The Imam and the Mugqtadis should then lower their hands and
keep them hanging by their sides. They should repeat this, that is, saying of Takbir and raising and
lowering of hands twice. After the third Takbir, the hands are to be folded in the usual manner. The Imam
shall now recite Tasmiyah, Surah Fatihah and some other Surah. The Muatadis should listen attentively
and not recite anything. They should only say ‘Ameen’ in a low voice after Surah Fatihah. After this, the
first Rakat should be completed in the usual manner. _
In the second Rakat, the Imam recites Tasmiyah, Surah Fatihah and some other Surah. The Mugtadis
should only listen attentively and just say Ameen after Surah Fatihah. After this, the Imam raises his
hands and recites the Takbir in a loud voice. The Muqtadis also raise their hands and say the Takbir in a
low voice. They should now bring their hands down and keep them hanging by their sides. The hands
should be raised and lowered and the Takbir said two more times. Both the Imam and the Mugtadis now
say one more Takbir without raising their hands and bow down for Ruku. The second Rakat should be
completed in the usual manner. Se REE:
After the two Raka’at of prayer are over, the Imam delivers the Khutba in two parts, with a short break in
between. The Khutba is Sunnat and should be heard attentively. fiiten Ma
In the sermon of Eid-ul-Fitr, the Imam must draw the attention of the audience to Sadaqah-ul-Fitr. This is
a charity, which is obligatory on every Muslim - who can afford it. This charity is more rewarding and
preferable if it is distributed before the prayers, so that the poor may also be able to celebrate the day in a
festive and cheerful spirit. : r bei ;
In the sermon of Eid-ul-Azha, the Imam should draw attention to the duty of sacrifice, which is to be
observed by every Muslim with means. It is preferable to slaughter the animal of sacrifice on Eid day after
prayers. The sacrifice of an animal on second on third day of Eid is also acceptable.
260
260

Private r — Du’a pa)

Allah created man to be His vicegerent on earth and bestowed upon him the ability to distinguish between
right and wrong. He can achieve nothing but what he strives for. It is stated in the Holy Quran that with
every difficulty, there is relief. According to Abdullah Yusuf Ali: —
“Whatever difficulties or troubles are encountered by men, God always provides a solution, a way out, a
relief, a way to lead to ease and happiness, if we follow His path and show our faith by patience and
well-doing.”
‘Along with honest endeavour and effort man needs the help of his Creator in order to achieve his worldly
goals. As such man turns to Allah, Who is the solver of all difficulties and asks for His help. Such
supplication and invocation is called Du’a. The Holy Prophet™ is reported to have called Dua the kernel
of worship and the weapon of a believer. According to Tirmizi, the Holy Prophet” said that only Du’a cam
change Allah’s’decree. —
According to the Holy Quran, “And He (Allah) giveth you of all that ye ask for ...” (14:34) i ji FNA ;
Abdullah Yusuf Ali says: | |
“Sincere and true prayer in faith is answered by God. Thus He gives us everything which a wise and
Benevolent Providence can give.” |
The Holy Prophet?" is reported to have said: —— | - “Verily your Lord is ashamed (i.e., shy) of His
servants when they raise up
their hand to Him in supplication to return them empty.” ;
The Holy the final and complete revelation from Allah for the guidance of the whole of mankind and for all
time, contains guidance for every stage of man’s life. It teaches man how to pray and the way to ask for
Allah’s help, guidance, forgiveness and protection. The Holy Quran ce
“When My servants ask thee (the Holy Prophet) concerning Me, I am indeed close (to them): I listen to the
prayer of every suppliant when he calleth on Me:
Let them also, with a will, listen to My call, and believe in Me, that they may —
walk in the right way.”(2: 186) aim S PE:
A commentator of the Holy Quran says:
— mper = -

And also: i y | “ Prayer is the highest medium in Islam, whereby man can enter into communion with God.”
| | In verse 60 of Surah Mu’min Allah says: “And your Lord says: Call on Me: I will answer (your prayer)... ”
(40: 60) _ to us and listens to our prayers and answers them. Our prayers should, therefore. | l 261 ;

261

| be made to Allah with the

Who alone is able to respond to all prayer and invocations, The Quran says: “For Him (alone) is prayer.”
(13: 14) | Invoking the assistance of angels, prophets or saints is strictly forbidden, We must call upon
Allah with sinceri ity and humility. The Holy Prophet?™" js
reported to have urged his followers to pray to Allah with full confidence in the acceptance of their
supplications, Allah undoubtedly accepts one’s prayer —
and grants it in his own time in the manner r or form that He considers best. The Holy Quran says: z |
“When We bestow favours on man, he turns away and gets himself remote
on his side (instead of coming to Us); and when evil seizes him (he comes) full
of prolonged prayer.” (41: 51)
-In explanation of this verse Abdullah Yusuf | Ali has pointed out: “If they receive good they go further
away from God, instead of coming
_ hearer to Him. If they suffer ill, they call on God and offer prolonged prayers. but it is not sincere
devotion and therefore worthless.”
Allah is Samad that is, Independent and Absolute and as such does not need our prayers. It is we who
stand in need of Allah’s help, protection and guidance.
_ The Holy Quran says:
“My Lord is not uneasy because of you if ye call not on Him...” (25: 77)
According to Abdullah Yusuf Ali: , fay
“God needs no praise, for He is above all praise; He needs no petition for He knows our needs better than
we do ourselves; and His bounties are open without asking, to the righteous and the sinner alike. Prayer
is for our own
spiritual education, consolation and confirmation.”
"a
Mosque EO
The objective of the Muslims, according to several verses of the Holy Quran
= İS to establish prayer and to enjoin good upon the people and to refrain from 5 committing wrong.
These verses also sum up the duties and responsibilities of
institution of mosque played an important role in the- practical realization of `
this state.
It is a characteristic of the Islamic state that religion and politics go together. ‘In the early days of Islam the
head of the state was the ruler and chief
administrator as well as the religious head. The mosque, was the central place of worship and state
administration, | The mosque may not be a consecrated institution as in other religions, yet
the Quranic injunction is to establish prayers in a particular place called _ ‘Masjid or Mosque. As such,
‘prayers are offered in congrega | _ leadership of the head of the state or his representative in the various
mosques _
gation, under the

-
262
262

fullest faith. They should be addressed only to Allah

of the sinter E Fos : | l

The mosque is the religious as well as a cultural centre for the Muslim ‘community. The Friday sermon
addresses religious, moral and welfare issues of the community. In the time of the Holy Prophet™* and
his successors all matters relating to war and peace, administration and community welfare were
addressed and discussed in the mosques. All important announcements were also made from the
mosques. In fact during the early years of Islam, mosque was the centre of Muslim activities. = | ba
The Holy Prophet’s*“" mosque and later many other mosques became centres of education. The
Prophets” mosque had arrangements to house people who came there to acquire knowledge. These
people were lodged in rooms call Suffah, attached to the mosque. People who were trained as
missionaries for the spread of Islam, were also given lodgings at the mosque. In later times, libraries were
established in mosques, some containing more than 100,000 books. : : i
The mosque also served as the council hall of the Muslims. In the time of Hazrat Umar two councils were
appointed to advise the Khalifa, these councils met in the mosques. The meetings of the Shura used to
take place in the mosque and all the administrative affairs of the Khilafat used to be carried on from the .
mosque during the rule of the first four Khalifas. Deputations from Muslim as — well as non- Muslim tribes
were received in the mosque, and some of the more important deputations were also lodged there.
Judicial affairs were also settled in the mosque. Thus, from the earliest times till today, the mosque has
been serving not only as a religious and cultural centre for the Muslims but also-as an educational, social
and political centre. The mosque is regarded as the house of Allah and therefore one should ‘enter a
mosque with respect. Clothes should be clean and footwear must be removed. Talking loudly, indulging in
idle talk or gossip or reading worldly ‘books in a mosque is forbidden. Buying or selling is also not allowed
inside a mosque. | ease
Congregational Prayer |
The Quranic injuction is to establish prayers in a particular place called
Masjid-Mosque. Prayers should be said in congregation under the leadership
of the Imam. This was the practice of the Holy Prophet" and his immediate
_ successors who always led the congregation! prayers of the believers five times
_ a day in the mosque at Madinah.
Islam lays special stress on prayer in congregation. The Quran says: “ And ` bow down your heads with
those who bow down (in worship). (2:43) | The Holy Prophet*" is reported to have said: “ A prayer
performed in
congregation is twenty seven degrees more excellent then the prayer said by a
single person” (Agreed upon) EF - 263 |
= a = | OC gl
263

0 SS SSS: SS SS SS ee O He is also reported to have said; “ If there are three persons in a village or
even in a desert and they do not pray together, the devil would surely overtake them. So always pray
Salat in congregation, for a wolf only injures a solitary sheep.” (Abu Daud)
Congregational prayer serves as a strong fore: in uniting the believers. The gathering of all people living in
a locality five times daily in the Mosque helps ‘in the establishment of healthy social relations between
different sections of the Muslim community. This gathering becomes larger in the weekly Friday service
and still larger in the two Eid gatherings. This reaches its climax on the occasion of the annual pilgrimage
when Muslims troin all parts of the world assemble in Makkah.
Congregational prayer levels soei differences and promotes an atmosphere of equality and brotherhood.
'In the mosque, a king may stand shoulder to shoulder with his poorest subjects and the white man with
the black. Congregational prayer lead to the’ renlization among the worshipers that all - men are equal
before Allah. —
ieee belies il adie; A suid a wines wea bacon. serve as a foundation for the unification of the human race.
However much Islam may. have preached the equality of mankind and the brotherhood of Muslims, it
would have been purposeless without being put into practice through the institution of congregational
prayer.
264

| ‘SECTION NINE ` Five Pillars of Islam ae A Chapter 3 Se

Saum - Fasting
Importance of Fasting
Fasting is one of the five pillars on which the structure of Islam rests. Fasting was made obligatory for
Muslims in 2 A.H. It is prescribed for the Muslims in the form of a month long abstinence from food and
drink from dawn to sunset accompanied by intense devotional activity.
The month of fasting is the month of Ramazan, the ninth month of the lunar calendar, in which the first
revelation of the Quran came to the Holy Prophet™", - In this connection Allah says:
“Ramazan is the (month) in which was sent down the Quran as a guide to
mankind .... So everyone of you who is present (at his home) during that month
-should pend it in fasting, but if anyone is ill, or on a jenny the prescribed period (should be made up) by
days later.” (2: 185)
Ramazan is the month of purity in which virtue flourishes and evil is suppressed. The Prophet" is reported
to have said: _
“When the month of Ramazan comes, the doors of Heavens are opened and the doors of Hell are closed
and- -the devils are chained.” (Agreed upon)
And
“If a person Tsa not abstain from telling lies or doing wrong when he is observing fast, let it be known to
him that Allah does not want that he should stop taking his food.” (Bukhari)
At another place, he said:
“Allah says, fasting is for Me and I shall certainly conipensat it. F. asting is»
a shield; so when the fasting of anyone of you come up, he shall not utter foul words. If then anyone
rebukes him or fights with him, let him say, I am a man observing fast.” (Muslim)
Fasting, like prayer, is a universal religious institution and has been a part of the law brought by previous
prophets. According to the Holy Quran:
“O you who believe! Fasting is prescribed to you as it was prescribed to those before you so that you may
(learn) self-restraint.” (2; 183)
But the Muslim fast is different in all respects from the fasts observed by the followers of other religions. It
is not meant as a punishment or self-torture. The verse quoted above informs us that by prescribing a
month’s fasts, Allah wishes to teach us self-restraint and to make us righteous and God-fearing.

265

O [Ei a LS eee ae eee So LO The instincts of hunger and sex are strong in both animals and human
beings. - rary restraint from these directs attention to higher and spiritual things.
Islam developed a higher significance of fasting, ‘that you may guard against evil’. The keynote of fasting
is self-discipline and self-control. Fasting is for the improvement of the moral and spiritual condition of
man. It makes a Muslim disciplined and steadfast in his habits. It also makes him capable of enduring
hardships. It develops compassion and humanism and removes barriers between the rich and the poor.
By fasting, the rich undergo an experience which makes them aware of the condition of the poor and
hungry and instills in them a desire to help the poor. It enables the rich to thank Allah for the bounties
bestowed on them.
Thus, on the material side, fasting involves total abstinence from food, drink and marital relations: and on
the spiritual side abstinence from falsehood, speaking ill of others, quarrelling or wrong behaviour.
Tem

Method and Conditions

According to the Shariah, Saum or fasting means abstinence from food, drink and marital relations with
the niyat or intention of worship from dawn till sunset. If a person does not eat or drink during the
prescribed time, but he has not made the niyat for a fast, then in the terminology of Shariah or Islamic law,
it will not be a fast.
Fasting during the month of Ramazan is obligatory on all Muslim adults, male and female. However,
females who are in a state of menstruation or period of childbirth are not to fast as long as such condition
lasts; but they have to fast for an equal number of days after the ere bath has been taken.
A person who is ill may postpone the fast of Ramazan, if his physician fears that the illness would
increase or be prolonged. Likewise, a woman who is _ pregnant or suckling her baby may also postpone
it. Postponement of fast during a journey is also allowed. These fasts should be observed as soon as
possible, after the end of Ramazan and in any case, before the next Ramazan. _A person who is so old
and weak that he is unable to fast is not obliged to fast. But such a person must feed a needy person
twice a day for each missed fast, or give grain or cash equal to Sadaqah-e-Fitr.
Before fasting, it is desirable to take Sehri that can be eaten till dawn. The intention for the fast should
then be made for which the following words may be used:
hens ib Se Lusi ap Says
“I intend to keep tomorrow’s fast of Ramazan.” Now the person is subject to.all restrictions and
prohibitions associated with | a fast till the — of the sun. Eating, drinking, smoking, taking of medicine

266

Q by mouth and marital rela which is not used as food voluntary vomiting, smoking,
If there is a fear that the person may die of thirst, or he has become so weak that there is a danger to his
life, then the fast may be broken. In such cases. only Qaza is necessary. ?
Immediately, after the setting of the sun, the fast is to be broken, after reciting
the following prayer:
Sbi iS he ISS fhe iat ys acs at ii ci
“O Allah! I fasted for Thee and I believe in Thee and I put my trust in Thee and with the sustenance Thou
hast given me, I now break the fast.” Fasting is forbidden on the days of Eid-ul-Fitr and Bid-ul-Azha and
on the llth, 12th and 13th of Zil Hajj. |
Tarawih
‘arawih are those prayers that are performed in the nights of the month of Ramazan. These prayers are
Sunnat Muakkadah for both men and women.
recitation of Tawwuz, Tasmiyah and Surah Fatihah. The Mugtadis says the Takbir, Tasbih Ruku, Tahmid,
Tasbih Sajdah, Tahiyya, Tashhaud, Durud and 267 ~
267

2 2 nts
the Salam. After every four Raka’ats there is a short pause in which the
following Tasbih Tarawih is recited:—
spills tags zabil a5all oi Slats * ogail allel 65 sji s ; ¥ oe + , , ee NA, * Ega Y; RES éil gall ells jt & 223 Eor
seit; eli iSII5
- t Cesi) >
ot i 2 maar 2 - Ce es, w = ~ ¢ A , Gis) Misus Jfa Ul YW al Yo hs MSibalt 55 U5 Ge rt ant | RT ERY
ÜI éa onrar
. “Glory to Him to Whom belongs all honour and all greatness; to Whom is
due.all respect and all awe; to Whom belongs all power and dignity; and Who is Irresistible? Glory to the
Ever living Eternal Sovereign; Who never sleeps and Who will never die. He is full of the Greatest Glory
and is Most Holy; Who is our Lord and the Lord of the angels and the spirit. There is no other god except
Allah. We pray for His forgiveness and for entry in the garden of paradise
`` and for protection from the fire of hell.” | Those who are unable to go to the mosque for the Tarawih
prayers may offer them in their homes. |

268
= SECTION NINE Five Pillars of Islam
Q

Chapter 4 Ei

Zakat — Obligatory Charity

Importance of Zakat A major pillar on which the structure of Islam
Siam stands is Zakat which can be defined as that portion of a man’s wealth which is designated for the
poor. The Holy Prophet", himself described Zakat as wealth which is taken from the rich and given to the
poor. He is reported to have said: “It (Zakat) should be collected from the well-to-do and distributed to the
poor.”
The word Zakat is derived from ‘Zaka’ which means to increase or to bless. Another meaning of the word
as used in the Quran carries the sense of purification. It finds its origin in the Quranic command to take
alms from their goods to purify and sanctify them (9: 103)
It isrelated by a companion that the Holy Prophet?™" said: “Allah has enjoined Zakat upon you so that the
rest of your wealth is cleansed through it.”
Thus, Zakat which is wealth taken from the rich and given tothe poor, is so called, because it makes
wealth grow, or because the giving away of wealth is a source of purification. It purifies the giver’s heart of
the love of wealth and from greed and selfishness and the receiver's heart from hatred and envy of those
who are better off than him. pe
While the three pillars of Islam i.e., prayer, fasting and pilgrimage benefit no one but the person who
performs them, Zakat benefits humanity. Thus, by regularly paying Zakat, a Muslim performs his duty and
discharges his obligation towards poor Mulims.
The two commandments to keep up prayer and to give Zakat are often mentioned together in the Quran,
for example, it is said, “And be steadfast in prayer and regular in charity...” (2:110)
And again: “.... And establish regular prayer and give regular charity...”
| (73: 20)
The Holy Quran states the distinguishing qualities of the believers in the
_ following words: “Who believe in the Unseen, are steadfast in prayer and
spend of what We have provided for them.” (2: 3) Cpa Therefore, just as the keeping up of regular prayer
is a sign of faith, the regular payment of Zakat, too, is one of the attributes of a true believer. On the
other hand, one of the signs of the unbelievers, according to the Quran is that they deny the Hereafter
and do not pay Zakat. Hazrat Abu Bakr, the first Khalifa

said that there was no difference between Salat and Zakat. In fact, he sent an armed force against a
group of people who refused to pay Zakat while obs jian > Salat and professing to be Muslims.
Zakat has invariably been mentioned in the Quran and Hadis either with its virtues and benefits in this
world and the next, like increase in wealth and Divine Reward or with the warning of a dreadful
punishment to those who fail to pay it. The Quran says: “The parable of those who spend their substance
in the way of Allah is that of a grain of corn: it groweth seven ears, and each ear hath a hundred grains:
Allah giveth manifold increase to whom He pleaseth.. oes (2: 261)
And: “...... And there are those who bury gold and silver Hid spend it not in the way of Allah: announce
unto them a most grievous penalty,” (9: 34)
The Holy Prophet? declared Zakat to be a source of success and felicity in
- both the worlds. On the other hand, he admonished those who do not pay Zakat.and warned them of a
dreadful punishment. He is reported to have said: “There is.never a day wherein the servants of Allah get
up in the morning and two angels descend (on them).” One of them says: “O Allah! Give him more . than
he spends (for Allah’s sake)” and the other says: “O Allah! Bring destruction to the one who withholds.”
(Bukhari) :
Besides being a pillar of Islam, Zakat has its economic and social benefits. It is, in fact, a welfare tax. It is
the backbone of the economic system of Islam. Its purpose is to improve the condition of the poor, to give
them economic security, _ to prevent the accumulation of wealth i in a few hands and to increase the eh
of the nation as a whole. — |
The aim of Zakat is thus, to establish a nth dies ae society in which everyone gets a chance to fulfill their
basic needs and to Kaa a respectable life.
Rate of Zakat
The amount.of payment and distribution of Zakat was defined at Madinah in the second year of the Hijrat.
The payment of Zakat is compulsory on every adult, free Muslim who owns property to the extent of the
prescribed rate called Nisab, provided such property has remained in his ownership and possession
uninterruptedly for full one year. Zakat is payable on cash, gold and silver, jewellery, crops, animals,
minerals, agricultural lands and all kinds of commercial goods.
l. On cash, gold and silver: Tikat is paid vi a cite E ARSA TEAN who
, possesses 52 % tolas of silver or 7 ¥% tolas of gold is liable to pay Zakat.
2. Produce from Mines: Owners of mines have to pay one-fifth of the
produce of mines. This is called Khums. |
3. Land Tax: The basis of this compulsory tax on the produce of agricultural
270

270
(SS 0
lands called Ushr is to be found in the Quran. It is levied at the rate of one-tenth of the agricultural
produce of land benefiting by rain or some natural spring; and one-twentieth of the bei of ee irrigated
lands.
. On all articles of trade exceeding 200 dirhams. . On Sheep and Goats: For every forty sheep or goats-
one goat; from 121 to 200 sheep or goats-two sheep or two goats; and over, that for every hundred sheep
or goats, one sheep or goat is to be received by the State. 6. Bulls, Cows and Buffaloes: On thirty to forty
cattle, one calf of. one year; on every forty cattle, a two year old calf. _ 7. On Camels: On every five
camels, one goat or sheep; from ten to fourteen
* camels, three goats; and from twenty-five to mem: -five camels, a female camel and so on. 7
Sadaqah-ul-Fitr: This obligatory charity is an act of worship. on the completion of the month of Ramazan.
It is obligatory on all Muslims on whom Zakat is compulsory.
Distribution of Zakat The Holy Quran tell us how the Zakat money is to be distributed. It says:
«oi phali aa Sally Gale Sided flg oiSiualls Tiii e ALA til t Jia itg U Jip ig Sha pally tis
“Alms are for the poor ae the needy and those employed to administer the (funds); for those whose hearts
have been ( recently) reconciled (to the Truth); for those in bondage and in debt; in the cause of Allah;
and a the wayfarer... H (9:60)
l. al säi People Te are poor and do not possess wealth equal to _ Nisab. |
2, CdS Line | Extremely poor people ‘iho are forced to beg for food.
Those people who are appointed by an Islamic Head of State or government to collect Zakat. It is not
necessary that they be needy persons.
4. sglill Zilga Those people who have recently accepted Islam and are in need of basic necessities of life.
2 a ifi ` Slaves who work for remuneration and who have an agreement with their masters to purchase
their freedom on payment of fixed amount.
tf
271

6. okkal Poor people in debt that are anabi to repay eae Tis — conditional that the debt is not due to any
un-Islamic i purpose. ; 7A al! Jini SA Those people, who have to fulfil an obligation, b but are “ * * 7 unable
to do so due to poverty. 8. Jistull os! Those travellers who maybe well to do at nile inl during ~ their
journey do not possess basic necessities, can be given - Zakat in order to fulfil their travel needs and to
return home. — It is unlawful to give Zakat to the descendants of the Holy Prophet?™*, to one’s parents
or to one’s children. It cannot be given to non-Muslims neither can it be given toa person as remuneration
for services. f
272

I2

SECT T ON NINE Five Pillars of Islam E E EDE Chapter RSS Sea ae

Hajj — Pilgrimage
| Importance of grimag
Hajj or the pilgrimage to Makkah. in Saudi Arabia constitutes the fifth act of worship prescribed by Islam.
The Quran says:
“Pilgrimage thereto is a om, men owe to Allah — those who can afford the | journey.” (3: 97) . 3
To make the meaning of this v verse clear, it is necessary to read the previous verse also:
“The first house (of worship) appointed for men was that at Bakka; full of - blessing and of guidance, For
all kinds of beings: In it are signs manifest ...... Whoever enters it attains security; pilgrimage thereto is a
duty men owe to Allah — those who can afford the journey...... ” (3: 96-97) l
The literal meaning of the word Hajj is the will and desire to visit, but in ro | terminology of the Shariah, it
means the will to visit the Holy Ka'abah which was the first structure built by Hazrat Adam for the worship
of Allah. Then, about 4,500 years ago, Hazrat Ibrahim and Hazrat Ismail rebuilt it at the command of
Allah. The story of the rebuilding of the Ka’abah is thus related ‘in the Holy Quran:
“And remember, Abraham and Ismail raised the foundations of the House (with this prayer): “Our Lord,
Accept (this service) from us: .,... Our Lord! make of us Muslims, bowing to Thy ( Will) and of our progeny
a people Muslim, - bowing to Thy (Will); And show us our places for the celebration of (due) rites;” (2:
127-128)
From the words of this prayer, the purpose for which the Ka’abah was built,- becomes clear and we come
to know that its completion | was ordained at the hands of the children of Hazrat Ismail who settled at this
spot and from them, the Holy Prophet" was raised for the perfection of this purpose.
Pilgrimage to the Sacred House is not an obligation. It is compulsory only on those who are sound of
mind, adults and have the provisions of travel. = People who fulfil these obligations and yet abstain from
performing Hajj once
in their lifetime = a lie to their being Muslims. A Hadis of the Holy Prophet?" States:
“If a person is not hampered by any disease, real necessities or a tyrannical
ruler and yet does not perform Hajj, his death and the death of a Jew or a

Christian are the same.” (Tirmizi)

Hajj constitutes a form of worship with the entire being of a Muslim, with his mind, body and soul, with his
time, money and the sacrifice of all comforts of life to assume for a few daya, the condition of a pilgrim
totally at Allah’s disposal.
Hajj is the only pillar among the fundamental pillars of Islam which requires. both physical and financial
sacrifices. Prayer and fasting are only physical worships and nothing is spent in their performance. Zakat
is only financial worship, it does not require any physical labour. But in performing Hajj both physical and
financial sacrifices are required.
The rites of Hajj centre on complete submission and devotion to Allah. At the same time, they serve as an
example of total submission and obedience of Prophet Ibrahim, especially his. willingness to sacrifice
what Bet loved most in the world, his son Ismail, at Allah’s Command,
Hajj is one of the fundamental religious institutions of Islam. It is the greatest of all acts of worship; it is in
fact, the culmination of worship. It is an exhibition of brotherhood, equality, punctuality and discipline. It
affords an opportunity to Muslims from various countries of the world to become acquainted with one
another and of discussing common problems facing the Muslim community.
According to Abu Hurairah, the Holy Prophet*" said “Anyone who visits the House of Allah, does not
indulge in foul language and avoids the disobedience of Allah, will become as pure and free from sins as
a child.”
- (Muslim)
“At another place, the Holy Prophet" said:
“Hajj which is free from sins and defects is rewarded with Paradise
(Agreed upon) -©
The importance of Hajj has been well described by Imam Abu Hanifa who said that Hajj is the greatest of
all worship, Ibaadat, enjoined in Islam. Its chief importance lies in the fact that it strengthens one’s faith in
Islam.
| Faraiz or Obligatory Acts of Hajj _ : 1; Putting on the Ihram and making the niyat of Hajj and reciting the
= Talbiah.
2. Wuquf-e-Arafat i.e. staying in the plain of Arafat on the 9th of Zil Hajj. 3. Tawaf-e-Ziyarat on the 10th,
11th or 12th of Zil-Hajj after the shaving -of the head or the shortening of the hair. These three obligatory
duties are to be performed in the prescribed order and in the prescribed manner. If any of these three
faraiz is left out, Hajj becomes void and the mistake cannot be set right by sacrifice.
ied

274

eee Sr
Secondary Sassou or Wajibat of f Hajj
. Stay at Muzdalifah. Sayi between Safa and Marwah. Stoning the devil.
_ Sacrifice.
Shaving the head (males) or ss ih the hair (females). Tawaf-e-Wida.
if any of these items is left out, the Hajj shall not become void; but the pete shall have to pay the ERR
either in the form of sacrifice or sadageh:
Samat of Hajj
. Tawaf-e-Qudum;
Leaving Mina after sunrise on the 9th for Arafat; Leaving Arafat after the departure of Imam; l Staying the
night at Muzdalifah on the return from Arafat;
. Taking a bath in Arafat.
If any of these Sunnats cannot be performed, there is no penalty.
Prohibition and restrictions of Ihram
y oo x a nr
. Wearing sewn clothes (by males).
Wearing of shoes which cover the raised bone of the feet.
_ Putting on a bandage on the head or face.
Covering the head or face. Women are required - to cover their heads only.
Shaving, cutting or trimming of hair
Cutting of nails.
_ Using perfumed hair oil, or any kind of perfume.
Using abusive or foul language, or quarrelling. — | K ae To indulge in marital relationship. its
Undesirable acts of Ihram >
5} A
alle se
Rubbing the body for removing dirt or dust.

Using perfumed soap for washing -the body or face. Bathi

-is permitted. . Combing the hair, or passing the fingers through the hair or arking
the head, as these acts may cause the hair to fall, or may kill the lice in
the hair,
Smelling perfume or some sweet-smelling grass.
_ Using a pin or needle for holding the sheets of the Ihram.
Using spices in food such as cechamvinie: clove or cinnamon or using perfumed tobacco.
275

275

Permitted acts of Ihram

. Use of toothbrush or miswak.
Harmful insects may be killed.
Halal animals, but not hunted, may be eaten. .
The use of blanket for covering the body, but not the head or face is allowed. - |
AYR
Terms associated with Hajj 1) Ka’abah re
Ka'abah, the holiest and most sacred place for Muslims, is the first house on earth built for the worship of
One Allah. According to tradition, it was- constructed by angels, nearly two thousand years before the
creation of Adam. When Adam was sent to earth the angels indicated to him the exact location — where
this House had to be reconstructed. The Ka'abah was destroyed by flood during Hazrat Noah’s time. It
was then constructed again by Hazrat Ibrahim and his son Hazrat Ismail. Nett At one place, in the Quran,
Allah has called it “My House” and, at another ,
place, He has called Himself ‘Rabb of this House’. There are twenty-four gates through which this House
may be entered, but it is better for the pilgrim to enter through Bab-as-Salam. | f 4
Since the days of Hazrat Ibrahim, people have been coming to the Ka'abah for Umrah or Hajj. | i
2) There are strict rules for the preservation of the sanctity of Ka'abah. For this purpose, several circles
have been drawn around the Ka'abah. a) Masjid-e-Haram l at
The first and innermost circle is called Masjid-e-Haram or the Sacred Mosque. The area of the Sacred
Mosque contains, besides the Ka’abah, the Maqam-e-Ibrahim and the building over the well of Zam Zam.
The offering of one Farz prayer in the sacred Mosque is equal to one hundred thousand prayers as
reward. (Islam: A Comprehensive Guide Book. Altaf Ahmad Kherie) ye SEAS aS
b) City of Makkah | , The second circle is called Makkah Mukaramma, the city of Makkah. It is - a place of
peace and security within which all living things are protected from violence. If anyone seeks asylum in
Makkah, he cannot be captured or killed. The hunting or killing of any bird or animal is prohibited, even
the cutting of its trees and grass is forbidden. | c) Haram © z The third circle is called Haram. Its
boundaries were fixed at Allah’s
276

276

éoianignd first by Habitat Adik aid thai Sby Hazet Ibrahim, The Shy | . Prophet?*"* had pillars erected to
indicate the boundaries of Haram.
d) Mawagit
The fourth circle is called Mawagit. These are the places bayoni which no one proceeding to Makkah for
Hajj and Umrah can proceed without putting on the Ihram, otherwise, he shall have to offer a sacrifice as
penalty.
Haj r-e-Aswad — Black Stone
Mounted in silver and set in the southeastern corner of the Ka’abah is the sacred Black Stone,
Hajr-e-Aswad received by Hazrat Ismail from the angel Jibrael during the re-building of the Ancient
House. According to tradition, this stone was milky white; it has become black because of the sins of
people. This holy stone was touched or kissed by Hazrat Ibrahim and by the Holy Prophet, Its kissing is
symbolic of pure love of Allah and our resolve to aa Him in all parer.
Well of Zam Zam
This well is in the southeastern side of Masjid-e-Haram. The spring that feeds this well sprang up from
under the feet of Ismail, when his mother Hajra, was searching for water for her infant son between the
Safa and Marwa hills. From that time till the present day, millions of people have drunk the water of
| this well.
Magam-e-Ibrahim or the station of Ibrahim
This is a stone on which Hazrat Ibrahim stood while constructing the Ka’abah.
The Wajib-ut-Tawaf prayers are offered near Maqam-e-Ibrahim.
= Hatim
This is a small area between Rukn-e-Shami, the corner facing Syria and Rukn-e-Yemeni, the
southwestern corner of the Ka'abah. It was originally a part of the Ka’abah but was not included in the
covered enclosure. The offering of prayers in the Hatim is held to be like offering prayers inside the Raa
*
Ihram
The Ihram for men consists of two white sheets of unsewn cloth. One sheet
is used for covering the lower portion of the body, from the navel downwards and the other is used for
covering the upper portion of the body. ‘The head
- remains uncovered.
The Ihram for women is their ities clothes. It is compulsory for women to cover their heads, but no cloth
should touch their faces.
277
21]

‘OLDS et ae Pe Oa eees ae > ene O

Ihram is the first and foremost Farz of Hajj and Umrah. It is a declaration of one’s intention or niyat to
perform Hajj or Umrah. Ihram is the visible indication or symbol of the pilgrim’s renouncing all the vanities
of the world to devote. himself to the worship of Allah. Ihram is a time of forbearance and patience. It
symbolises purity, renunciation and the is bias and brotherhood of all believers.
Talbiyah
- Talbiyah is the proclamation of the following otda, “Here I am at Thy service, O Allah! Here I am at Thy
service. There is no partner with Thee. Here I am åt Thy service. All praise and all blessing and favours
belong to Thee, and all Sovereignty is Thine. Thou hast no partner”
From his entry into the state of Ihram till the stoning of the first Jamarat at Mina, on the 10th of Zil Hajj, the
pilgrim constantly recites the Talbiyah. It is . to be recited by men in a fairly loud voice. The Holy
Prophet*™” said; “Jibrail . came to me to convey Allah's message that I should command my Jotlowers to
recite Talbiyah in a loud voice” (Tirmizi).
The Talbiyah is to be recited morning and evening while sitting, standing, walking, riding, after the regular
prayers and on every change of posture. On each occasion, it is to be recited twice. The pilgrim is not to
talk to anyone while reciting it, nor should any person greet him and he is not excepted to return the
greetings.
The recitation of Talbiyah means that the pilgrim presents himself whole- heartedly before Allah with no
other thought than the Divine encounter. His cry of recognition of Allah and what He has sean pledges
him to a sustained — and ever-renewed devotion.
Tawaf | :
Tawaf means going round the Ka’abah. The Quran says: “Then let them complete the rites prescribed for
them.......and circumambulate the Ancient House” (22:29)
The Prophet™ moved round the Ka'abah seven times, running three circuits and walking the remaining
four.
The Tawaf starts and ends at the Black Stone. The pilgrims kiss it, Sal prevented by the crowd. In that
case, they raise their hands towards the Ka'abah and say “Allahu Akbar”. loudly. Certain supplications are
recited during Tawaf. |
There are several kinds of Tawaf:
a. Tawaf-e-Ziyarat also called Tawaf-e-Ifadah or Tawaf-e-Rukn: It is a
_ Rukn or obligatory component of Hajj and must be performed between
-~ the dawn of 10th and 12th of Zil-Hajj.
a

278

=F

l Tawaf-e-Qudum: 1 It is : Sunnat and is eforai on nies Masjidée- Haram.

c. Tawaf-e-Sadr or Tawaf-e-Wida: This is peitoimed at the time of departure and is Wajib for all those
living outside the Mawagit.
d. Tawaf-e-Umra: It is obligatory or Farz for those performing Umra.
e. Tawaf-e-Nafl: Any Tawaf, other than the preceding four categories is called Tawaf-e-Nafl. There is no
restriction as to the time or number of
* such Tawaf, but they must be performed after Wuzu and niyat and in the prescribed manner.
Mutaf ‘i | It is the place inside Masjid-e-Haram, and around the Ka’abah on which Tawaf is performed.
Al Multazim
It is the place of Holding. This is a Apati of the wall of the Ka'abah between its door and Hajr-e-Aswad.
Here the pilgrim prays to Allah for forgiveness.
Mina
It is a plain, which lies between Arafat and Makkah. The U EN into this plain passes through a hill called
Aqabah which is famous in the history of -
- Islam as the place where the Holy Prophet” took the two pledges from the
Ansars of Madinah. —
Muzdalifah It is plain between Mina and Arafat, about six ‘bii from Makkah and three miles from Mina. In
the Holy Quran, this place is called the Sacred Monumer and Muslims are especially asked to remember
Allah at this place: .. When ye pour down from Arafat, celebrate the praises of Allah at the —
Sacred Monument” (2 : 198)
Arafat
This plain is situated at a distance of nine miles from Makkah and about six miles from Mina. According to
tradition, Adam and his wife were re-united in
_ this plain after years of wandering. The ee delivered his last —
sermon here and received the final revelation.
Wuauf-e-Arafat itt ‘ ' The stay in the plain of Arafat is called Wuiquié-é-Arafac The best form of — Wuguf,
deserving the highest spiritual reward is to remain standing, facing the
n : i O DEE SF
279

Qiblah, while reciting Talbiah, Istighfar, Kalimah-e-Tauhid and praying to — Allah. The assembly at Arafat
is the most important part of the Hajj, without which Hajj would be incomplete. | - i
Safa and Marwa aky
These two hills are close to the well of Zam Zam. Safa is to the southeast, from which the Sayi is
commenced and Marwa is to the north-east where the Sayi ends. Hazrat Hajra, wife of Hazrat Ibrahim,
ran several times between these two hills in search of water for her infant son, Ismail. Sayi is performed in
memory of this act. This ritual shows respect for maternal love and gratitude to Allah, who made the
sacred spring of Zam Zam appear for Hazrat Hajra’s relief. Ea
The commandment about Sayi is contained in the Quran: Vila
“Behold! Safa and Marwa are among the symbols of Allah. So if those who visit the House in the season
or at other times, should compass them round.”
EBW (2: 158)
Sayi
Sayi is walking briskly seven times between Safa and Marwa hills. Sayi is commenced from Safa and
ends at Marwa. The pilgrim should first climb on the Safa hill. Itis not necessary to climb to the top of the
hill. He should climb to such a height only as would afford a view of the Ka’abah. After descending from
Safa, the pilgrim should move towards Marwa and, thereafter, walk briskly between the two hills. Only
men are required to walk briskly. Women may walk at their normal pace. —
_Idtiba | | |
It is the act of passing the upper sheet of the Ihram through the right armpit and placing it on the left
shoulder, leaving the right shoulder uncovered. There is no Idtiba for females. |
Ramal Taree . |
‘This is in memory of an incident that took place when the Holy Prophet” and his companions came to
Makkah from Madinah for performing Umrah. The unbelievers of Makkah taunted them and said that the
climate of Madinah had made them so weak that they could not perform Tawaf properly. When the Holy
Prophet” heard this, he ordered his companions to expand their chests and walk briskly, moving their
shoulders. Walking in this fashion, is called Ramal. This is done in the first three circuits, the normal gait
being resumed in the remaining four circuits. There is no Ramal for women.
280 ro
280

J amarat
The three stone pillars situated in Mina are called Jamarat. One neavest to Makkah is called
Jamarat-al-Ugqba, the second which is near the mosque of Mina is called Jamarat-al-Wusta. At a little
distance from this place is the | Jamarat-al-Sughra.
It is reported that Satan tried to deceive and mislead Hazrat Ibrahim at these three places and Hazrat
Ibrahim stoned the devil. In memory of this the devil is symbolically stoned at Mina during Hajj. It is to
show that we reject the devil and obey no one but Allah. 7
Rami
The act of stoning the devil is called Rami. The approved method of doing Rami is to stand about five or
six feet from the stone pillar, hold the pebble with the thumb and forefinger of the right hand and throw
each pebble, one after other and while doing so, the following is to be recited:
“In the name of Allah, the Most Gracious, the Most Merciful. Allah i is Great.”
The pert should fall as close to the = as sisi
Istilam
The act of kissing the Hajr-e-Aswad is called Istilam. The palms of both hands are placed on it, with the
face between the two palms, and the stone is kissed in such a way that no sound is produced. If it is not
possible to kiss the stone in this manner, it may merely be touched with the right hand and the hand
kissed or if that is not possible, one may raise the palms of the hand towards the Hajr-e-Aswad and kiss
the palms.
Sacrifice i
The sacrifice is offered in memory of Hazrat iaki who was ready to sacrifice his son Hazrat Ismail, at the
command of Allah. This sacrifice is a part of the worldwide celebration which unites Muslims every
Eid-ul-Azha. The sacrifice is only an outward act. The real thing is the _— of piety and submission to Allah
which this act expresses.
Halq Ras and Qasr Halq Ras means getting the head shaved. Qm meen pedini she hair ofthe meod or
shortened. l
Ayyam-al-Nehr
The 10th, 11th and 12th Zil Hajj ‘cies which sacrifice of sheep, goats, cows and camels is offered are
known as Byy eee or the Days of Sacrifices.

Ayyam-e-Tashrig |
The 11th, 12th and 13th of Zil Hajj are known as Ayyam-al-Tashriq. The pilgrims are required to stay in
the plain of Mina after the sacrifice. This stay is required by an injunction of the Quran where the ending of
the devotional acts of Hajj is thus spoken of: “Celebrate the praises of Allah during the appointed days.
But if anyone hastens to leave in two days, there is no blame on him, and if anyone stays on, there is no
blame on him.” (2: 203) |
Method of Hajj The pilgrim puts on the Ihram on the morning of 8th Zil Hajj, and goes to” Mina where he
spends the night in prayers. The Zuhr, Asr, Maghrib and Isha prayers of the 8th Zil Hajj and Fajr prayers
of the 9th Zil Hajj are to be performed in Mina. l ; - On the 9th of Zil Hajj, after Fajr prayers, the pilgrim
moves on to the plain of Arafat. The stay in this plain is called Wuquf-e-Arafat. The assembly at Arafat is
the most important part of Hajj without which Hajj would be incomplete. At Arafat pilgrims pray and ask
Allah for forgiveness. The Zuhr and Asr prayers on the 9th of Zil Hajj are to be offered together in this
plain.
Before sunset, the pilgrims leave for the plain of Muzdalifah, where they spend the night in prayers. The
Maghrib and Isha prayers are performed together in the plain of Muzdalifah. Forty-nine es to be thrown at
the three stone pillars are collected from here.
In the morning, on the 10th of Zil Hajj, the silims leave for Mina, to throw seven pebbles at the largest
stone pillar Jamarat-al-Ugba, after which a sacrifice is offered. i _ The male pilgrim may now shave his
head or cut his hair short. Female pilgrims may cut a lock of hair only. The pilgrims can take off the Ihram
and wear ordinary clothes.
The pilgrim now performs Tawaf-e-Ziyarat, which is the second most important item of Hajj. After Tawaf,
The pilgrim offers two rakaàts at the station of Ibrahim and performs Sayi, He then returns to Mina to
throw pebbles at the three stone pillars on the 11th and 12th of Zil Hajj. The pilgrims then leave for
Makkah to perform Tawaf-e-Wida. This marks the completion of Hajj.
Umrah . | The word Umrah means a minor pilgrimage and is commonly translated as Haj-e-Asghar. The
Umrah, like Hajj, begins with Ihram, which should. be donned at Miqat. Pilgrims recite the Talbiah and
perform the Tawaf of the Ka'abah. After that, two raka'at prayers are offered at the station of Ibrahim. Next
is Sayi, performed between Safa and Marwa, at the end of which men shave their head or cut their hair
short while women cut a lock of their hair.
| 282 l |

282
| = tients tra : z —— me — = EA eae, - a E a a = See a Se e =
ORFE ee ae AA A E — r A
SECT. ION TEN Struggle in the Way of Allah
Sinoga in the Way of Allah (Jihad)
__ The Arabic word Jihad means to strive, to exert oneself. In religious terminology it expresses struggle
against one’s evil inclinations or exertion for the sake of Islam and the Muslim Ummah. For example, an
armed struggle against the nonbelievers if Islam is under threat, the spread of belief in Allah or to work for
the moral betterment of the Islamic society. i Jurists have distinguished four different ways in which the
believer may fulfil his Jihad obligation: by his heart, his tongue, his hands and by the sword. The first is
concerned with defeating evil. This type of Jihad was so significant in the eyes of the Holy Prophet?" that
he regarded it as the greater Jihad. The second and third are mainly fulfilled by supporting the right and
correcting the wrong. The fourth is equivalent to the meaning of war and is concerned with fighting the
non-believers and the enemies of the faith. The believers are required to sacrifice their wealth and lives in
the service of Allah. Jihad is thus, the use of all our energies and resources to establish the Islamic
system of life. In the first phase, a person learns to control his own bad desires and inclinations. This is
Jihad or struggle within ourselves which is responsible for establishing Maruf-right, and removing
Munkar-evil from our lives and from society. It demands the use of all our material and mental resources.
Finally, we may be required to give up our life for the cause of Islam. Jihad does not necessarily mean
war or fighting since exertion in Allah’s path may be achieved by peaceful means as well. In the early
Surahs revealed — in Makkah, the emphasis was on persuasion. The Holy Prophet’ in the discharge of
his prophetic mission warned his people against idol — worship and invited them to worship Allah; as is
evident from the following verse: .» Uf any strive (with might and main), they do so for their own souls:
sees ” (29:6) This expresses Jihad in terms of the salvation of soul rather than a struggle for conversion to
Islam. In the later revelations, Jihad is often expressed in terms of strife and there is no doubt that in
certain verses, the concept of Jihad is synonymous with the words war and fighting. In Makkah, the
Muslims suffered for several years under the worst kind of punishments, were denied religious freedom,
persecuted for the sake of their Teligion and terrorized with regard to property and personal safety. For all

284

these reasons, they were compelled to leave their homes and migrate to Madinah, patiently submitting to
Allah’s orders. Whenever they felt the urge to resist the oppression or to take revenge from the creer: the
Prophet?" held them back, telling them to be patient. |
“I have not been ordered to fight,” he would say.
- Then Allah revealed the first verses permitting war:
“To those against whom war is made, permission is given (to fight), because they are wronged — and
verily Allah is Most Powerful for their aid.
(They are) those who have been expelled from their homes in defiance of right — (for no cause) except
that they say, “Our lord is Allah.” Did not Allah check one set of people by means of another there would
surely have been pulled down monasteries, churches, synagogues and mosques, in which the name of
Allah is commemorated in abundant measure. Allah will certainly aid those who aid His (Cause) ......”
(22:39-40)
This permission was motivated by the fact that the Muslims suffered —
_ and were forced to leave their homes and migrate without justification. These verses point out that God
helps only those who fear Him and therefore do not use war as an instrument for destruction, for
subjugating the weak and satisfying their own desires. On the contrary they obey Allah’s orders and
summon people _ to do what is right and abstain from wrong.
These verses are very clear and do not contain even the slightest evidence of religious compulsion. They
are not only concerned with Muslims, but deal with non-Muslims as well when it is said: “there would
surely have been pulled down monasteries, churches, synagogues and mosques ...... zi
Fighting between Muslims and non-Muslims has been dealt with comprehensively in many verses of the
Holy Quran. These verses describe the causes which may lead to it, its aim, upon the attainment of which
fighting must stop, the preparations for it by the Dipoi and the necessary caution against its unexpected
outbreak. ,
The following verses caution Mastinns: against being the transgressors:
“Fight in the cause of Allah those who fight you, but do not transgress — limits. For Allah loveth not
transgressors.” (2:190)
“And fight them on until there is no more tumult or oppression, and there prevail justice and faith in Allah;
But if mey cease, let there be no hostility except to those who practice oppression.” (2:193)
These verses order the Muslims to fight in the way of Allah. They prohibit the provocation of hostility and
this prohibition is reinforced by Allah’s dislike of those who provoke hostility. They also define the aim
upon the attainment of which war must end. This aim is achieved when there is no more persecution in
matters of religion.
The principles explained in these verses can be fourid j in the same or similar words, in many other
Surahs for example, Surah Al-Nisa, Surah Al-Anfal and

285

Surah Al- Taubah.

“= ANd fight the pagans all together as they fight you all gehe? But know that Allah is with those who
restrain themselves.” (9:36)
From these verses of the Holy Quran, it becomes clear that there is not a single verse in the Quran which
could support the opinion that the aim of fighting in Islam is conversion. It also becomes clear that the
reasons for fighting are: to stop aggression, to protect the mission iof Islam and to defend religious .
freedom.
- Poll-tax or Jizya is not a financial compensation for the sranie of one’s . life or preservation of religion,
but a symbol of submission and resistance from harmful acts and a contribution in carrying out the
burdens of the state.
Although Jihad is considered to be very important, it is not included in the five pillars of Islam. The reason
is that the five pillars are not necessarily to be enforced by the state; they must be observed by
individuals. In other words, the basic articles are regarded as individual duties like prayer or fasting which
— each believer must perform and each is liable to punishment if he fails to ‘perform the duty. Jihad, on
the other hand, unless the Muslim community is subjected to a sudden attack and therefore all believers
including women and children are under the obligation.to fight, is regarded by all jurists as a collective
obligation of the whole Muslim community. It is regarded as Farz-e-Kifaya which is binding upon the
Muslims as a group not individually. If the duty is fulfilled by a part of the community, it ceases to be
obligatory on others. The whole community, however, falls into error if the duty is-not performed at all.
Jihad must be preceded by an invitation to Islam. The Prophet?" followed the rule, which he had himself
laid down and his early successors seem to have followed their master’s example. In the campaigns
against the Byzantines and Persians, the Arab commanders addressed invitations to their enemies, —
inviting them first to accept Islam or pay the tribute, before they launched their offensive. In the early
Muslim conquests, the commander often waited for _ three days after the invitation had been sent before
actual fighting took place. During this period, the Muslims were ready to negotiate when the enemy
demanded it. This often led to a peaceful settlement as in such cases as the surrender of a number of
towns in Iraq and Syria.
In Islam, the aigecuve of war is neither the achievement of victory -nor the acquisition of the enemy’s
property; it is rather the fulfillment of a duty-Jihad in Allah’s way. The Muslims were advised to refrain from
shedding blood or destroying property for the achievement of their objective. This general rule is based on
Hazrat Abu Bakr’s address to the expedition sent to Syria as well as to other similar utterances by
succeeding Khalifas.
` It is repeatedly stressed in the Holy Quran that the object of any fighting forced upon Muslims should be
to put down aggression and persecution, for persecution is worse than killing. When the enag stops site
the Muslims

286

eae z E See es yt rast ig oe ee aes ee

A
= | en k a aE = ay
Ko - & ae e = ane as a, pnp a T
SECT ION ELE VEN | Rights of Non-Muslims
Rishis of Non-Muslims
Islam is a religion of love, mercy and tolerance and it preaches freedom of belief and faith. It recognizes
the rights of non-Muslims living in an Islamic State. They were called protected people or zimmies
because they lived in peace and tranquility under the protection of the Islamic State.
The messenger of Allah practiced religious tolerance towards non-Muslims and did not use force to
compel people of other religions to embrace Islam as it would have been against the commands of the
Quran:
“Let there be no compulsion in religion.” (2: 256)
Muslims are commanded here not to force Islam on people of other religions, because belief in any
religion depends on faith, and faith cannot be induced by force. In Islam, religious tolerance is so highly
recommended that there is no room for any compulsion to accept Islam; only argument-and logic can be
used to show others the guidance of Islam. The Quran advocates a just and kind treatment for
non-Muslims. The Holy Prophet" was commanded by Allah to grant asylum to any unbeliever who asked
for it.
Muslims believe in all previous messengers and all of them are held in equal esteem. For a Muslim, Allah
is none other than the God of Hazrat Musa and Hazrat Isa. The followers of these messengers are called
the ‘People of the Book’ in the Quran. The Holy Prophet’, therefore, gave them special consideration and
status in the Islamic State of Madinah and freedom to practice their religions. He showed immense
goodwill and understanding towards them. Their scriptures and places of worship were respected. They
enjoyed complete security and protection of their lives, property and religion. No synagogue or church
was destroyed. They were allowed to maintain and repair their places of worship and also to construct
new ones, They were granted judicial _autonomy. Their civil cases were decided according to their own
laws and by their own courts. In addition, they were allowed to seek justice in a Muslim court, if they so
desired. The Muslim authorities were not allowėd to interfere with their personal laws.
In fact, in safeguarding the rights of non-Muslims, an Islamic state has gone to such extremes as to give
them the liberty of maintaining even those practices which are entirely opposed to the teachings of Islam.
For example, the consumption of alcohol is forbidden to Muslims, yet the non-Muslim inhabitants

288
288

“The si same is true of games of chance en contracts s anole usury. x Islam insists on kind treatment of
non-Muslims. The Holy Prophet™ said: — © “if anyone wrongs a man to whom a treaty has been
granted, or burdens |
him above his pie th, I will aqvocate qgan him on the Day of Judgement.”
, | (Abu Daud) Hazrat Abu Bakr said:
“If a province or people receive you, wales an agreement with them and
_ keep your promise. Let them n be governe: by their laws and established customs;
and take tribute from them as is agreed between you. Leave them in their ne and their lend. E

taxes upon i sp was very. careful that eed was s left for heiti maintenance, RI Even on his deathbed he
left ins lims should be treated
str ctions that non-Mi slims justly and not overburdened with taxes. Such were the injunctions of the Holy
Prophet" ma his immediate successors about the rights of non-Muslims.

289

| SECTION TWELVE Muslim States and their Relations

Muslim States and their Relations with other States —

Muslim political thinkers divide the world into three types of countries or lands, Muslim lands, lands having
peace with Muslim lands and countries at war with Muslim countries,
1) Dar-ul-Islam comprises Muslim countries where friendly relations exist
between them.
2) Dar-ul-Sulh are those por Maio countries with whom an ie state has
treaty relations and their relations are governed by the terms of the treaty,
3) Dar-ul-Harb are those countries that have no treaty relations with Islamic
State. Relations with such countries depend upon their attitude towards the Islamic country.
Islam is a religion of peace and no Muslim state can ilow a policy of territorial expansion and unprovoked
aggression. The foreign policy of a Muslim state should be such as to advance the cause of Islam and the
moral, cultural and political objectives of its society and to preserve and protect its territorial integrity. The
Quran and the Holy Prophet’s?*** Sunnah provide sufficient guidance to enable a Muslim state to frame
its foreign policy.
In pre-Islamic days, international law had no independent existence; it was dependent on the will and
pleasure of the head of the state. The first Muslim State in Madinah was established and governed by the
Holy Prophet, It was a confederacy of villages inhabited by Muslims, Jews, Christians and pagan Arabs.
The Holy Prophet sent delegations to the surrounding people, neighbouring towns in the Arabian
Peninsula and rulers inviting them to join the fold of Islam. As Islam expanded, Muslims came into contact
with many different people and nations. As more and more people accepted Islam, their languages and
customs became integrated into Islam. The Jews and Christians _ in these territories were allowed to
maintain their religion. | The rules of international conduct comprise not- only internal legislation, - but also
treaties, relations and agreements with other states. The terms and conditions of international treaties
should be fulfilled. Muslims ‘should not be the first to break the treaties.
Like other aspects of life in Islam, international relations of a Muslim state are based on Divine guidance
given in the Quran. They are based on the fol- lowing principles: © 7
290

1) Belief in the unity of mankind, in origin, in human status and in aims. “

property, as long as they-do not ncroach upon the rights of Muslims.

3) Maintaining peaceful relations with the exchange of goodwill missions.

4) Intolerance of encroachment in international relations. The Islamic state must defend itself and
suppress all attempts to violate or disturb its peace, -or endanger its security or exploit its peaceful
policies.
_ The basis of foreign relations of the Muslim states is justice and equality, both in peace and war. The
law of war and peace in Islam does not allow an aggressive war nor makes the killing of people and
animals or the destruction of crops, homes and places of worship, its objective. It does not allow the killing
of women, children and aged people nor the torture of war prisoners or the imposition of its teachings on
the conquered people. It is only a defensive
measure justified as long as injustice and aggression exist in the world.
5) Fulfilling the obligations undertaken by the Muslim state and honouring the treaties concluded between
the Islamic State and other states. This is binding as long as the parties remain faithful to their obligations
and honour their treaties. | l l if
This state does not exist only for itself and its own subjects. It has a wide
scope and an important mission in the international field. It has not only to 7 strive for the prosperity and
advancement of its own citizens but also make valuable contributions to humanity on an international level
in education, economics, industry, politics and other fields. | ~ Islam: seeks to establish a world
community, with complete equality among people without distinction of race, class or country. It seeks to
convert by persuasion, allowing no compulsion in religious beliefs. According to Islam, it is the duty of
every individual to make constant efforts for spreading good and preventing evil. ute |

291

2) Respect for other people’s interests and rights to life, honour and =

SECTION THIRT. EEN | Relations in the Contemporary World

| Thio in the Contemporary -= World

There are very few Muslim countries today that keep entirely to the ideals of the Muslim state set up by
the Holy Prophet. However, for those countries that have a large Muslim population and leaders, the
following guidelines can be set which should affect ‘their behaviour with other states, both Muslim and
non-Muslim.
Relations with Muslim countries
All Muslims, wherever they live, are one community and form one brotherhood although separated from
each other by geographical boundaries. Muslims are bound by the ties of Islam, which has established
fraternity and solidarity among the Muslims and has abolished distinctions of colour, race, language,
status or Hannay: This concept makes all Muslims, i ea in rights and obligations.
A Muslim country should extend help in all fields of life ain should live in peace and resolve its differences
with other Muslim states through negotiations or through arbitration. If there is a war or dispute between
two Muslim countries, it is the duty of other Muslim countries to arrange reconciliation and peace ~
between the two. But if the aggressor is not ready to reconcile, the other Muslim _ - countries should help
the wronged party, till the oppressor is forced to make peace. The Quran says: “If two parties among the
believers fall into a quarrel, make ye peace between them, but if one of them transgresses beyond
bounds - against the other, then fight ye (all) against the one that transgresses until it complies with the
command of Allah; but if it complies, then make peace between them with justice......” (49:9)
And also: “The believers are but a single brotherhood: so make peace ‘and reconciliation between your
two foativending) brothers..:.. (49: 1 0)
Relations with non-Muslim countries
Relations between an Islamic state and a non-Muslim allied state would be governed strictly in
accordance with the terms of the treaty or alliance or pact concluded between them. The terms of the
agreement would be fulfilled by the Islamic state under all circumstances. In cases of a pledge or
protection of security from foreige TE or

292

invasion, the Muslim state will fully stand by it and protect them from their ya enemies to the best of its
ability. If at any time it can not guarantee its protection it will return its defence tax, Jizyah, as Khalid bin
Walid did when he could not protect the Christans of Emmessa from the attack of the Roman Emperor.
When El returning their jizyah, Khalid said: “We accepted the Jizyah as a token of your S goodwill and in
return for defending you, but in this we have failed you.” | (Abdul Rehman Azzam: The Eternal Message
of Muhammad) | | Islam enjoins justice and fairness in human dealings. The Islamic state would | | base
its relations with non-Muslim countries on the values of justice and equity, | friendship and co-operation. It
would co-operate with those countries which are promoting the cause of peace, justice and human
welfare. The Holy Quran enjoins upon its followers: “..... Help ye one another in righteousness and piety
but help ye not one another in sin and rancour....” (5:2) Acting upon this principle, the Islamic state should
extend its co-operation to all the states that are working to achieve human betterment in the fields of
economic development, education, science, technology and social sectors. i One of the fundamental
principles of the foreign policy of an Islamic state is | to abide by its international commitments. The Holy
Quran enjoins the Islamic state to honour its pledges even with the enemy states and not to be the first
one to break a pledge made with them.
Islam also instructs its followers to help and liberate the oppressed and persecuted Muslims living in
non-Muslim countries. However, help can only be given to those persecuted Muslims who are living in
such countries with whom the Islamic state has no alliance or treaty of peace and friendship. But, D E if a
treaty exists between the Islamic state and a non-Muslim country which is |3 | oppressing its Muslim
minority, then the Islamic state is not permitted to help e the oppressed people. In thise case, the Islamic
countries should pressurize the B g non-Muslim country to treat its Muslim citizens kindly. But if the non
Muslim a i country does not give up its oppression the Islamic state can break the treaty i | and intervene
in favour of the oppressed Muslims. Whenever decisions have. | to be taken, the principles of Islam
should be more important than pressures
exerted by other states.
Jue rs —" —ee EE —— ; TR: x í, p 4 a " a i
293

293